T51n2076_景德傳燈錄

大正藏第 51 冊 No. 2076 景德傳燈錄

No. 2076

景德傳燈錄序

翰林學士朝散大夫行左司諫知制誥同修國史判史館事柱國南陽郡開國侯食邑一千百戶賜紫金魚袋臣楊億　撰

昔釋迦文。以受然燈之夙記當賢劫之次補。降神演化四十九年。開權實頓漸之門。垂半滿偏圓之教。隨機悟理。爰有三乘之差。接物利生。乃度無邊之眾。其悲濟廣大矣。其軌式備具矣。而雙林入滅。獨顧于飲光。屈㫬相傳。首從於達磨。不立文字直指心源。不踐楷梯徑登佛地。逮五葉而始盛。分千燈而益繁。達寶所者蓋多。轉法輪者非一。蓋大雄付囑之旨。正眼流通之道。教外別行不可思議者也。

聖宋啟運人靈幽贊

太祖以神武戡亂。而崇凈剎。辟度門。

太宗以欽明御辯。而述秘詮。暢真諦。

皇上睿文繼志而序聖教繹宗風。煥雲章于義天。振金聲于覺苑。蓮藏之言密契。竺干之緒克昌。殖眾善者滋多。傳了義者間出。圓頓之化流於區域。有東吳僧道原者。冥心禪悅。索隱空宗。披弈世之祖圖。采諸方之語錄。次序其源派。錯綜其辭句。由七佛以至大法眼之嗣。凡五十二世。一千七百一人。成三十卷。目之曰景德傳燈錄。詣闕奉進冀于流佈。

皇上

【現代漢語翻譯】 現代漢語譯本 《景德傳燈錄序》

翰林學士、朝散大夫、行左司諫、知制誥、同修國史、判史館事、柱國、南陽郡開國侯、食邑一千一百戶、賜紫金魚袋臣楊億 撰

昔日釋迦文佛，因受燃燈佛（Dipamkara Buddha）的授記，預知將成為賢劫（Bhadrakalpa）的補處佛。降生人間，演化教法四十九年，開啟權巧、真實、頓悟、漸悟之門，垂示半字教、滿字教、偏頗之教、圓滿之教。隨眾生根機開悟真理，因此有了三乘（Triyana）的差別；接引眾生，利益眾生，救度無邊無際的眾生。他的慈悲救濟是多麼廣大啊！他的規範法式是多麼完備啊！然而，當釋迦牟尼佛在雙林入滅（parinirvana）時，唯獨迦葉尊者（Mahakasyapa）得到了佛的特別關照。拈花微笑，心心相印，教外別傳，首傳於達摩祖師（Bodhidharma）。不立文字，直指人心，不踐踏階梯，直接證入佛地。到了五祖弘忍（Dhyana Master Hongren）時才開始興盛，分燈傳法，越來越繁榮。證達寶所（涅槃）的人很多，轉動法輪（Dharmacakra）的人也不止一個。這正是大雄（釋迦牟尼佛）咐囑的宗旨，正法眼藏流通的途徑，教外別傳，不可思議的法門啊。

聖宋王朝開啟國運，人神都暗中贊助。

太祖皇帝用神武平定戰亂，從而崇尚清凈的寺廟，開闢僧侶修行的法門。

太宗皇帝以欽佩賢明、善於辨別的德行來治理國家，從而闡述精深微妙的教義，弘揚真實不虛的真諦。

當今皇上以聖明的文德繼承先帝的遺志，從而整理佛教的經典，闡發禪宗的風範。在義理深奧的天空中煥發美好的文章，在覺悟的園林中發出洪亮的聲音。蓮花藏世界的教言與佛心秘密相合，從印度傳來的佛法命脈得以昌盛。種下各種善根的人越來越多，傳達究竟真義的人也時有出現。圓滿頓悟的教化流傳於各個區域。有東吳僧人道原，潛心禪悅，探求隱秘的空宗。翻閱歷代祖師的圖譜，採擷各方禪師的語錄，按次序排列他們的源流派別，錯綜整理他們的言辭語句。從過去七佛（Seven Buddhas of Antiquity）到大法眼文益禪師（Fayan Wenyi）的嗣法弟子，總共五十二世，一千七百零一人，寫成三十卷，命名為《景德傳燈錄》。進獻到朝廷，希望能夠廣泛流傳。

皇上

【English Translation】 English version Preface to the Jingde Records of the Transmission of the Lamp

Written by Yang Yi, Hanlin Academician, Grand Master of Court for Consultation, Acting Left Policy Critic, Drafter of Edicts, Co-editor of National History, Judge of the Historiography Institute, Pillar of the State, Marquis of Nanyang Commandery, with a fief of 1,100 households, and bestowed with a purple-gold fish bag.

Once, Shakyamuni Buddha, due to the prediction he received from Dipamkara Buddha (Burning Lamp Buddha), was destined to be the successor Buddha of the Bhadrakalpa (Auspicious Aeon). He descended into the world and expounded the Dharma for forty-nine years, opening the doors of expedient, real, sudden, and gradual teachings, and imparting the teachings of partial, complete, provisional, and perfect doctrines. According to the capacity of beings, he enabled them to awaken to the truth, hence the differences in the Three Vehicles (Triyana); he received beings, benefited beings, and delivered countless beings. His compassion and salvation were vast indeed! His norms and models were fully equipped indeed! However, when Shakyamuni Buddha entered parinirvana (final extinction) in the twin Sala trees, only Mahakasyapa (Great Kashyapa) received the Buddha's special attention. The transmission through the silent transmission of mind-to-mind, began with Bodhidharma (Enlightenment Dharma). Not establishing words, directly pointing to the source of the mind, not treading the ladder, directly ascending to the Buddha-ground. It was not until the time of the Fifth Patriarch, Dhyana Master Hongren (Great Patience), that it began to flourish, dividing the lamps and transmitting the Dharma, becoming increasingly prosperous. Many have reached the treasure land (Nirvana), and not just one has turned the Dharma wheel (Dharmacakra). This is precisely the purpose of Shakyamuni Buddha's entrustment, the way of the transmission of the Proper Dharma Eye Treasury, a separate transmission outside the teachings, an inconceivable Dharma gate.

The Holy Song Dynasty began its reign with the hidden support of humans and spirits.

Emperor Taizu pacified the chaos with divine martial prowess, thereby venerating pure monasteries and opening the gates for monks to practice.

Emperor Taizong governed the country with admirable wisdom and discernment, thereby elucidating profound and subtle doctrines and propagating the true and unadulterated truth.

The current Emperor, inheriting the will of his predecessors with sagacious literary virtue, thereby organizes the Buddhist scriptures and elucidates the style of the Zen school. He illuminates beautiful writings in the sky of profound meanings and emits loud sounds in the garden of enlightenment. The teachings of the Lotus Treasury world secretly correspond to the Buddha's mind, and the lineage of the Dharma transmitted from India is able to flourish. Those who plant various good roots are increasingly numerous, and those who transmit the ultimate meaning occasionally appear. The transformation of perfect and sudden enlightenment flows throughout the regions. There is a monk named Daoyuan from Dongwu, who immerses himself in the joy of Chan and explores the hidden and secret emptiness school. He peruses the ancestral charts of successive generations, collects the recorded sayings of various Zen masters, arranges their sources and lineages in order, and comprehensively organizes their words and phrases. From the Seven Buddhas of Antiquity to the Dharma-inheriting disciples of Fayan Wenyi (Dharma Eye Wenyi), there are a total of fifty-two generations, one thousand seven hundred and one people, compiled into thirty volumes, named 'Jingde Records of the Transmission of the Lamp'. He presents it to the court, hoping that it can be widely circulated.

The Emperor

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為佛法之外護。嘉釋子之勤業。載懷重慎。思致悠久。乃詔翰林學士左司諫知制誥臣楊億。兵部員外郎知制誥臣李維。太常丞臣王曙等。同加刊削。俾之裁定。臣等昧三學之旨迷五性之方。乏臨川翻譯之能。懵毗邪語默之要。恭承嚴命。不敢牢讓。竊用探索匪遑寧居。考其論撰之意。蓋以真空為本。將以述曩聖入道之因。標昔人契理之說。機緣交激。若拄于箭鋒。智藏發光。旁資于鞭影。誘道後學。敷暢玄猷。而捃摭之來。徴引所出。糟粕多在。油素可尋。其有大士。示徒。以一音而開演。含靈聳聽。乃千聖之證明。屬概舉之是資。取少分而斯可。若乃別加潤色失其指歸。既非華竺之殊言。頗近錯雕之傷寶。如此之類悉仍其舊。況又事資紀實。必由於善敘。言以行遠。非可以無文。其有標錄事緣。縷詳軌跡。或辭條之紛糾。或言筌之猥俗。並從刊削。俾之綸貫。至有儒臣居士之問答。爵位姓氏之著明。校歲歷以愆殊。約史籍而差謬。咸用刪去。以資傳信。自非啟投針之玄趣。馳激電之迅機。開示妙明之真心。祖述苦空之深理。即何以契傳燈之喻。施刮膜之功。若乃但述感應之徴符。專敘參游之轍跡。此已標于僧史。亦奚取于禪詮。聊存世系之名。庶紀師承之自然而舊錄所載。或掇粗而遺精。別集具存。當尋文而補闕。

率加採擷。爰從附益。逮于序論之作。或非古德之文。問廁編聯徒增楦釀(楦釀二字出唐張燕公文集。謂冗長也)亦用簡別多所屏去。汔茲週歲方遂終篇。臣等性識愧於冥煩。學問慚于涉獵。天機素淺。文力無餘。妙道在人。雖刳心而斯久。玄言絕俗。固牆面以居多。濫膺推擇之私。靡著發揮之效。已克終於紬繹。將仰奉于清間。莫副宸襟空塵睿覽。謹上。

重刊景德傳燈錄狀

湖州路。道場山。護聖萬歲禪寺。耆舊僧希渭。系慶元路昌國州人氏俗姓董。自幼投禮本路在城觀音禪寺絕照和尚為師。䚯到法名投禮慈溪縣開壽普光禪寺龍源和尚剃髮為僧。仍禮五臺律寺雪涯和尚受具戒。挾策西遊。放包靈隱。后值先師龍源和尚。遷住茲山。隨師參請。迨今有年。每念師恩未由報效。伏睹。從上佛祖景德傳燈錄三十卷。七佛至法眼之嗣。凡五十二世。景德至延祐丙辰。凡三百一十七年。舊板銷朽無存。後學慕之罔及。為此發心重刊。忽得本路天聖禪寺松廬和尚所藏廬山穩庵古冊。最為善本。良愜素志。遂于丙辰年正月初十日。將衣缽估唱得統金一萬二千餘緡。是日命工刊行於世。流通祖道。此錄總計三十六萬七千九百一十七字。至當年臘月一日畢工。隨即印舍三百部于兩浙。安眾名山。方丈蒙堂眾寮各一部。以

【現代漢語翻譯】 現代漢語譯本： 我等廣泛蒐集，並加以補充。至於序論的寫作，其中有些並非古代大德的文章。如果混雜編入，只會增加冗長（『楦釀』二字出自唐代張燕公文集，意為冗長）。因此也加以簡別，去除許多內容。直到一年左右，才最終完成此篇。我等才識淺陋，學問不足，天資平庸，文采匱乏。精妙的佛法在於人，即使竭盡心力也需要很久才能領悟。玄妙的言語超脫世俗，所以大多數時候只能面對墻壁。我等濫受推舉和選擇的恩情，卻沒有做出什麼有價值的發揮。現在總算完成了整理編纂，將要恭敬地呈獻給您清閑時閱覽。恐怕難以符合您的聖意，空自玷污您的睿智目光。謹上。 重刊景德傳燈錄狀

湖州路（地名），道場山（山名），護聖萬歲禪寺（寺名）。年老的僧人希渭（人名），是慶元路（地名）昌國州（地名）人，俗姓董（姓氏）。從小就在本路（地名）在城觀音禪寺（寺名）拜絕照和尚（人名）為師。被訓導后法名投禮，在慈溪縣（地名）開壽普光禪寺（寺名）拜龍源和尚（人名）剃度為僧。又在五臺律寺（寺名）拜雪涯和尚（人名）受具足戒。帶著行囊西遊，曾在靈隱寺（寺名）停留。後來遇到先師龍源和尚（人名），隨他遷居到這座山（道場山）。跟隨師父參學請教，至今已經多年。常常感念師父的恩德無以報答。看到從前的佛祖《景德傳燈錄》（書名）三十卷，從七佛（佛教概念）到法眼（人名）的後嗣，共有五十二世。從景德（年號）到延祐丙辰年（年份），共有三百一十七年。舊的刻板已經腐朽毀壞，後來的學人想要學習卻無法得到。因此發心重新刊印。忽然得到本路（地名）天聖禪寺（寺名）松廬和尚（人名）所藏的廬山穩庵（人名）古本，是最好的版本。非常符合他的心願。於是在丙辰年（年份）正月初十日，將衣缽估價賣掉，得到統金一萬二千餘緡（貨幣單位）。當日就命工匠刊印於世，流通祖師的教法。這部書總計三十六萬七千九百一十七字。到當年臘月一日完成。隨即印了三百部，分送到兩浙（地名）各處，安置在著名的山寺，方丈（寺院住持的住所），蒙堂（僧人學習的場所），眾寮（僧人居住的房間）各一部，以供學習。

【English Translation】 English version: We extensively collected and supplemented. As for the writing of the preface, some of it is not the work of ancient virtuous monks. If mixed in the compilation, it would only increase redundancy (the word 'xuan niang' comes from the Tang Dynasty Zhang Yan Gong's anthology, meaning redundant). Therefore, it was also simplified and many contents were removed. It was not until about a year that this article was finally completed. We are ashamed of our shallow knowledge and insufficient learning, our mediocre talent and lack of literary talent. The subtle Dharma lies in people, and it takes a long time to comprehend even if one exhausts one's mind. Mysterious words transcend the mundane, so most of the time one can only face the wall. We have been favored with undeserved recommendations and choices, but have not made any valuable contributions. Now that we have finally completed the compilation, we will respectfully present it to you for your leisure reading. I am afraid it will be difficult to meet your holy will and only tarnish your wise eyes. Respectfully submitted. Petition for Re-engraving the Jingde Records of the Transmission of the Lamp

Huzhou Road (place name), Daochang Mountain (mountain name), Huguo Wansui Zen Temple (temple name). The elderly monk Xiwei (person name) is from Changguo Prefecture (place name), Qingyuan Road (place name), with the secular surname Dong (surname). From a young age, he was a disciple of Zen Master Juezhao (person name) at Guanyin Zen Temple (temple name) in the city of this road (Huzhou Road). After being trained, his Dharma name was Touli, and he was tonsured as a monk by Abbot Longyuan (person name) at Kaishou Puguang Zen Temple (temple name) in Cixi County (place name). He also received the full precepts from Abbot Xueya (person name) at Wutai Vinaya Temple (temple name). Carrying his bag, he traveled west and stayed at Lingyin Temple (temple name). Later, he met his former teacher, Abbot Longyuan (person name), and followed him to move to this mountain (Daochang Mountain). He has been studying and asking questions with his teacher for many years. He often feels grateful for his teacher's kindness and has no way to repay it. Seeing the thirty volumes of the 'Jingde Records of the Transmission of the Lamp' (book name) of the former Buddhas, from the Seven Buddhas (Buddhist concept) to the descendants of Fayan (person name), there are fifty-two generations in total. From Jingde (era name) to the Bingchen year of Yanyou (year), there are three hundred and seventeen years in total. The old printing plates have decayed and been destroyed, and later scholars want to learn but cannot obtain them. Therefore, he made a vow to re-engrave it. Suddenly, he obtained the ancient book of Lushan Wan'an (person name) collected by Abbot Songlu (person name) of Tiansheng Zen Temple (temple name) in this road (Huzhou Road), which is the best version. It is very much in line with his wishes. Therefore, on the tenth day of the first month of the Bingchen year (year), he estimated and sold his robes and bowls, obtaining 12,000 strings of Tongjin (currency unit). On the same day, he ordered craftsmen to print it in the world to circulate the teachings of the patriarchs. This book totals 367,917 words. It was completed on the first day of the twelfth month of the same year. Immediately, 300 copies were printed and distributed to various places in Liangzhe (place name), placed in famous mountain temples, one copy each in the abbot's room (residence of the abbot), the Mengtang (place for monks to study), and the monks' quarters (rooms where monks live), for study.

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便湖海辦道禪衲參究。集茲善利。用報四恩。並資三有者。

大元廷祐三年臘月一日

耆舊僧　希渭　謹狀

小比丘　文雅　董役

當山住持嗣祖比丘　士洵　主緣

西來年表 南齊 太祖高皇帝姓蕭諱道成受宋禪即位都金陵 後魏 高祖孝文皇帝。諱宏。姓拓跋氏。第六帝。即位改元延興當宋明帝泰始七年辛亥歲。至太和十八年。遷都洛陽。二十年改姓元氏 己未 建元元年 太和三年 庚申 二年 四年 辛酉 三年 五年 壬戌 四年帝崩 六年 世祖武帝 諱賾即位 癸亥 永明元年 七年 甲子 二年 八 乙丑 三 九 丙寅 四 十 丁卯 五 十一 戊辰 六 十二 己巳 七 十三 庚午 八 十四 辛未 九 十五 壬申 十　豫章王嶷薨 十六 癸酉 十一年　正月文惠太子薨　七月帝崩 十七 鬱林王 諱昭業即位 甲戌 隆昌元年　七月帝廢 十八　遷都洛陽 海陵王 諱昭文即位改元 延興元年　十一月帝廢 高宗明帝 諱鸞　十一月即位 建武元年　改元 乙亥 二年 十九 丙子 三 二十　改姓元氏 丁丑 四　傅大士生 二十一 戊寅 永泰元年　帝崩 二十二 東昏侯 諱寶卷即位 己卯 永元元年 二十三年　帝

【現代漢語翻譯】 現代漢語譯本： 以便湖海的辦道禪衲（指修行禪宗的出家人）能夠參究（深入研究佛法），聚集這些善行和利益，用來報答四重恩情（父母恩、眾生恩、國家恩、三寶恩），並且資助三有（欲有、色有、無色有）的眾生。

大元廷祐三年臘月一日

耆舊僧 希渭 謹呈

小比丘 文雅 負責工程

當山住持嗣祖比丘 士洵 主持事務

西來年表 南齊 太祖高皇帝姓蕭名道成，接受宋朝的禪讓即位，都城在金陵。後魏 高祖孝文皇帝，名宏，姓拓跋氏，是第六位皇帝。即位后改年號為延興，當時是宋明帝泰始七年辛亥年。到太和十八年，遷都洛陽。二十年改姓元氏。己未年，建元元年，太和三年。庚申年，二年，四年。辛酉年，三年，五年。壬戌年，四年，帝崩，六年。世祖武帝，名賾即位。癸亥年，永明元年，七年。甲子年，二年，八年。乙丑年，三年，九年。丙寅年，四年，十年。丁卯年，五年，十一年。戊辰年，六年，十二年。己巳年，七年，十三年。庚午年，八年，十四年。辛未年，九年，十五年。壬申年，十年，豫章王嶷去世，十六年。癸酉年，十一年，正月文惠太子去世，七月皇帝去世，十七年。鬱林王，名昭業即位。甲戌年，隆昌元年，七月皇帝被廢，十八年。遷都洛陽。海陵王，名昭文即位，改年號為延興元年，十一月皇帝被廢。高宗明帝，名鸞，十一月即位，建武元年，改年號。乙亥年，二年，十九年。丙子年，三年，二十年，改姓元氏。丁丑年，四年，傅大士出生，二十一年。戊寅年，永泰元年，皇帝去世，二十二年。東昏侯，名寶卷即位。己卯年，永元元年，二十三年，皇帝

【English Translation】 English version: So that the Chan monks (referring to those who practice Zen Buddhism) from lakes and seas can delve into and study (deeply research the Buddha's teachings), gather these good deeds and benefits, to repay the four debts of gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the country, gratitude to the Three Jewels), and to support the beings in the three realms of existence (the desire realm, the form realm, and the formless realm).

The first day of the twelfth month of the third year of the Dayuan Tingyou era.

Respectfully presented by the senior monk Xiwei

Junior monk Wenya in charge of the project

Shi Xun, the abbot of this mountain and successor monk, in charge of affairs

Chronological Table from the West: Southern Qi. Emperor Gao of the Taizu (Emperor Gao of the founding dynasty), whose surname was Xiao and given name was Daocheng, received the abdication from the Song dynasty and ascended the throne, with the capital in Jinling. Later Wei: Emperor Xiaowen of the Gaozu (Emperor Xiaowen of the founding dynasty), whose given name was Hong and surname was Tuoba, was the sixth emperor. Upon ascending the throne, he changed the era name to Yanxing, which was the Xin Hai year, the seventh year of the Tai Shi era of Emperor Ming of the Song dynasty. In the eighteenth year of the Taihe era, he moved the capital to Luoyang. In the twentieth year, he changed his surname to Yuan. In the Jiwei year, the first year of the Jian Yuan era, the third year of the Taihe era. In the Gengshen year, the second year, the fourth year. In the Xinyou year, the third year, the fifth year. In the Renxu year, the fourth year, the emperor passed away, the sixth year. Emperor Wu of the Shizu (Emperor Wu of the founding dynasty), whose given name was Ze, ascended the throne. In the Guihai year, the first year of the Yongming era, the seventh year. In the Jiazi year, the second year, the eighth year. In the Yichou year, the third year, the ninth year. In the Bingyin year, the fourth year, the tenth year. In the Dingmao year, the fifth year, the eleventh year. In the Wuchen year, the sixth year, the twelfth year. In the Jisi year, the seventh year, the thirteenth year. In the Gengwu year, the eighth year, the fourteenth year. In the Xinwei year, the ninth year, the fifteenth year. In the Renshen year, the tenth year, Prince Yi of Yuzhang passed away, the sixteenth year. In the Guiyou year, the eleventh year, in the first month, Crown Prince Wenhui passed away, in the seventh month, the emperor passed away, the seventeenth year. The Prince of Yulin, whose given name was Zhaoye, ascended the throne. In the Jiaxu year, the first year of the Longchang era, in the seventh month, the emperor was deposed, the eighteenth year. The capital was moved to Luoyang. The Prince of Hailing, whose given name was Zhaowen, ascended the throne, and the era name was changed to the first year of the Yanxing era, in the eleventh month, the emperor was deposed. Emperor Ming of the Gaozong (Emperor Ming of the founding dynasty), whose given name was Luan, ascended the throne in the eleventh month, and the era name was changed to the first year of the Jianwu era. In the Yihai year, the second year, the nineteenth year. In the Bingzi year, the third year, the twentieth year, the surname was changed to Yuan. In the Dingchou year, the fourth year, Layman Fu Dashi was born, the twenty-first year. In the Wuyin year, the first year of the Yongtai era, the emperor passed away, the twenty-second year. The Marquis of Donghun, whose given name was Baojuan, ascended the throne. In the Jimao year, the first year of the Yongyuan era, the twenty-third year, the emperor

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崩 世宗宣武皇帝 諱恪即位改元 庚辰 二年 景明元年 辛巳 三年　帝廢 二年 和帝 諱寶融即位改元 中興元年 壬午 二年　禪位於梁　右南齊蕭氏七主合二十四年禪梁 三年 梁 都金陵 高祖武皇帝 諱衍姓蕭受禪于齊　建元天監 天監元年 癸未 二 四年 甲申 三 正始元年 乙酉 四 二 丙戌 五 三 丁亥 六 四 戊子 七 永平元年 己丑 八 二 庚寅 九 三 辛卯 十 四 壬辰 十一　傅大士納妻 延昌元年 癸巳 十二 二 甲午 十三　志公示滅 三 乙未 十四 四　帝崩 丙申 十五 肅宗孝明皇帝 諱翊即位改元 熙平元年 丁酉 十六年 二年 戊戌 十七 神龜元年 己亥 十八 二年 庚子 普通元年　達磨至傅大士逢嵩頭陀 正光元年正宗記。依梁僧寶唱續法記云。此年達磨至梁。而入魏。于理可取 辛丑 二　傅大士唱賣妻子 二 壬寅 三 三 癸卯 四 四 甲辰 五 五 乙巳 六　詔迎傅大士 孝昌元年 丙午 七 二 丁未 大通元年三月改元。舊本傳燈云。十月一日達磨至金陵。誤也 三　傳燈舊云。十一月二十三日。達磨屆于洛陽誤也 戊申 二 武泰元年二月帝崩。立幼主釗四月崩立莊帝五宗記引寶唱續

法記云。達磨此年示滅。于理可取 敬宗孝莊皇帝 諱子攸。四月即位改元建義 建義元年九月又改元永安 永安元年 己酉 中大通元年 二 庚戌 二 三　十二月帝崩。若依寶唱續法傳即魏使歸洛。奏遇達磨西歸。當在此年蓋明帝已崩。而孝莊尚在位故也 辛亥 三　太子統薨 前廢帝 諱恭。二月即位改元普泰 普泰元年 壬子 四 二　二月帝廢 后廢帝 諱朗。普泰元年六月高歡立帝于信都改元中興元年至二年四月廢之 出帝 諱修廣。普泰二年四月即位改元太昌 太昌元年　十二月又改永熙 永熙元年 癸丑 五 二 甲寅 六 三年十月帝迫於其相高歡。出居關中。歡立清河王世子善見為主都鄴。是為東魏。於是魏分為東西。十二月帝遇鴆崩 右後魏十二主。合一百四十九年分為東西魏 西魏 都長安 東魏 都鄴 文皇帝 諱寶炬。京兆王愉之子宇文泰奉帝即位 孝靜帝 諱善見。高歡奉帝即位。改元永熙。三年為天平 天平元年 乙卯 大同元年 大統元年 二年 丙辰 二年 二年 三年舊本傳燈云。十月五日達磨卒。十二月葬洛陽熊耳山。時洛陽屬東魏。誤 丁巳 三年 三年 四年 戊午 四年 四年 元象元年 己未 五年 五年

【現代漢語翻譯】 現代漢語譯本： 《法記》記載，菩提達摩（Bodhidharma）於此年示寂，從道理上講是可信的。 敬宗孝莊皇帝，名諱子攸，四月即位，改年號為建義。 建義元年九月，又改年號為永安。 永安元年，己酉年，相當於南朝梁中大通元年。庚戌年，永安二年。十二月，皇帝駕崩。如果依據寶唱《續法傳》的記載，北魏使者回洛陽，上奏遇到菩提達摩西歸，應當在此年。因為此時明帝已經駕崩，而孝莊皇帝尚在位。辛亥年，永安三年。太子統薨逝。 前廢帝，名諱恭，二月即位，改年號為普泰。 普泰元年，壬子年。普泰二年，二月，皇帝被廢黜。 后廢帝，名諱朗，普泰元年六月，高歡在信都擁立他為帝，改年號為中興元年，至中興二年四月被廢黜。 出帝，名諱修廣，普泰二年四月即位，改年號為太昌。 太昌元年，十二月又改年號為永熙。 永熙元年，癸丑年。永熙二年，甲寅年。永熙三年十月，皇帝被其相高歡所逼迫，出居關中。高歡擁立清河王世子善見為主，都城在鄴城，是為東魏。於是，北魏分為東魏和西魏。十二月，皇帝遇鴆酒而崩。 右，後魏共十二位皇帝，合計一百四十九年，分為東魏和西魏。 西魏，都城在長安。東魏，都城在鄴城。 文皇帝，名諱寶炬，京兆王愉之子，宇文泰擁立他即位。 孝靜帝，名諱善見，高歡擁立他即位。改年號為永熙。永熙三年改為天平。 天平元年，乙卯年，相當於南朝梁大同元年。大統元年，丙辰年，天平二年，大同二年。舊本《傳燈錄》記載，十月五日菩提達摩圓寂，十二月葬于洛陽熊耳山。當時洛陽屬於東魏，這是個錯誤。丁巳年，天平三年，大同三年。戊午年，天平四年，大同四年。元象元年，己未年，天平五年，大同五年。

【English Translation】 English version: 'Fa Ji' records that Bodhidharma (Bodhidharma) passed away this year, which is logically credible. Emperor Jingzong Xiaozhuang, personal name Zi You, ascended the throne in April and changed the reign title to Jianyi. In September of the first year of Jianyi, the reign title was changed again to Yong'an. The first year of Yong'an, the year of Ji You, was equivalent to the first year of Datong in the Southern Liang Dynasty. The year of Geng Xu, the second year of Yong'an. In December, the emperor passed away. According to Baochang's 'Xu Fa Zhuan', the envoy of the Northern Wei Dynasty returned to Luoyang and reported that he encountered Bodhidharma's westward return, which should have been in this year. Because Emperor Ming had already passed away at this time, and Emperor Xiaozhuang was still on the throne. The year of Xin Hai, the third year of Yong'an. Crown Prince Tong passed away. The former deposed emperor, personal name Gong, ascended the throne in February and changed the reign title to Putai. The first year of Putai, the year of Ren Zi. The second year of Putai, in February, the emperor was deposed. The later deposed emperor, personal name Lang, in June of the first year of Putai, Gao Huan supported him as emperor in Xindu and changed the reign title to the first year of Zhongxing, and was deposed in April of the second year of Zhongxing. Emperor Chu, personal name Xiu Guang, ascended the throne in April of the second year of Putai and changed the reign title to Taichang. The first year of Taichang, in December, the reign title was changed again to Yongxi. The first year of Yongxi, the year of Gui Chou. The second year of Yongxi, the year of Jia Yin. In October of the third year of Yongxi, the emperor was forced by his minister Gao Huan to move to Guanzhong. Gao Huan supported the son of the Prince of Qinghe, Shanjian, as the main ruler, and the capital was in Ye City, which was the Eastern Wei. Thus, the Northern Wei was divided into the Eastern Wei and the Western Wei. In December, the emperor died from poison. To the right, there were a total of twelve emperors of the Later Wei, totaling one hundred and forty-nine years, divided into the Eastern Wei and the Western Wei. The Western Wei, the capital was in Chang'an. The Eastern Wei, the capital was in Ye City. Emperor Wen, personal name Bao Ju, son of Yu of the Prince of Jingzhao, Yuwen Tai supported him to ascend the throne. Emperor Xiaojing, personal name Shanjian, Gao Huan supported him to ascend the throne. The reign title was changed to Yongxi. In the third year of Yongxi, it was changed to Tianping. The first year of Tianping, the year of Yi Mao, was equivalent to the first year of Datong in the Southern Liang Dynasty. The first year of Datong, the year of Bing Chen, the second year of Tianping, the second year of Datong. The old version of the 'Transmission of the Lamp' records that Bodhidharma passed away on October 5th and was buried in Mount Xiong'er in Luoyang in December. At that time, Luoyang belonged to the Eastern Wei, which is a mistake. The year of Ding Si, the third year of Tianping, the third year of Datong. The year of Wu Wu, the fourth year of Tianping, the fourth year of Datong. The first year of Yuanxiang, the year of Ji Wei, the fifth year of Tianping, the fifth year of Datong.

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興和元年舊傳燈云。奉使自西域回。奏啟達磨壙。見空棺只履。誤 庚申 六年 六年 二年 辛酉 七年 七年 三年 壬戌 八年 八年 四年 癸亥 九年 九年 武定元年 甲子 十年 十年 二年 乙丑 十一年 十一年 三年 丙寅 中大同元年 十二年 四年 丁卬 太清元年 十三年 五年 戊辰 二年侯景反 十四年 六年 己巳 三年五月帝崩 十五年 七年 簡文帝 諱綱即位改元 庚午 大寶元年 十六年 八年五月禪于北齊 右東魏一主十七年 北齊 都鄴 文宣帝 諱洋姓高。歡之第三子。五月受禪。建元天保 天保元年 辛未 二年侯景廢帝。而立豫章王楝。尋弒帝。十一月景又廢楝。自立僭號。元帝討而斬之 十七年 二年三祖見二祖 廢帝 諱欽。文帝長子。即位不改號 孝元帝 諱繹十一月即位於江陵 壬申 承聖元年 元年 三年 癸酉 二年 二年 四年 甲戌 三年十一月帝為魏軍所執尋弒之 三年正月宇文泰廢帝而立齊王廓 五年思大止大蘇山 敬帝 諱方智。元帝既被執。蕭𧫣自立為後梁。都江陵。王僧辯陳霸先。奉帝為梁主。承聖四年九月即位 恭帝 諱廓。文帝子。宇文泰立之。不改號。止稱元年 元年

【現代漢語翻譯】 現代漢語譯本： 興和元年，舊傳燈記載，奉使從西域返回，奏報達摩（Bodhidharma）的墓穴，只見空棺和一隻鞋子。誤。庚申六年，六年，二年。辛酉七年，七年，三年。壬戌八年，八年，四年。癸亥九年，九年。武定元年，甲子十年，十年，二年。乙丑十一年，十一年，三年。丙寅，中大同元年，十二年，四年。丁卬，太清元年，十三年，五年。戊辰二年，侯景反叛，十四年，六年。己巳三年五月，皇帝駕崩，十五年，七年。簡文帝，名綱，即位改元。

庚午，大寶元年，十六年，八年五月，禪位於北齊。右東魏一主十七年。北齊，都城在鄴。文宣帝，名洋，姓高，高歡的第三個兒子。五月接受禪讓，建立年號天保。天保元年，辛未二年，侯景廢黜皇帝，而立豫章王楝。不久弒殺了豫章王。十一月，侯景又廢黜豫章王，自立為帝，僭越稱帝。元帝討伐並斬殺了侯景。十七年，二年，三祖見二祖。

廢帝，名欽，文帝的長子。即位后沒有更改年號。孝元帝，名繹，十一月在江陵即位。壬申，承聖元年，元年，三年。癸酉二年，二年，四年。甲戌三年十一月，皇帝被魏軍抓獲，不久被殺害。三年正月，宇文泰廢黜皇帝，而立齊王廓。五年，思大止大蘇山。

敬帝，名方智。元帝被抓獲后，蕭𧫣自立為後梁，都城在江陵。王僧辯、陳霸先，擁立敬帝為梁主。承聖四年九月即位。恭帝，名廓，文帝的兒子。宇文泰擁立他，沒有更改年號，只稱元年。元年。

【English Translation】 English version: In the first year of Xinghe, the old Transmission of the Lamp records that an envoy returned from the Western Regions and reported on the stupa of Bodhidharma (達磨壙 - Bodhidharma's tomb), where only an empty coffin and a single shoe were found. Mistake. Gengshen year 6, year 6, year 2. Xinyou year 7, year 7, year 3. Renxu year 8, year 8, year 4. Guihai year 9, year 9. Wuding year 1, Jiazi year 10, year 10, year 2. Yichou year 11, year 11, year 3. Bingyin, Zhongdatong year 1, year 12, year 4. Dingang, Taiqing year 1, year 13, year 5. Wuchen year 2, Hou Jing rebelled, year 14, year 6. Jisi May of year 3, the emperor passed away, year 15, year 7. Emperor Jianwen, named Gang, ascended the throne and changed the era name.

Gengwu, Dabao year 1, year 16, May of year 8, abdicated to Northern Qi. Right, Eastern Wei, one ruler for seventeen years. Northern Qi, the capital was in Ye. Emperor Wenxuan, named Yang, surname Gao, the third son of Gao Huan. Accepted the abdication in May and established the era name Tianbao. Tianbao year 1, Xinwei year 2, Hou Jing deposed the emperor and established the Prince of Yuzhang, Lian. Soon after, he assassinated the prince. In November, Hou Jing deposed the prince again and established himself as emperor, usurping the throne. Emperor Yuan attacked and beheaded Hou Jing. Year 17, year 2, the Third Patriarch met the Second Patriarch.

Deposed Emperor, named Qin, the eldest son of Emperor Wen. Did not change the era name after ascending the throne. Emperor Xiaoyuan, named Yi, ascended the throne in Jiangling in November. Renshen, Chengsheng year 1, year 1, year 3. Guiyou year 2, year 2, year 4. Jiaxu November of year 3, the emperor was captured by the Wei army and soon assassinated. In January of year 3, Yuwen Tai deposed the emperor and established the Prince of Qi, Kuo. Year 5, Si Da stopped at Mount Dasu.

Emperor Jing, named Fangzhi. After Emperor Yuan was captured, Xiao Cong established himself as Later Liang, with the capital in Jiangling. Wang Sengbian and Chen Baxian supported Emperor Jing as the ruler of Liang. Ascended the throne in September of Chengsheng year 4. Emperor Gong, named Kuo, the son of Emperor Wen. Yuwen Tai established him, did not change the era name, only called it year 1. Year 1.

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乙亥 紹泰元年 二年 六年 丙子 大平元年 三年　十二月帝遜位於周 七年 右西魏三主合二十三年 後周 都長安 閔帝 諱覺姓宇文。文帝泰之子。受禪于西魏即位止稱元年 元年　南史以次年為元年 丁丑 二年　十月進丞相陳霸先爵。為陳王。帝遜位於陳 二年　九月宇文護貶帝為洛陽公。尋弒之 八年 右梁四主合五十六年 明帝 諱毓。文帝泰之長子。宇文護立之。即位改元武定 陳 都金陵 武定元年南史云亦稱元年不改號 高祖武帝 諱霸先姓陳氏受禪于梁。即位建元永定 永定元年 戊寅 二年　智者進具 二年 九年 己卯 三年　六月帝崩 武成元年陳紀云方建年號 十年　十月帝崩 文帝 諱舊始興王長子即位 廢帝 諱殷。文宣帝長子 庚辰 天嘉元年 二年 乾明元年太后令廢帝 智者謁思大於大蘇山 武帝 諱邕。文帝第四子。以遺詔即位 昭帝 諱演。歡之第六子。八月即位。改元皇建 皇建元年 辛巳 二年 保定元年 二年帝崩 後梁宣帝崩。子巋立。是為明帝。改元天保 武成帝 諱湛。歡之第九子。即位改元大寧 大寧元年 壬午 三年 二年 清河元年 癸未 四年 三年 二年

【現代漢語翻譯】 現代漢語譯本 乙亥，紹泰元年、二年、六年。丙子，大平元年、三年。十二月，皇帝遜位給周。七年。右西魏三位君主合計二十三年。 後周，都城長安。閔帝，名覺，姓宇文，文帝泰之子。接受西魏禪讓即位，只稱元年。元年，《南史》以次年為元年。 丁丑，二年。十月，進封丞相陳霸先爵位為陳王。皇帝遜位給陳。二年。九月，宇文護貶皇帝為洛陽公，不久將其殺害。八年。右梁四位君主合計五十六年。 明帝，名毓，文帝泰的長子。宇文護擁立他。即位后改元武定。陳，都城金陵。武定元年，《南史》說也稱元年，不改年號。高祖武帝，名霸先，姓陳氏，接受梁禪讓。即位后建元永定。 永定元年。戊寅，二年。智者進獻器具。二年。九年。己卯，三年。六月，皇帝駕崩。武成元年，《陳紀》說方才建立年號。十年。十月，皇帝駕崩。文帝，名舊，始興王長子即位。 廢帝，名殷，文宣帝長子。庚辰，天嘉元年、二年。乾明元年，太后下令廢黜皇帝。智者拜謁思大於大蘇山。武帝，名邕，文帝第四子，以遺詔即位。昭帝，名演，歡之第六子。八月即位，改元皇建。 皇建元年。辛巳，二年。保定元年。二年，皇帝駕崩。後梁宣帝駕崩，兒子巋繼位，是為明帝，改元天保。武成帝，名湛，歡之第九子，即位改元大寧。 大寧元年。壬午，三年。二年。清河元年。癸未，四年。三年。二年。

【English Translation】 English version Yi Hai, Shaotai Year 1, Year 2, Year 6. Bing Zi, Taiping Year 1, Year 3. In the twelfth month, the emperor abdicated to Zhou. Year 7. The three rulers of Western Wei totaled twenty-three years. Later Zhou, capital Chang'an. Emperor Min, named Jue, surname Yuwen, son of Emperor Wen (Tai). He ascended the throne after receiving the abdication from Western Wei, only using the first year designation. Year 1, the 'History of the Southern Dynasties' considers the following year as Year 1. Ding Chou, Year 2. In October, the rank of Chancellor Chen Baxian was advanced to Prince of Chen. The emperor abdicated to Chen. Year 2. In September, Yuwen Hu demoted the emperor to Duke of Luoyang, and soon assassinated him. Year 8. The four rulers of Liang totaled fifty-six years. Emperor Ming, named Yu, the eldest son of Emperor Wen (Tai). Yuwen Hu installed him. Upon ascending the throne, he changed the era name to Wuding. Chen, capital Jinling. Wuding Year 1, the 'History of Chen' says it was also called Year 1, without changing the era name. Gaozu Emperor Wu, named Baxian, surname Chen, received the abdication from Liang. Upon ascending the throne, he established the era name Yongding. Yongding Year 1. Wu Yin, Year 2. Zhi Zhe presented implements. Year 2. Year 9. Ji Mao, Year 3. In June, the emperor passed away. Wucheng Year 1, the 'Annals of Chen' says the era name was just established. Year 10. In October, the emperor passed away. Emperor Wen, named Jiu, the eldest son of the Prince of Shixing, ascended the throne. Emperor Fei, named Yin, the eldest son of Emperor Wenxuan. Geng Chen, Tianjia Year 1, Year 2. Qianming Year 1, the Empress Dowager ordered the abolition of the emperor. Zhi Zhe visited Si Da at Mount Dasu. Emperor Wu, named Yong, the fourth son of Emperor Wen, ascended the throne by imperial edict. Emperor Zhao, named Yan, the sixth son of Huan. He ascended the throne in August, changing the era name to Huangjian. Huangjian Year 1. Xin Si, Year 2. Baoding Year 1. Year 2, the emperor passed away. Emperor Xuan of Later Liang passed away, and his son Kui succeeded him, becoming Emperor Ming, changing the era name to Tianbao. Emperor Wucheng, named Zhan, the ninth son of Huan, ascended the throne, changing the era name to Daning. Daning Year 1. Ren Wu, Year 3. Year 2. Qinghe Year 1. Gui Wei, Year 4. Year 3. Year 2.

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甲申 五年 四年 三年 乙酉 六年 五年 四年帝禪位於太子。自稱太上皇 後主 諱緯。受禪即位。改元天統 天統元年 丙戌 天康元年四月帝崩 天和元年 二年 廢帝 諱伯宗。文帝長子 丁亥 光大元年思大遷南嶽 二年 三年 戊子 二年帝廢 三年 四年 宣帝 諱頊。昭烈王之子。以大後命即位 己丑 天建元年傅大士卒智者往金陵 四年 五年 庚寅 二年 五年 武平元年 辛卯 三年 六年 二年 壬辰 四年 建德元年 三年 癸巳 五年 二年 四年 甲午 六年 三年　廢釋道二教 五年 乙未 七年　智者隱天臺 四年 六年 丙申 八年 五年 七年十二月為周武所敗。改元隆化。隆化元年。德安王延宗。即位於晉陽。改元德昌。尋為周所虜 幼主 名恒。後主以望氣者言有革易。故傳位幼主。自稱太上皇 丁酉 九年　思大卒 六年 承光元年正月幼主即位。在位十八日。與後主併爲周所虜國滅 右北齊六主。合二十八年。為周所滅 戊戌 十年 宣政元年帝總戎北伐。六月崩于乘興 宣帝 諱斌。武帝長子。即位 己亥 十一年 大成元年正月立魯王衍。為皇太子二月傳位太子。自稱天元皇帝 靜帝 諱衍。后改名闡。宣帝

【現代漢語翻譯】 現代漢語譯本： 甲申年，北齊五年，四年，三年，乙酉年，六年，五年，四年，高緯（後主，諱緯）將皇位禪讓給太子。自稱太上皇。 後主，名諱緯。接受禪讓即位，改年號為天統。 天統元年，丙戌年，天康元年四月，高緯駕崩。天和元年，二年。 廢帝，名諱伯宗，文帝的長子。丁亥年，光大元年，慧思（思大）遷往南嶽，二年，三年。戊子年，二年，高伯宗被廢。三年，四年。 宣帝，名諱頊（xū），昭烈王的兒子。因婁太后（大后）的命令即位。 己丑年，天建元年，傅大士（傅翕）去世，智顗（智者）前往金陵。四年，五年。庚寅年，二年，五年，武平元年。辛卯年，三年，六年，二年。壬辰年，四年，建德元年，三年。癸巳年，五年，二年，四年。甲午年，六年，三年，廢除佛教和道教二教。五年，乙未年，七年，智顗隱居天臺山。四年，六年。丙申年，八年，五年，七年十二月，被北周武帝擊敗，改年號為隆化。隆化元年，德安王高延宗在晉陽即位，改年號為德昌，不久被北周俘虜。 幼主，名恒。後主因為望氣者說有變革，所以傳位給幼主，自稱太上皇。丁酉年，九年，慧思去世。六年，承光元年正月，幼主即位，在位十八日，與後主一起被北周俘虜，北齊滅亡。 右北齊六位君主，合計二十八年，被北周所滅。 戊戌年，十年，宣政元年，高緯親自率軍北伐，六月駕崩于乘興。 宣帝，名諱斌，武帝的長子，即位。己亥年，十一年，大成元年正月，立魯王高衍為皇太子，二月傳位給太子，自稱天元皇帝。 靜帝，名諱衍，后改名闡，宣帝。

【English Translation】 English version: In the year of Jiashen, the 5th year, 4th year, 3rd year of the Northern Qi Dynasty, and in the year of Yiyou, the 6th year, 5th year, 4th year, Gao Wei (the Later Lord, personal name Wei) abdicated the throne to the Crown Prince, and proclaimed himself the Supreme Emperor. The Later Lord, personal name Wei, ascended the throne after receiving the abdication, and changed the reign title to Tiantong. In the first year of Tiantong, the year of Bingxu, and in the fourth month of the first year of Tiankang, Gao Wei passed away. Tianhe, 1st year, 2nd year. The Deposed Emperor, personal name Bozong, was the eldest son of Emperor Wen. In the year of Dinghai, the first year of Guangda, Huisi (Si Da) moved to Mount Nan, 2nd year, 3rd year. In the year of Wuzi, 2nd year, Gao Bozong was deposed. 3rd year, 4th year. Emperor Xuan, personal name Xu, was the son of Prince Zhaolie. He ascended the throne by the order of Empress Lou (the Grand Empress Dowager). In the year of Jichou, the first year of Tianjian, Fu Dashi (Fu Xi) passed away, and Zhiyi (Zhi Zhe) went to Jinling. 4th year, 5th year. In the year of Gengyin, 2nd year, 5th year, the first year of Wuping. In the year of Xinmao, 3rd year, 6th year, 2nd year. In the year of Renchen, 4th year, the first year of Jiande, 3rd year. In the year of Guisi, 5th year, 2nd year, 4th year. In the year of Jiawu, 6th year, 3rd year, the two religions of Buddhism and Taoism were abolished. In the 5th year, the year of Yiwei, 7th year, Zhiyi went into seclusion in Mount Tiantai. 4th year, 6th year. In the year of Bingshen, 8th year, 5th year, in the 12th month of the 7th year, he was defeated by Emperor Wu of Northern Zhou, and the reign title was changed to Longhua. In the first year of Longhua, Gao Yanzong, the Prince of Dean, ascended the throne in Jinyang, and changed the reign title to Dechang, and was soon captured by Northern Zhou. The Young Lord, personal name Heng. The Later Lord passed the throne to the Young Lord because the diviner said there would be a change, and proclaimed himself the Supreme Emperor. In the year of Dingyou, 9th year, Huisi passed away. In the 6th year, the first month of the first year of Chengguang, the Young Lord ascended the throne, and after being on the throne for eighteen days, he and the Later Lord were captured by Northern Zhou, and Northern Qi was destroyed. The six rulers of Northern Qi on the right, totaling twenty-eight years, were destroyed by Northern Zhou. In the year of Wuxu, 10th year, the first year of Xuanzheng, Gao Wei personally led the army on a northern expedition, and passed away in Chengxing in the sixth month. Emperor Xuan, personal name Bin, was the eldest son of Emperor Wu, and ascended the throne. In the year of Jihai, 11th year, the first month of the first year of Dacheng, Gao Yan, the Prince of Lu, was established as the Crown Prince, and in the second month, he passed the throne to the Crown Prince, and proclaimed himself the Heavenly Yuan Emperor. Emperor Jing, personal name Yan, later changed to Chan, Emperor Xuan.

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長子。宣帝于鄴宮傳位。改元大象 大象元年 庚子 十二年 二年宣帝崩。復釋道二教。以大丞相楊堅為相國。進爵為王。備九钖 辛丑 十三年 大定元年正月改元。二月遜位於隋 右後週五主。合二十六年。禪于隋 隋 都長安 高祖文皇帝 諱堅。姓楊氏。大定元年二月。受禪于周。即位建元開皇 開皇元年 壬寅 十四年正月帝崩 二年 後主 諱叔寶。宣帝長子。即位 癸卯 至德元年 三年 甲辰 二年 四年 乙巳 三年 五年　後梁蕭琮立 丙午 四年 六年　後梁改元廣運 丁未 禎明元年 七年　後梁三主。合三十三年。是歲隋廢之 戊申 二年 八年 己酉 三年正月隋將韓擒。入建業虜後主國亡 九年　平陳天下一統 右陳五主。合三十三年。隋滅之 庚戌 十年 辛亥 十一年 壬子 十二年　四祖見三祖 癸丑 十三年　二祖卒 甲寅 十四年 乙卯 十五年 丙辰 十六年 丁巳 十七年　智者卒 戊午 十八年 己未 十九年 庚申 二十年 辛酉 仁壽元年 壬戌 二年 癸亥 三年 甲子 四年　七月帝崩 煬帝 諱廣。高祖第二子。即位 乙丑 大業元年 丙寅 二年　三祖卒 丁卯 三年 戊辰

【現代漢語翻譯】 現代漢語譯本 長子。宣帝在鄴宮傳位。改年號為大象。大象元年，庚子年，十二年。二年，宣帝駕崩。恢復佛道二教。以大丞相楊堅為相國，晉陞爵位為王，具備九錫。辛丑年，十三年，大定元年正月改年號。二月，將皇位禪讓給隋。 右後周共有五位君主，共計二十六年。禪位於隋。 隋朝，都城長安。 高祖文皇帝，名諱楊堅，姓楊氏。大定元年二月，接受後周的禪讓，即位並建立年號開皇。開皇元年，壬寅年，十四年正月，皇帝駕崩。二年。 後主，名諱叔寶，宣帝長子。即位，癸卯年，至德元年，三年。甲辰年，二年，四年。乙巳年，三年，五年。後梁蕭琮建立。丙午年，四年，六年。後梁改年號為廣運。丁未年，禎明元年，七年。後梁共有三位君主，共計三十三年。這一年隋朝滅亡了後梁。戊申年，二年，八年。己酉年，三年正月，隋朝將領韓擒攻入建業，俘虜後主，國家滅亡。九年，平定陳朝，天下統一。 右陳共有五位君主，共計三十三年，被隋朝滅亡。庚戌年，十年。辛亥年，十一年。壬子年，十二年，四祖拜見三祖。癸丑年，十三年，二祖圓寂。甲寅年，十四年。乙卯年，十五年。丙辰年，十六年。丁巳年，十七年，智者圓寂。戊午年，十八年。己未年，十九年。庚申年，二十年。辛酉年，仁壽元年。壬戌年，二年。癸亥年，三年。甲子年，四年，七月，皇帝駕崩。 煬帝，名諱廣，高祖第二個兒子，即位。乙丑年，大業元年。丙寅年，二年，三祖圓寂。丁卯年，三年。戊辰年。

【English Translation】 English version The eldest son. Emperor Xuan (Xuandi) abdicated the throne at Yepalace. The era name was changed to Daxing (大象). Daxing first year, Gengzi year, twelve years. In the second year, Emperor Xuan passed away. Buddhism and Taoism were restored. Grand Chancellor Yang Jian (楊堅) was appointed as the Prime Minister, and his peerage was advanced to King, possessing the Nine Bestowments (九钖). Xin Chou year, thirteen years, the first month of Dading (大定) first year, the era name was changed. In the second month, he abdicated the throne to the Sui Dynasty. The Later Zhou Dynasty had five rulers in total, lasting for twenty-six years. The throne was ceded to the Sui Dynasty. The Sui Dynasty, with its capital at Chang'an (長安). Emperor Wen of the Gaozu (高祖) Emperor, personal name Jian (堅), surname Yang (楊). In the second month of the first year of Dading, he received the abdication from Zhou, ascended the throne and established the era name Kaihuang (開皇). Kaihuang first year, Renyin year, fourteen years. In the first month, the emperor passed away. Second year. The Last Ruler, personal name Shubao (叔寶), the eldest son of Emperor Xuan. Ascended the throne, Gui Mao year, Zhizhi (至德) first year, three years. Jia Chen year, second year, four years. Yi Si year, third year, five years. Xiao Cong (蕭琮) of the Later Liang was established. Bing Wu year, fourth year, six years. The Later Liang changed the era name to Guangyun (廣運). Ding Wei year, Zhenming (禎明) first year, seven years. The Later Liang had three rulers in total, lasting for thirty-three years. In this year, the Sui Dynasty destroyed the Later Liang. Wu Shen year, second year, eight years. Ji You year, in the first month of the third year, Sui general Han Qin (韓擒) entered Jianye (建業), captured the Last Ruler, and the state was destroyed. Ninth year, the Chen Dynasty was pacified, and the world was unified. The Chen Dynasty had five rulers in total, lasting for thirty-three years, and was destroyed by the Sui Dynasty. Geng Xu year, tenth year. Xin Hai year, eleventh year. Ren Zi year, twelfth year, the Fourth Patriarch met the Third Patriarch. Gui Chou year, thirteenth year, the Second Patriarch passed away. Jia Yin year, fourteenth year. Yi Mao year, fifteenth year. Bing Chen year, sixteenth year. Ding Si year, seventeenth year, Zhi Zhe (智者) passed away. Wu Wu year, eighteenth year. Ji Wei year, nineteenth year. Geng Shen year, twentieth year. Xin You year, Renshou (仁壽) first year. Ren Xu year, second year. Gui Hai year, third year. Jia Zi year, fourth year, in the seventh month, the emperor passed away. Emperor Yang (煬帝), personal name Guang (廣), the second son of Gaozu, ascended the throne. Yi Chou year, Daye (大業) first year. Bing Yin year, second year, the Third Patriarch passed away. Ding Mao year, third year. Wu Chen year.

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四年 己巳 庚午　辛未　壬申　癸酉 五年　六年　七年　八年　九年 甲戌 乙亥　丙子 十年　十一年　十二年 丁丑 十三年　帝幸江都。遙尊為太上皇 恭帝 諱侑。煬帝之孫。元德太子昭之子。十一月唐公入京立帝。改元義寧 義寧元年 戊寅 二年二月煬帝崩。五月帝遜位於唐 右隋三主。合三十八年。禪于唐 達磨至中國。今取正宗記為定。蓋依梁僧寶唱續法記。昔那連耶舍。與萬天懿。譯七佛至二十八祖傳法事。梁簡文帝。因使臣劉懸運往北齊取其書詔寶唱編入續法記也

景德傳燈錄卷第一

七佛天竺祖師

七佛毗婆尸佛尸棄佛毗舍浮佛拘留孫佛拘那含牟尼佛迦葉佛釋迦牟尼佛

天竺一十五祖(內一祖旁出無錄)第一祖摩訶迦葉第二祖阿難(旁出末田底迦)第三祖商那和修第四祖優波鞠多第五祖提多迦第六祖彌遮迦第七祖婆須蜜第八祖佛陀難提第九祖伏馱蜜多第十祖脅尊者第十一祖富那夜奢第十二祖馬鳴大士第十三祖迦毗摩羅第十四祖龍樹大士

敘七佛

古佛應世。綿歷無窮。不可以周知而悉數也。故近譚賢劫有千如來。暨于釋迦。但紀七佛。案長阿含經云。七佛精進力。放光滅闇冥。各各坐諸樹。于中成正覺。又曼殊室利為七佛祖師。金華

【現代漢語翻譯】 現代漢語譯本：四年己巳、庚午、辛未、壬申、癸酉，五年、六年、七年、八年、九年甲戌、乙亥、丙子，十年、十一年、十二年丁丑，十三年，隋煬帝楊廣巡幸江都（今江蘇揚州）。遙尊隋煬帝為太上皇。

恭帝楊侑（諱侑），隋煬帝之孫，元德太子楊昭之子。義寧元年十一月，唐國公李淵攻入京城，擁立楊侑為帝，改年號為義寧。

義寧元年戊寅，義寧二年二月，隋煬帝崩逝。五月，恭帝楊侑禪位於唐。

隋朝歷經三位君主，共計三十八年，禪位於唐朝。達磨（Bodhidharma）到達中國。現在採用《正宗記》作為依據。大概是依據梁代僧人寶唱的《續法記》。過去那連耶舍（Nalinayasas）與萬天懿翻譯了從七佛到二十八祖的傳法事蹟。梁簡文帝因為使臣劉懸運往北齊取其書，詔令寶唱編入《續法記》。

《景德傳燈錄》卷第一

七佛天竺祖師

七佛：毗婆尸佛（Vipassi Buddha），尸棄佛（Sikhi Buddha），毗舍浮佛（Vessabhu Buddha），拘留孫佛（Kakusandha Buddha），拘那含牟尼佛（Konagamana Buddha），迦葉佛（Kassapa Buddha），釋迦牟尼佛（Sakyamuni Buddha）。

天竺一十五祖（其中一祖旁出，沒有記錄）：第一祖摩訶迦葉（Mahakasyapa），第二祖阿難（Ananda）（旁出末田底迦Madhyantika），第三祖商那和修（Sanavasa），第四祖優波鞠多（Upagupta），第五祖提多迦（Dhitika），第六祖彌遮迦（Micchaka），第七祖婆須蜜（Vasumitra），第八祖佛陀難提（Buddhanandi），第九祖伏馱蜜多（Buddhamitra），第十祖脅尊者（Parsva），第十一祖富那夜奢（Punyayasa），第十二祖馬鳴大士（Asvaghosa），第十三祖迦毗摩羅（Kapimala），第十四祖龍樹大士（Nagarjuna）。

敘述七佛

古佛應世，綿延經歷無窮的時間，不可能全部知曉而細數。所以近來談到賢劫有千位如來，到釋迦牟尼佛為止，只記載七佛。按照《長阿含經》所說，七佛具有精進的力量，放出光明滅除黑暗，各自坐在不同的樹下，在其中成就正覺。又說文殊室利菩薩（Manjusri）是七佛的祖師，在金華山。

【English Translation】 English version: Year four, Ji Si, Geng Wu, Xin Wei, Ren Shen, Gui You; year five; year six; year seven; year eight; year nine, Jia Xu, Yi Hai, Bing Zi; year ten; year eleven; year twelve, Ding Chou; year thirteen, Emperor Yang of Sui went on a tour to Jiangdu (present-day Yangzhou, Jiangsu). He remotely honored Emperor Yang as the Supreme Emperor.

Emperor Gong (諱侑, personal name You), grandson of Emperor Yang of Sui, son of Crown Prince Zhao. In the eleventh month of the first year of Yining, Li Yuan, Duke of Tang, entered the capital and established Emperor Gong, changing the era name to Yining.

First year of Yining, Wu Yin; second year of Yining, in the second month, Emperor Yang of Sui passed away. In the fifth month, Emperor Gong abdicated the throne to Tang.

The Sui dynasty lasted for three rulers, totaling thirty-eight years, and abdicated to the Tang dynasty. Bodhidharma arrived in China. Now, the 'Zhengzong Ji' (Record of the Orthodox Lineage) is taken as the basis. It is probably based on the 'Xu Fa Ji' (Continued Record of the Dharma) by the Liang dynasty monk Baochang. In the past, Nalinayasas and Wantianyi translated the transmission of Dharma from the Seven Buddhas to the Twenty-eighth Ancestor. Emperor Jianwen of Liang, because the envoy Liu Xuan transported the book to Northern Qi, ordered Baochang to compile it into the 'Continued Record of the Dharma'.

'Jingde Records of the Transmission of the Lamp', Volume 1

The Seven Buddhas and Indian Patriarchs

The Seven Buddhas: Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, Sakyamuni Buddha.

The Fifteen Indian Ancestors (one of whom is a side branch and not recorded): First Ancestor Mahakasyapa, Second Ancestor Ananda (side branch Madhyantika), Third Ancestor Sanavasa, Fourth Ancestor Upagupta, Fifth Ancestor Dhitika, Sixth Ancestor Micchaka, Seventh Ancestor Vasumitra, Eighth Ancestor Buddhanandi, Ninth Ancestor Buddhamitra, Tenth Ancestor Parsva, Eleventh Ancestor Punyayasa, Twelfth Ancestor Asvaghosa, Thirteenth Ancestor Kapimala, Fourteenth Ancestor Nagarjuna.

Narrative of the Seven Buddhas

The ancient Buddhas appeared in the world, spanning endless time, and it is impossible to know and enumerate them all. Therefore, recently it is said that there are a thousand Tathagatas in the Bhadrakalpa, up to Sakyamuni Buddha, but only the Seven Buddhas are recorded. According to the 'Dirgha Agama Sutra', the Seven Buddhas have the power of diligence, emit light to extinguish darkness, and each sits under different trees, in which they attain perfect enlightenment. It is also said that Manjusri Bodhisattva is the teacher of the Seven Buddhas, at Mount Jinhua.

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善慧大士。登松山頂行道。感七佛引前維摩接后。今之撰述。斷自七佛而下。

毗婆尸佛(過去莊嚴劫第九百九十八尊)偈曰。

身從無相中受生　　猶如幻出諸形象 　幻人心識本來無　　罪福皆空無所住

長阿含經云。人壽八萬歲時此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居槃頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千人。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。

尸棄佛(莊嚴劫第九百九十九尊)偈曰。

起諸善法本是幻　　造諸惡業亦是幻 　身如聚沫心如風　　幻出無根無實性

長阿含經云。人壽七萬歲時此佛出世。種剎利。姓拘利若。父明相。母光耀。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿毗浮。二名婆婆。侍者忍行。子無量。

毗舍浮佛(莊嚴劫第一千尊)偈曰。

假借四大以為身　　心本無生因境有 　前境若無心亦無　　罪福如幻起亦滅

長阿含經云。人壽六萬歲時此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅。子妙覺。

拘留孫佛(見在賢劫第一尊)偈曰。

見身無實

【現代漢語翻譯】 現代漢語譯本：善慧大士登上松山頂修行，感應到七佛在前方引導，維摩詰在後方接應。現在所撰寫的，就從七佛開始。

毗婆尸佛（Vipashyin Buddha，過去莊嚴劫第九百九十八尊）偈語說：

『身從無相中受生，猶如幻出諸形象，幻人心識本來無，罪福皆空無所住。』

《長阿含經》記載，人壽八萬歲時，此佛出世。種族為剎帝利（Kshatriya），姓拘利若（Kaundinya）。父親是槃頭（Bandhu），母親是槃頭婆提（Bandhumati）。居住在槃頭婆提城（Bandhumati）。在波波羅樹（Patala tree）下證悟。說法三次，度化三十四萬八千人。神通弟子二人，一名騫茶（Khandha），二名提舍（Tissa）。侍者是無憂（Asoka）。兒子是方膺（Samvatvarna）。

尸棄佛（Shikhin Buddha，莊嚴劫第九百九十九尊）偈語說：

『起諸善法本是幻，造諸惡業亦是幻，身如聚沫心如風，幻出無根無實性。』

《長阿含經》記載，人壽七萬歲時，此佛出世。種族為剎帝利（Kshatriya），姓拘利若（Kaundinya）。父親是明相（Arun），母親是光耀（Prabhavati）。居住在光相城（Arunavati）。在分陀利樹（Pundarika tree）下證悟。說法三次，度化二十五萬人。神通弟子二人，一名阿毗浮（Abhibhu），二名婆婆（Bhava）。侍者是忍行（Khemankara）。兒子是無量（Atula）。

毗舍浮佛（Vishvabhu Buddha，莊嚴劫第一千尊）偈語說：

『假借四大以為身，心本無生因境有，前境若無心亦無，罪福如幻起亦滅。』

《長阿含經》記載，人壽六萬歲時，此佛出世。種族為剎帝利（Kshatriya），姓拘利若（Kaundinya）。父親是善燈（Supratita），母親是稱戒（Yashovati）。居住在無喻城（Anupama）。在婆羅樹（Shala tree）下證悟。說法二次，度化一十三萬人。神通弟子二人，一名扶游（Samaka），二名郁多摩（Uttama）。侍者是寂滅（Arana）。兒子是妙覺（Suparikrama）。

拘留孫佛（Krakucchanda Buddha，見在賢劫第一尊）偈語說：

『見身無實』

【English Translation】 English version: The Bodhisattva Shanhui (Good Wisdom) ascended to the peak of Song Mountain to practice the Way, and felt the seven Buddhas leading in front and Vimalakirti receiving from behind. The present compilation begins with the seven Buddhas.

Vipashyin Buddha (the 998th Buddha of the past Adornment Kalpa) said in a verse:

'The body arises from the unmanifested, like illusions appearing in various forms. The illusory mind and consciousness are fundamentally nonexistent; merits and demerits are empty, with nothing to abide in.'

The Dirgha Agama Sutra says: When people lived for 80,000 years, this Buddha appeared in the world. His caste was Kshatriya, and his family name was Kaundinya. His father was Bandhu, and his mother was Bandhumati. He lived in the city of Bandhumati. He attained enlightenment under a Patala tree. He preached the Dharma three times, converting 348,000 people. He had two disciples with supernatural powers: one named Khandha and the other Tissa. His attendant was Asoka. His son was Samvatvarna.

Shikhin Buddha (the 999th Buddha of the Adornment Kalpa) said in a verse:

'The arising of all good dharmas is illusory; the creation of all evil karmas is also illusory. The body is like a mass of foam, and the mind is like the wind. Illusions arise without root or real nature.'

The Dirgha Agama Sutra says: When people lived for 70,000 years, this Buddha appeared in the world. His caste was Kshatriya, and his family name was Kaundinya. His father was Arun, and his mother was Prabhavati. He lived in the city of Arunavati. He attained enlightenment under a Pundarika tree. He preached the Dharma three times, converting 250,000 people. He had two disciples with supernatural powers: one named Abhibhu and the other Bhava. His attendant was Khemankara. His son was Atula.

Vishvabhu Buddha (the 1000th Buddha of the Adornment Kalpa) said in a verse:

'The body is formed by the temporary combination of the four great elements. The mind is originally unborn, arising due to external conditions. If the external conditions cease, the mind also ceases. Merits and demerits are like illusions, arising and ceasing.'

The Dirgha Agama Sutra says: When people lived for 60,000 years, this Buddha appeared in the world. His caste was Kshatriya, and his family name was Kaundinya. His father was Supratita, and his mother was Yashovati. He lived in the city of Anupama. He attained enlightenment under a Shala tree. He preached the Dharma two times, converting 130,000 people. He had two disciples with supernatural powers: one named Samaka and the other Uttama. His attendant was Arana. His son was Suparikrama.

Krakucchanda Buddha (the first Buddha of the present Bhadrakalpa) said in a verse:

'Seeing the body as unreal'

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是佛身　　了心如幻是佛幻 　了得身心本性空　　斯人與佛何殊別

長阿含經云。人壽四萬歲時此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝。

拘那含牟尼佛(賢劫第二尊)偈曰。

佛不見身知是佛　　若實有知別無佛 　智者能知罪性空　　坦然不怖于生死

長阿含經云。人壽三萬歲時此佛出世。種婆羅門姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和。子道師。

迦葉佛(賢劫第三尊)偈曰。

一切眾生性清凈　　從本無生無可滅 　即此身心是幻生　　幻化之中無罪福

長阿含經云。人壽二萬歲時此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅柰城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子集軍。

釋迦牟尼佛(賢劫第四尊)姓剎利。父凈飯天。母大清凈妙。位登補處生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾說補處行。亦於十方界中現身說法。普耀經云。佛初生剎利王家。放大智光明照十方世界。地涌金蓮華自然捧雙足。東

【現代漢語翻譯】 現代漢語譯本： 是佛身，了知心如幻即是佛的幻化。 若能了悟身心本性皆空，這樣的人與佛又有何區別呢？

《長阿含經》記載，當人類壽命為四萬歲時，此佛出世。種族為婆羅門（Brahman），姓迦葉（Kasyapa）。父親名為禮得（Lide），母親名為善枝（Shanzhi），居住在安和城（Anhe City）。在尸利沙樹（Sirisha tree）下入座。說法一次，度化四萬人。神通弟子兩位：薩尼（Sani）和毗樓（Pilou）。侍者名為善覺（Shanjue），兒子名為子上勝（Zishang Sheng）。

拘那含牟尼佛（Krakucchanda Buddha，賢劫第二尊）偈語說：

佛陀不見自身，知曉此身即是佛。如果執著于實有之知，那就與佛無別。智者能夠知曉罪性本空，坦然面對生死而不恐懼。

《長阿含經》記載，當人類壽命為三萬歲時，此佛出世。種族為婆羅門（Brahman），姓迦葉（Kasyapa）。父親名為大德（Dade），母親名為善勝（Shansheng），居住在清凈城（Qingjing City）。在烏暫婆羅門樹（Udumbara tree）下入座。說法一次，度化三萬人。神通弟子兩位：舒槃那（Shupanna）和郁多樓（Yutoulou）。侍者名為安和（Anhe），兒子名為道師（Daoshi）。

迦葉佛（Kasyapa Buddha，賢劫第三尊）偈語說：

一切眾生的本性都是清凈的，本來就沒有生，也無所謂滅。當下這個身心就是幻化而生，在幻化之中沒有罪與福。

《長阿含經》記載，當人類壽命為二萬歲時，此佛出世。種族為婆羅門（Brahman），姓迦葉（Kasyapa）。父親名為梵德（Fande），母親名為財主（Caizhu），居住在波羅柰城（Varanasi）。在尼拘律樹（Nyagrodha tree）下入座。說法一次，度化二萬人。神通弟子兩位：提舍（Tisha）和婆羅婆（Baluopo）。侍者名為善友（Shanyou），兒子名為集軍（Jijun）。

釋迦牟尼佛（Sakyamuni Buddha，賢劫第四尊）姓剎利（Kshatriya）。父親名為凈飯天（Suddhodana），母親名為大清凈妙（Mahamaya）。位登補處，生於兜率天（Tushita Heaven）上，名為勝善天人（Sveta Ketu），也名護明大士（Bodhisattva）。度化諸天眾，宣說補處之行。也在十方世界中顯現身形說法。《普耀經》記載，佛陀初生於剎利王家，放出大智慧光明照耀十方世界，大地涌出金蓮花自然捧起雙足。

【English Translation】 English version: 'It is the Buddha's body; understanding the mind as illusory is the Buddha's illusion.' 'If one understands that the nature of body and mind is fundamentally empty, what difference is there between such a person and the Buddha?'

The 'Dirgha Agama Sutra' states: 'When the human lifespan is forty thousand years, this Buddha appears in the world. His clan is Brahman (Brahman), his surname is Kasyapa (Kasyapa). His father is named Lide, his mother is named Shanzhi, and he resides in Anhe City. He sits under the Sirisha tree. In one Dharma assembly, he saves forty thousand people. He has two disciples with supernatural powers: Sani and Pilou. His attendant is named Shanjue, and his son is named Zishang Sheng.'

The verse of Krakucchanda Buddha (the second Buddha of the Bhadrakalpa):

'The Buddha does not see his own body, knowing that this body is the Buddha. If there is attachment to real knowledge, then there is no difference from the Buddha. The wise can know that the nature of sin is empty, and face birth and death without fear.'

The 'Dirgha Agama Sutra' states: 'When the human lifespan is thirty thousand years, this Buddha appears in the world. His clan is Brahman (Brahman), his surname is Kasyapa (Kasyapa). His father is named Dade, his mother is named Shansheng, and he resides in Qingjing City. He sits under the Udumbara tree. In one Dharma assembly, he saves thirty thousand people. He has two disciples with supernatural powers: Shupanna and Yutoulou. His attendant is named Anhe, and his son is named Daoshi.'

The verse of Kasyapa Buddha (the third Buddha of the Bhadrakalpa):

'The nature of all sentient beings is pure; from the beginning, there is no birth and no extinction. This very body and mind are illusory creations; within illusion, there is neither sin nor merit.'

The 'Dirgha Agama Sutra' states: 'When the human lifespan is twenty thousand years, this Buddha appears in the world. His clan is Brahman (Brahman), his surname is Kasyapa (Kasyapa). His father is named Fande, his mother is named Caizhu, and he resides in Varanasi. He sits under the Nyagrodha tree. In one Dharma assembly, he saves twenty thousand people. He has two disciples with supernatural powers: Tisha and Baluopo. His attendant is named Shanyou, and his son is named Jijun.'

Sakyamuni Buddha (the fourth Buddha of the Bhadrakalpa) belongs to the Kshatriya (Kshatriya) caste. His father is named Suddhodana, and his mother is named Mahamaya. He attained the position of successor and was born in Tushita Heaven, named Sveta Ketu, also known as Bodhisattva. He saves the heavenly beings and preaches the practice of succession. He also manifests his body in the ten directions to preach the Dharma. The 'Pu Yao Sutra' states: 'When the Buddha was first born into the Kshatriya royal family, he emitted great wisdom light, illuminating the ten directions of the world. Golden lotuses emerged from the earth, naturally supporting his feet.'

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西及南北各行於七步。分手指天地作師子吼聲。上下及四維無能尊我者。即周昭王二十四年甲寅歲四月八日也。至四十二年二月八日。年十九欲求出家。而自念言。當復何遇。即於四門遊觀見四等事。心有悲喜而作思惟。此老病死終可厭離。於是夜子時有一天人。名曰凈居。于窗牖中叉手白太子言。出家時至可去矣。太子聞已心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非非想定。知非亦舍。又至象頭山同諸外道。日食麻麥經於六年。故經云。以無心意無授行而悉摧伏諸外道。先歷試邪法示諸方便發諸異見令至菩提。故普集經云。菩薩於二月八日明星出時。成佛號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人轉四諦法輪而論道果。說法住世四十九年。后告弟子摩訶迦葉。吾以清凈法眼涅槃妙心實相無相微妙正法將付于汝。汝當護持。並敕阿難副貳傳化無令斷絕。而說偈言。

法本法無法　　無法法亦法 　今付無法時　　法法何曾法

爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣傳付于汝。轉授補處。至慈氏佛出世勿令朽壞。迦葉聞偈頭面禮足曰。善哉善哉。我當依敕。恭順佛故。爾時世尊至拘尸那

【現代漢語翻譯】 現代漢語譯本 （佛陀）出生時向東西南北各走了七步，分開手指指向天地，發出如雄獅般的吼聲，說道：『天上地下，沒有誰比我更尊貴。』 這就是周昭王二十四年甲寅年四月八日。 到四十二年二月八日，（佛陀）十九歲，想要出家，心中思念：『我應當遇到什麼呢？』 於是到四門遊覽觀看，見到了老、病、死等事，心中感到悲傷和喜悅，並思考：『這衰老、疾病、死亡終究是令人厭惡和應該遠離的。』 於是夜裡子時，有一天人，名叫凈居（凈居天人），在窗戶邊合掌對太子說：『出家的時機到了，可以離開了。』 太子聽後心中歡喜，就翻越城墻而去，到檀特山中修行。開始在阿藍迦藍（Ārāḍa Kālāma）處，三年學習不用處定（境界），知道不對就捨棄了。又到郁頭藍弗（Udraka Rāmaputra）處，三年學習非想非非想定（境界），知道不對也捨棄了。又到象頭山與各位外道一起，每天只吃麻麥，經過了六年。所以經中說，（佛陀）以無心、無意、無授行而全部摧伏了各位外道，先經歷各種邪法，展示各種方便，啓發各種不同的見解，使他們達到菩提。 所以《普集經》中說，菩薩在二月八日明星出現時，成佛，號為天人師。當時年齡三十歲。就是穆王三年癸未年。之後在鹿野苑中，為憍陳如（Kauṇḍinya）等五人轉四諦法輪，闡述道果。說法住世四十九年。後來告訴弟子摩訶迦葉（Mahākāśyapa）：『我將清凈法眼、涅槃妙心、實相無相的微妙正法交付給你，你應當護持，並命令阿難（Ānanda）輔助你傳化，不要使它斷絕。』 並說了偈語： 『法本法無法，無法法亦法，今付無法時，法法何曾法。』 當時世尊說完這偈語后，又告訴迦葉：『我將金縷僧伽梨衣（kaṣāya）傳付給你，轉授給補處菩薩，到慈氏佛（Maitreya）出世時，不要讓它朽壞。』 迦葉聽了偈語，頭面禮足說道：『善哉善哉，我當遵照您的教敕，恭敬順從佛的旨意。』 當時世尊到達拘尸那伽（Kuśinagara）。

【English Translation】 English version At birth, (the Buddha) walked seven steps each towards the east, west, south, and north. He pointed his fingers to the heavens and the earth, and roared like a lion, saying, 'Above and below the heavens, there is no one more honorable than me.' This was on the eighth day of the fourth month of the Jia-yin year, the twenty-fourth year of the reign of King Zhao of the Zhou Dynasty. On the eighth day of the second month of his forty-second year, (the Buddha) was nineteen years old and desired to renounce the world. He thought to himself, 'What should I encounter?' So he traveled and observed the four gates, seeing the events of old age, sickness, and death. His heart felt sorrow and joy, and he contemplated, 'This aging, sickness, and death are ultimately detestable and should be abandoned.' Then, at midnight, a deva (celestial being) named Jingju (Pure Abode), with his palms together, said to the prince from the window, 'The time for renunciation has come; you may leave.' The prince heard this and was delighted. He crossed the city walls and went to Mount Dandaka to practice the Way. He first went to Ārāḍa Kālāma's place, where he studied the 'state of no-thingness' for three years. Knowing it was not right, he abandoned it. He then went to Udraka Rāmaputra's place, where he studied the 'state of neither perception nor non-perception' for three years. Knowing it was not right, he abandoned it as well. He then went to Elephant Head Mountain and joined various heretics, eating only sesame and wheat for six years. Therefore, the sutra says that (the Buddha) subdued all the heretics with no mind, no intention, and no giving of practice. He first experienced various heretical practices, demonstrated various skillful means, and inspired various different views, leading them to Bodhi. Therefore, the Universal Gathering Sutra says that the Bodhisattva attained Buddhahood on the eighth day of the second month when the morning star appeared, and was called the Teacher of Gods and Humans. At that time, he was thirty years old. This was the Gui-wei year, the third year of the reign of King Mu. Afterwards, in the Deer Park, he turned the Wheel of the Dharma of the Four Noble Truths for Kauṇḍinya and the other five, expounding the fruits of the Way. He taught the Dharma and lived in the world for forty-nine years. Later, he told his disciple Mahākāśyapa, 'I entrust to you the pure Dharma-eye, the wonderful mind of Nirvana, the subtle and correct Dharma of true reality without characteristics. You should protect and uphold it, and command Ānanda to assist you in transmitting and transforming it, so that it will not be cut off.' And he spoke this verse: 'Dharma is fundamentally no-dharma, No-dharma is also Dharma; Now I entrust the no-dharma, What Dharma has ever been Dharma?' At that time, after the World-Honored One spoke this verse, he again told Kāśyapa, 'I will entrust to you the golden-threaded kaṣāya robe, to be passed on to the Bodhisattva who will succeed me, so that it will not decay until Maitreya Buddha appears in the world.' Kāśyapa heard the verse, bowed his head to the ground, and said, 'Excellent, excellent! I will follow your instructions and respectfully obey the Buddha's will.' At that time, the World-Honored One arrived at Kuśinagara.

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城。告諸大眾。吾今背痛欲入涅槃。即往熙連河側娑羅雙樹下。右脅累足泊然宴寂。復從棺起為母說法。特示雙足化婆耆。並說無常偈曰。

諸行無常　　是生滅法　　生滅滅已 　寂滅為樂

時諸弟子即以香薪競茶毗之。燼後金棺如故。爾時大眾即于佛前以偈贊曰。

凡俗諸猛熾　　何能致火爇 　請尊三昧火　　阇維金色身

爾時金棺從坐而舉高七多羅樹。往反空中化火三昧須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲二月十五日也。自世尊滅后一千一十七年教至中夏。即後漢永平十年戊辰歲也。

第一祖摩訶迦葉。摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性使其柔伏。付法傳云。嘗于久遠劫中毗婆尸佛入涅槃后。四眾起塔。塔中像面上金色有少缺壞。時有貧女將金珠往金師所請飾佛面。既而因共發願。愿我二人為無姻夫妻。由是因緣九十一劫身皆金色。後生梵天。天壽盡生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家冀度諸有。佛言。善來比丘。鬚髮自除袈裟著體。常于眾中稱歎第一。復言。吾以清凈法眼將付于汝。汝可流佈無令斷絕。涅槃經云。爾時世尊欲涅槃時。迦葉不在眾會。佛告諸大弟子。迦葉來時可

令宣揚正法眼藏。爾時迦葉在耆阇堀山賓缽羅窟。睹勝光明即入三昧。以凈天眼觀見世尊。于熙連河側入般涅槃。乃告其徒曰。如來涅槃也。何其駛哉。即至雙樹間悲戀號泣。佛于金棺內現雙足。爾時迦葉告諸比丘。佛已茶毗。金剛舍利非我等事。我等宜當結集法眼無令斷絕。乃說偈曰。

如來弟子　　且莫涅槃　　得神通者 　當赴結集

於是得神通者。悉集王舍耆阇堀山賓缽羅窟。時阿難為漏未盡不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘多聞總持有大智慧。常隨如來梵行清凈。所聞佛法如水傳器無有遺余。佛所讚歎聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心。而宣偈言。

比丘諸眷屬　　離佛不莊嚴 　猶如虛空中　　眾星之無月

說是偈已。禮眾僧足升法坐而說是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法付囑于汝。汝善守護。聽吾偈言。

法法本來法　　無法無非法 　何於一法中　　有法有不法

說偈已。乃持僧伽梨衣入雞足山。俟慈氏下生。即周孝王五年丙辰歲也(五

【現代漢語翻譯】 現代漢語譯本： 現在開始宣揚正法眼藏（Dharma Eye Treasury，指佛法的精髓）。當時，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）在耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）的賓缽羅窟（Pippala Cave）中，看到殊勝的光明，便進入三昧（Samādhi，禪定）。他以清凈的天眼觀察到世尊（Śākyamuni，釋迦牟尼佛）在熙連河（Hiraṇyavatī River）邊入般涅槃（Parinirvana，完全的涅槃，指佛陀的逝世）。於是告訴他的弟子們說：『如來（Tathāgata，佛陀的稱號之一）涅槃了！多麼迅速啊！』隨即趕到雙樹（Twin Sala Trees）之間，悲傷地哭泣。佛陀在金棺內顯現雙足。當時，迦葉告訴眾比丘（Bhikkhu，佛教僧侶）說：『佛陀已經荼毗（cremation，火葬）了，金剛舍利（vajra relics，佛陀火化后的堅固遺骨）不是我們現在應該關注的事情。我們應該結集法眼，不要讓它斷絕。』於是說了這首偈（Gāthā，詩偈）： 『如來弟子，且莫涅槃，得神通者，當赴結集。』 於是，得到神通（Abhijñā，超自然能力）的比丘們，都聚集在王舍城（Rājagṛha）的耆阇崛山賓缽羅窟。當時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）因為煩惱未盡，無法進入集會。後來證得阿羅漢果（Arhat，已斷絕所有煩惱，達到涅槃境界的修行者），因此得以進入。迦葉於是對大眾說：『這位阿難比丘，博聞強記，總持一切，具有大智慧。他常隨如來清凈修行，所聽聞的佛法，就像水倒入容器一樣，沒有遺漏。佛陀讚歎他聰敏第一。應該請他來結集修多羅藏（Sūtra Piṭaka，經藏）。』大眾默然同意。迦葉告訴阿難說：『你現在應該宣揚法眼。』阿難聽了這話，深信不疑，觀察大眾的心意，而宣說了這首偈： 『比丘諸眷屬，離佛不莊嚴，猶如虛空中，眾星之無月。』 說了這首偈后，他禮拜眾僧的腳，登上法座，然後說道：『如是我聞，一時佛在某處，說了某經教。』乃至人天等都作禮奉行。當時，迦葉問眾比丘：『阿難所說，沒有錯謬嗎？』大家都說：『和世尊所說的沒有差別。』迦葉於是告訴阿難說：『我今年不久留於世間了，現在將正法付囑給你，你好好守護。聽我的偈：』 『法法本來法，無法無非法，何於一法中，有法有不法。』 說了這首偈后，他拿著僧伽梨衣（Saṃghāṭī，僧侶所穿的大衣）進入雞足山（Kukkutapada Giri），等待慈氏（Maitreya，彌勒菩薩）下生。那時是周孝王五年丙辰年（根據記載）。

【English Translation】 English version: Now, let us proclaim the Dharma Eye Treasury (Dharma Eye Treasury, referring to the essence of the Buddha's teachings). At that time, Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) was in the Pippala Cave on Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, also known as Vulture Peak Mountain). Seeing the auspicious light, he entered Samādhi (Samādhi, meditative absorption). With his pure divine eye, he observed that the World Honored One (Śākyamuni, the Buddha) had entered Parinirvana (Parinirvana, complete Nirvana, referring to the Buddha's passing away) by the Hiraṇyavatī River (Hiraṇyavatī River). He then told his disciples, 'The Tathāgata (Tathāgata, one of the titles of the Buddha) has entered Nirvana! How swift!' Immediately, he went to the Twin Sala Trees (Twin Sala Trees), weeping with sorrow. The Buddha manifested his two feet from within the golden coffin. At that time, Kāśyapa told the Bhikkhus (Bhikkhu, Buddhist monks), 'The Buddha has already been cremated (cremation, cremation), and the vajra relics (vajra relics, the solid remains after the Buddha's cremation) are not our concern now. We should compile the Dharma Eye and not let it be cut off.' Then he spoke this Gāthā (Gāthā, verse): 'Disciples of the Tathāgata, do not enter Nirvana yet; those who have attained supernatural powers should attend the assembly.' Thereupon, the Bhikkhus who had attained Abhijñā (Abhijñā, supernatural powers) all gathered at the Pippala Cave on Gṛdhrakūṭa Mountain in Rājagṛha (Rājagṛha). At that time, Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his exceptional memory) was unable to enter the assembly because his defilements were not yet exhausted. Later, he attained the Arhat fruit (Arhat, a practitioner who has eradicated all defilements and attained Nirvana), and thus was able to enter. Kāśyapa then said to the assembly, 'This Bhikkhu Ānanda is learned and holds everything in his memory, possessing great wisdom. He always follows the Tathāgata in pure practice. The Dharma he has heard is like water poured into a vessel, with nothing left out. The Buddha praised him as the foremost in intelligence. We should invite him to compile the Sūtra Piṭaka (Sūtra Piṭaka, the collection of discourses).' The assembly silently agreed. Kāśyapa said to Ānanda, 'You should now proclaim the Dharma Eye.' Ānanda, hearing these words, believed and accepted them. Observing the minds of the assembly, he proclaimed this verse: 'Monks and their retinues, without the Buddha, are not adorned, like stars in the empty sky without the moon.' After speaking this verse, he bowed to the feet of the assembly, ascended the Dharma seat, and then said, 'Thus have I heard, at one time the Buddha was in such and such a place, speaking such and such a teaching.' Even the humans and gods made obeisance and practiced accordingly. At that time, Kāśyapa asked the Bhikkhus, 'Are Ānanda's words without error?' Everyone said, 'They are no different from what the World Honored One said.' Kāśyapa then told Ānanda, 'I will not remain in the world for long this year. Now I entrust the Dharma to you, protect it well. Listen to my verse:' 'The Dharma is inherently Dharma, there is no non-Dharma, how can there be Dharma and non-Dharma in one Dharma?' After speaking this verse, he took his Saṃghāṭī robe (Saṃghāṭī, the outer robe worn by monks) and entered Kukkutapada Giri (Kukkutapada Giri), waiting for Maitreya (Maitreya, the future Buddha) to descend. That was the year Bingchen, the fifth year of King Xiao of the Zhou Dynasty (according to records).

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年當作四年自此至第十三祖迦毗摩羅年數錯誤今皆依史記年表中六甲改正)。

第二祖阿難。王舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生因為之名。多聞博達智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏如水傳器。佛乃命為侍者。后阿阇世王白言。仁者。如來迦葉尊勝二師皆已涅槃。而我多故悉不能睹。仁者。般涅槃時愿垂告別。阿難許之。后自念言。我身危脆猶如聚沫。況復衰老豈堪長久。又念。阿阇世王與吾有約。乃詣王宮告之曰。吾欲入涅槃來辭耳。門者曰。王寢不可以聞。阿難曰。俟王覺時當爲我說。時阿阇世王夢中見一寶蓋。七寶嚴飾千萬億眾圍繞瞻仰。俄而風雨暴至吹折其柄。珍寶瓔珞悉墜于地。心甚驚異。既寤。門者具白上事王聞語已。失聲號慟哀感天地。即至毗舍離城。見阿難在常河中流跏趺而坐。王乃作禮而說偈言。

稽首三界尊　　棄我而至此 　暫憑悲願力　　且莫般涅槃

時毗舍離王亦在河側。復說偈言。

尊者一何速　　而歸寂滅場 　愿住須臾間　　而受于供養

爾時阿難見二國王咸來勸請。乃說偈言。

二王善嚴住　　勿為苦悲戀 　涅槃當我凈(舊本作靜此依寶林

【現代漢語翻譯】 現代漢語譯本：(舊時將)年數當作四年，從這裡到第十三祖迦毗摩羅（Kapimala）的年數有錯誤，現在都按照史記年表中的六甲進行改正。

第二祖阿難（Ānanda）。是王舍城人。姓剎利帝。父親是斛飯王。實際上是佛的堂弟。梵語阿難陀（Ānanda），這裡翻譯為慶喜，也翻譯為歡喜。如來成道之夜出生，因此取了這個名字。他博聞強記，智慧沒有阻礙。世尊認為他是總持第一。曾經讚歎他，加上前世有很大的功德，受持法藏就像用水傳遞器物一樣。佛於是命令他作為侍者。後來阿阇世王（Ajātaśatru）稟告說：『仁者，如來（Tathāgata）、迦葉（Kāśyapa）、尊勝二位老師都已經涅槃，而我因為事務繁多，都不能親眼見到。仁者，在您般涅槃的時候，希望您能告訴我一聲。』阿難答應了他。後來自己想到：『我的身體脆弱，就像聚集的泡沫一樣。何況已經衰老，怎麼能長久呢？』又想到阿阇世王和我有約定，於是前往王宮告訴他說：『我將要入涅槃，前來告辭。』守門人說：『大王正在睡覺，不能稟報。』阿難說：『等大王醒來的時候，你應當為我說。』當時阿阇世王在夢中見到一個寶蓋，用七寶裝飾，千萬億人圍繞瞻仰。忽然風雨大作，吹斷了寶蓋的柄，珍寶瓔珞都掉落在地上。心中非常驚異。醒來后，守門人詳細稟告了這件事，阿阇世王聽了之後，失聲痛哭，哀傷之情感動了天地。立即前往毗舍離城，見到阿難在常河中流跏趺而坐。阿阇世王於是行禮並說了偈語：

『稽首三界尊，棄我而至此，暫憑悲願力，且莫般涅槃。』

當時毗舍離王也在河邊，也說了偈語：

『尊者一何速，而歸寂滅場，愿住須臾間，而受于供養。』

這時阿難見到兩位國王都來勸請，於是說了偈語：

『二王善嚴住，勿為苦悲戀，涅槃當我凈(舊本作靜此依寶林

【English Translation】 English version: (In the past,) the years were counted as four years each. From here to the thirteenth ancestor, Kapimala, the number of years was incorrect. Now, they are all corrected according to the sexagenary cycle in the Historical Records' Chronological Table.

The Second Ancestor was Ānanda. He was from the city of Rājagṛha. His family name was Kshatriya. His father was King Hūka-bhikṣu. He was actually the Buddha's cousin. In Sanskrit, Ānanda means 'Joyful' or 'Delighted'. He was born on the night the Tathāgata attained enlightenment, hence the name. He was learned, knowledgeable, and his wisdom was unobstructed. The World-Honored One considered him the foremost in upholding the Dharma. He often praised him, and in addition, he had great merit from past lives. He received and held the Dharma treasury like water being poured from one vessel to another. The Buddha then appointed him as his attendant. Later, King Ajātaśatru reported, 'O Benevolent One, the Tathāgata, Kāśyapa, and the two venerable teachers have already entered Nirvana, and I, due to my many affairs, was unable to witness them. O Benevolent One, when you enter Parinirvana, I hope you will inform me beforehand.' Ānanda agreed. Later, he thought to himself, 'My body is fragile, like a collection of foam. Moreover, I am already old, how can I last long?' He also remembered the agreement he had with King Ajātaśatru, so he went to the palace and told him, 'I am about to enter Nirvana, and I have come to bid you farewell.' The gatekeeper said, 'The King is sleeping and cannot be disturbed.' Ānanda said, 'When the King wakes up, you should tell him for me.' At that time, King Ajātaśatru dreamed of a jeweled canopy, adorned with seven treasures, surrounded and revered by countless beings. Suddenly, a violent wind and rain came, breaking the canopy's handle, and the precious jewels and necklaces all fell to the ground. He was greatly astonished. After waking up, the gatekeeper reported the matter in detail. Upon hearing this, King Ajātaśatru burst into tears, his sorrow moving heaven and earth. He immediately went to the city of Vaiśālī and saw Ānanda sitting in the lotus position in the middle of the Ganges River. King Ajātaśatru then paid his respects and recited a verse:

'I bow to the Honored One of the Three Realms, who abandons me to come here. Temporarily rely on the power of compassion and vows, and do not enter Parinirvana yet.'

At that time, the King of Vaiśālī was also on the riverbank, and he also recited a verse:

'Venerable One, why so fast, to return to the field of stillness and extinction? I wish you would stay for a moment and receive offerings.'

At this time, Ānanda saw that both kings had come to urge him to stay, so he recited a verse:

'Both kings, well and solemnly abide, do not be bitter and sorrowful. Nirvana, when I am pure (the old version says 'still', this is according to Baolin

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傳正宗記易此一字) 　而無諸有故

阿難復念。我若偏向一國而般涅槃。諸國爭競。無有是處。應以平等度諸有情。遂于常河中流將入寂滅。是時山河大地六種震動。雪山中有五百仙人。睹茲瑞應飛空而至。禮阿難足胡跪白言。我于長老當證佛法。愿垂大慈度脫我等。阿難默然受請。即變殑伽河悉為金地。為其仙眾說諸大法。阿難復念。先所度脫弟子應當來集。須臾五百羅漢從空而下。為諸仙人出家受具。其仙眾中有二羅漢。一名商那和修。二名末田底迦。阿難知是法器。乃告之曰。昔如來以大法眼付大迦葉。迦葉入定而付於我。我今將滅。用傳於汝汝受吾教。當聽偈言。

本來付有法　　付了言無法 　各各須自悟　　悟了無無法

阿難付法眼藏竟。踴身虛空作十八變。入風奮迅三昧分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離(舊本作毗舍離龍王今依寶林傳正宗記除龍字)王。一分奉阿阇世王。各造寶塔而供養之。乃厲王十二年癸巳歲也(當作十年)。

第三祖商那和修者(正宗記云。梵語商諾迦此云自然服。以生時身自有衣也。洪覺范志林雲。謂僧伽梨衣與云巖同也。而傳燈曰自然服。即西域九枝秀草名未詳)摩突羅國人也。亦名舍那婆斯姓毗舍多。父林勝。母憍奢耶

【現代漢語翻譯】 現代漢語譯本： （傳正宗記：就『此一字』而言） 因為沒有諸有（一切存在）的緣故。

阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）又想：『我如果偏向一個國家而入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的完全解脫），那麼各國之間就會發生爭鬥，這是不應該發生的。我應該平等地度化一切有情眾生。』於是他在恒河（Ganga River）的中心入寂滅（Nirvana，佛教術語，指熄滅煩惱，達到解脫的境界）。當時，山河大地發生了六種震動。雪山（Himalayas）中有五百仙人，看到這種祥瑞的景象，便飛到空中，禮拜阿難的腳，胡跪著說：『我們要在長老這裡證得佛法，希望您能大發慈悲，度脫我們。』阿難默默地接受了他們的請求，隨即把殑伽河（Ganga River）全部變成金地，為這些仙人宣說各種大法。阿難又想：『先前我所度化的弟子們應該會來聚集。』一會兒，五百羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）從空中降下，為這些仙人剃度出家，授具足戒（full monastic vows）。這些仙人中有兩位羅漢，一位名叫商那和修（Śāṇavāsa），一位名叫末田底迦（Madhyāntika）。阿難知道他們是堪當重任的法器，於是告訴他們說：『過去如來（Tathagata，佛的稱號之一）將大法眼（Dharma Eye）傳付給大迦葉（Mahākāśyapa），迦葉入定后又傳付給我。我現在將要入滅，用它來傳付給你們。你們接受我的教誨，仔細聽我的偈語：』

『本來付有法，付了言無法，各各須自悟，悟了無無法。』

阿難傳付法眼藏（Dharma Eye Treasury）完畢，踴身到虛空中，示現十八種變化，進入風奮迅三昧（wind-swift samadhi），分身成四份。一份供奉給忉利天（Trayastrimsa Heaven），一份供奉給娑竭羅龍宮（Sāgara Dragon Palace），一份供奉給毗舍離（Vaishali）王（舊本寫作毗舍離龍王，現在根據《寶林傳正宗記》刪去『龍』字），一份供奉給阿阇世（Ajatasatru）王，各自建造寶塔來供養。當時是厲王（King Li）十二年癸巳歲（應該寫作十年）。

第三祖商那和修（Śāṇavāsa）（《正宗記》記載：梵語Śāṇavāsa，翻譯成漢語是『自然服』，因為他出生時身上就自帶衣服。《洪覺范志林》記載：指的是僧伽梨衣（Samghati），和云巖（Yunyan）一樣。《傳燈錄》記載是自然服，也就是西域九枝秀草的名字，具體情況不詳）是摩突羅國（Mathura）人。也叫舍那婆斯（Śāṇavāsa），姓毗舍多（Vishata）。父親是林勝（Linsheng），母親是憍奢耶（Kausaya）。

【English Translation】 English version: (Regarding 'this one word' from the Record of Transmitting the Orthodox Lineage) Because there are no 'all existences'.

Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) then thought: 'If I were to enter Parinirvana (a Buddhist term referring to the complete liberation of a Buddha or Arhat) leaning towards one country, there would be strife among the countries, which should not happen. I should equally liberate all sentient beings.' So, in the middle of the Ganga River, he entered Nirvana (a Buddhist term referring to the extinguishing of afflictions and the attainment of liberation). At that time, the mountains, rivers, and earth experienced six kinds of tremors. In the Himalayas, there were five hundred immortals who, seeing this auspicious sign, flew into the sky, prostrated themselves at Ananda's feet, knelt on one knee, and said: 'We wish to attain the Buddha-dharma from the Elder. May you have great compassion and liberate us.' Ananda silently accepted their request and immediately transformed the entire Ganga River into golden land, expounding various great Dharmas for these immortals. Ananda then thought: 'The disciples I previously liberated should come and gather.' In a short while, five hundred Arhats (Buddhist term referring to a saint who has exhausted afflictions and attained liberation) descended from the sky, tonsured these immortals, and gave them the full monastic vows. Among these immortals were two Arhats, one named Śāṇavāsa, and the other named Madhyāntika. Ananda, knowing that they were vessels capable of bearing great responsibility, told them: 'In the past, the Tathagata (one of the titles of the Buddha) entrusted the Dharma Eye to Mahākāśyapa, who, after entering samadhi, entrusted it to me. Now that I am about to enter extinction, I will use it to entrust it to you. Accept my teachings and listen carefully to my verse:'

'Originally, there was a Dharma to be entrusted, but after entrusting, it is said there is no Dharma. Each must awaken on their own; once awakened, there is no non-Dharma.'

After Ananda finished transmitting the Dharma Eye Treasury, he leaped into the sky, manifested eighteen transformations, entered the wind-swift samadhi, and divided his body into four parts. One part was offered to the Trayastrimsa Heaven, one part was offered to the Sāgara Dragon Palace, one part was offered to King of Vaishali (the old version wrote King of Vaishali Dragon, now according to the Record of Transmitting the Orthodox Lineage of Baolin, the word 'Dragon' is removed), and one part was offered to King Ajatasatru, each building a pagoda to make offerings. At that time, it was the year Gui Si, the twelfth year of King Li's reign (should be written as the tenth year).

The Third Ancestor, Śāṇavāsa (the Record of the Orthodox Lineage states: Śāṇavāsa in Sanskrit, translated into Chinese as 'naturally clothed,' because he was born with clothes on his body. The Zhilin of Hong Jue Fan states: It refers to the Samghati, the same as Yunyan. The Transmission of the Lamp records it as natural clothing, which is the name of a nine-branched beautiful grass from the Western Regions, the details of which are unknown) was a native of Mathura. He was also called Śāṇavāsa, and his surname was Vishata. His father was Linsheng, and his mother was Kausaya.

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。在胎六年而生。梵云商諾迦。此云自然服。即西域九枝秀草名也。若羅漢聖人降生則此草生於凈潔之地。和修生時瑞草斯應。昔如來行化至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度后一百年。有比丘商那和修。於此地轉妙法輪。后百歲果誕。和修出家證道。受慶喜尊者法眼。化導有情及止此林。降二火龍歸順佛教。龍因施其地以建梵宮。尊者化緣既久思付正法。尋于吒利國得優波鞠多以為給侍。因問鞠多曰。汝年幾耶。答曰。我年十七。師曰。汝身十七性十七耶。答曰。師發已白。為發白耶。心白耶。師曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。和修知是法器。后三載遂為落髮受具。乃告曰昔如來以無上法眼藏付囑迦葉。展轉相授而至於我。我今付汝勿令斷絕。汝受吾教。聽吾偈言。

非法亦非心(舊本作非法亦非法今依寶林傳正宗記改作非法亦非心也) 　無心亦無法　　說是心法時 　是法非心法

說偈已。即隱於罽賓國南象白山中。後於三昧中見弟子鞠多。有五百徒眾常多懈慢。尊者乃往彼。現龍奮迅三昧以調伏之。而說偈曰。

通達非彼此　　至聖無長短 　汝除輕慢意　　疾得阿羅漢

五百比丘聞偈已。依教奉行皆獲無漏。尊者乃作十八

【現代漢語翻譯】 現代漢語譯本：他在母胎中待了六年才出生。梵語稱他為商諾迦（Śāṇakavāsa），意為『自然服』，指的是西域一種名為九枝秀的草。如果羅漢聖人降生，這種草就會生長在乾淨的地方。和修（Śāṇakavāsa）出生時，這種瑞草也應時而生。過去，如來佛在摩突羅國（Mathura）弘法時，看到一片青林枝繁葉茂，告訴阿難（Ānanda）說：『這片林地名為優留茶（Uruvela）。我涅槃后一百年，會有比丘商那和修（Śāṇakavāsa）在此地轉妙法輪。』一百年後，果然誕生了商那和修（Śāṇakavāsa）。和修（Śāṇakavāsa）出家證道，接受了慶喜尊者（Ānanda）的法眼，教化有情眾生並居住在這片林中，降伏了兩條火龍，使它們歸順佛教。龍因此獻出土地以建造梵宮。尊者教化因緣已久，想要付囑正法，於是在吒利國（Tāli）找到了優波鞠多（Upagupta）作為侍者。於是問鞠多（Upagupta）說：『你今年幾歲？』回答說：『我今年十七歲。』師父說：『是你的身體十七歲，還是你的自性十七歲？』回答說：『師父的頭髮已經白了，是因為頭髮白了，還是心白了？』師父說：『我只是頭髮白了，不是心白。』鞠多（Upagupta）說：『我的身體十七歲，不是自性十七歲。』和修（Śāṇakavāsa）知道他是法器，三年後就為他剃度受具足戒，然後告訴他說：『過去如來佛將無上法眼藏付囑給迦葉（Kāśyapa），輾轉相授傳到我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：』 『非法亦非心（舊本作非法亦非法今依寶林傳正宗記改作非法亦非心也） 無心亦無法 說是心法時 是法非心法』 說完偈語后，就隱居在罽賓國（Kashmir）南部的象白山中。後來在三昧中看到弟子鞠多（Upagupta）有五百個徒眾，常常懈怠輕慢。尊者於是前往那裡，示現龍奮迅三昧來調伏他們，並說了偈語： 『通達非彼此 至聖無長短 汝除輕慢意 疾得阿羅漢』 五百個比丘聽了偈語后，依教奉行，都獲得了無漏。尊者於是作了十八

【English Translation】 English version: He was born after being in the womb for six years. In Sanskrit, he is called Śāṇakavāsa (商諾迦), which means 'natural clothing,' referring to a type of grass called Nine-Branched Splendor found in the Western Regions. If an Arhat or sage is born, this grass will grow in a clean place. When Śāṇakavāsa (和修) was born, this auspicious grass appeared accordingly. In the past, when the Tathagata (如來) was propagating the Dharma in the country of Mathura (摩突羅), he saw a lush green forest and told Ānanda (阿難): 'This forest is called Uruvela (優留茶). One hundred years after my Parinirvana (涅槃), there will be a Bhikkhu (比丘) named Śāṇakavāsa (商那和修) who will turn the wonderful Dharma wheel in this place.' One hundred years later, Śāṇakavāsa (商那和修) was indeed born. Śāṇakavāsa (和修) renounced the world, attained enlightenment, received the Dharma-eye from Venerable Ānanda (慶喜尊者), taught sentient beings, and resided in this forest, subduing two fire dragons and converting them to Buddhism. The dragons then offered the land to build a Brahma palace. After a long time of teaching, the Venerable One wanted to entrust the true Dharma, so he found Upagupta (優波鞠多) in the country of Tāli (吒利) to be his attendant. He then asked Upagupta (鞠多): 'How old are you this year?' He replied: 'I am seventeen years old this year.' The master said: 'Is it your body that is seventeen years old, or your nature that is seventeen years old?' He replied: 'The master's hair is already white, is it because the hair is white, or the mind is white?' The master said: 'Only my hair is white, not my mind.' Upagupta (鞠多) said: 'My body is seventeen years old, not my nature.' Śāṇakavāsa (和修) knew that he was a vessel of Dharma, so three years later, he shaved his head and received the full precepts, and then told him: 'In the past, the Tathagata (如來) entrusted the unsurpassed Dharma-eye treasury to Kāśyapa (迦葉), which was passed down to me. Now I pass it on to you, do not let it be cut off. Accept my teachings, listen to my verse:' 'Neither non-Dharma nor mind (The old version says 'neither non-Dharma nor non-Dharma,' now corrected to 'neither non-Dharma nor mind' according to the Baolin Zhuan and Zongji) No mind, no Dharma either When speaking of mind and Dharma This Dharma is not mind-Dharma' After reciting the verse, he went into seclusion in the Elephant White Mountain south of Kashmir (罽賓國). Later, in Samadhi (三昧), he saw that his disciple Upagupta (鞠多) had five hundred followers who were often lazy and disrespectful. The Venerable One then went there, manifested the Dragon's Vigorous Samadhi to subdue them, and spoke the verse: 'Penetrating, not this or that The most holy has no long or short Remove your disrespectful mind Quickly attain Arhatship' After the five hundred Bhikkhus (比丘) heard the verse, they practiced according to the teachings and all attained non-outflow. The Venerable One then composed eighteen

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變火光三昧用焚其身。鞠多收舍利葬于梵迦羅山。五百比丘人持一幡。迎導至彼建塔供養。乃宣王二十三年乙未歲也(當作二十二年)。

第四祖優波鞠多者。吒利國人也。亦名優波崛多。又名鄔波鞠多。姓首陀。父善意。十七出家。二十證果。隨方行化至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖遂竭其魔力以害正法。尊者即入三昧觀其所由。波旬復伺便。密持瓔珞縻之於頸。及尊者出定。乃取人狗蛇三尸化為華鬘。軟言慰諭波旬曰。汝與我瓔珞甚是珍妙。吾有華鬘以相酬奉波旬大喜引頸受之。即變為三種臭尸蟲蛆壞爛。波旬厭惡大生憂惱。盡己神力不能移動。乃升六慾天告諸天王。又詣梵王求其解免。彼各告言。十力弟子所作神變。我輩凡陋何能去之。波旬曰。然則奈何。梵王曰。汝可歸心尊者即能除斷。乃為說偈令其迴向曰。

若因地倒　　還因地起　　離地求起 　終無其理

波旬受教已。即下天宮禮尊者足哀露懺悔。鞠多告曰。汝自今去。于如來正法更不作嬈害否。波旬曰。我誓迴向佛道永斷不善。鞠多曰。若然者汝可口自唱言歸依三寶。魔王合掌三唱。華鬘悉除乃歡喜踴躍。作禮尊者而說偈曰。

稽首三昧尊　　十力聖弟子 　我今愿迴向　　勿令有劣弱

尊者在世化

【現代漢語翻譯】 現代漢語譯本： 變火光三昧用焚燒他的身體。鞠多（Upagupta的另一種音譯）收集舍利，安葬在梵迦羅山（梵文：Vankala Mountain）。五百比丘拿著一幡，引導至彼處，建立佛塔供養。那是宣王二十三年乙未年（應當是二十二年）。

第四祖優波鞠多（Upagupta，禪宗第四祖的名字）是吒利國（不確定地點）人。也叫優波崛多（Upagupta的另一種音譯），又名鄔波鞠多（Upagupta的另一種音譯）。姓首陀（Sudra，印度種姓制度中的一種）。父親是善意。十七歲出家，二十歲證果。隨處行化至摩突羅國（梵文：Mathura，古印度城市）。得到度化的人非常多。因此魔宮震動，波旬（Mara，佛教中的魔王）愁苦害怕，於是竭盡他的魔力來危害正法。尊者（指優波鞠多）就進入三昧，觀察他這樣做的原因。波旬又伺機，偷偷地用瓔珞纏繞在他的脖子上。等到尊者出定，就取來人、狗、蛇的三具屍體，變化成花鬘。用柔和的言語安慰波旬說：『你送給我的瓔珞非常珍貴美妙，我用花鬘來酬謝你。』波旬非常高興，伸長脖子接受它。花鬘立即變成三種惡臭的屍體，長滿蟲子腐爛。波旬厭惡，非常憂愁惱怒，用盡自己的神力也不能移動。於是升到六慾天（佛教中的欲界六天）告訴諸天王，又到梵天（Brahma，印度教和佛教中的神）處請求他解救。他們各自告訴他說：『這是十力（Tathagata's Ten Powers，如來的十種力量）弟子的神力變化所致，我們這些凡夫俗子怎麼能去除它呢？』波旬說：『既然這樣，那該怎麼辦呢？』梵天說：『你如果歸心於尊者，他就能除斷。』於是為他說偈語，讓他回心轉意：

『若因地倒，還因地起，離地求起，終無其理。』

波旬接受教誨后，就下到天宮，禮拜尊者的腳，哀求懺悔。鞠多告訴他說：『你從今以後，對於如來的正法，不再作嬈害了嗎？』波旬說：『我發誓迴向佛道，永遠斷絕不善。』鞠多說：『如果是這樣，你可以口頭唱唸歸依三寶。』魔王合掌唱唸三遍，花鬘全部消除，於是歡喜踴躍，向尊者作禮，並說偈語：

『稽首三昧尊，十力聖弟子，我今愿迴向，勿令有劣弱。』

尊者在世教化

【English Translation】 English version: He used the Samadhi of Fiery Light to cremate his body. Upagupta (another transliteration of Upagupta) collected the relics and buried them on Vankala Mountain (Sanskrit: Vankala Mountain). Five hundred Bhikkhus held a banner, guiding to that place, and built a pagoda for offerings. That was the year Yiwei, the twenty-third year of King Xuan (should be the twenty-second year).

The Fourth Patriarch, Upagupta (the name of the Fourth Patriarch of Zen Buddhism), was a native of the country of Ṭāli (uncertain location). He was also called Upagupta (another transliteration of Upagupta), and also known as Ubagupta (another transliteration of Upagupta). His surname was Śūdra (Sudra, one of the castes in the Indian caste system). His father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty. He traveled everywhere to propagate the Dharma, reaching the country of Mathura (Sanskrit: Mathura, an ancient Indian city). Many people were saved. Because of this, the demon palace shook, and Mara (Mara, the demon king in Buddhism) was sad and fearful, so he exhausted his demonic power to harm the True Dharma. The Venerable One (referring to Upagupta) then entered Samadhi to observe the reason for his actions. Mara then waited for an opportunity to secretly wrap a necklace around his neck. When the Venerable One emerged from Samadhi, he took the three corpses of a human, a dog, and a snake, and transformed them into a garland of flowers. He comforted Mara with gentle words, saying, 'The necklace you gave me is very precious and wonderful, I will repay you with a garland of flowers.' Mara was very happy and stretched out his neck to receive it. The garland immediately turned into three kinds of foul-smelling corpses, covered with worms and rotten. Mara was disgusted, very sad and angry, and could not move even with all his divine power. So he ascended to the Six Desire Heavens (the six heavens of the Desire Realm in Buddhism) to tell the kings of the heavens, and also went to Brahma (Brahma, a god in Hinduism and Buddhism) to ask for his rescue. They each told him, 'This is caused by the divine power transformation of the disciple of the Ten Powers (Tathagata's Ten Powers, the ten powers of the Tathagata), how can we ordinary people remove it?' Mara said, 'If that's the case, what should I do?' Brahma said, 'If you return your heart to the Venerable One, he can cut it off.' So he spoke a verse to him, asking him to turn his heart back:

'If you fall because of the ground, you must rise because of the ground. If you seek to rise away from the ground, there is no reason for it.'

After Mara received the teaching, he descended to the heavenly palace, prostrated at the Venerable One's feet, and begged for repentance. Upagupta told him, 'From now on, will you no longer harm the True Dharma of the Tathagata?' Mara said, 'I vow to dedicate myself to the Buddha's path and forever cut off evil.' Upagupta said, 'If that's the case, you can verbally chant the refuge in the Three Jewels.' The demon king put his palms together and chanted three times, and all the garlands were eliminated, so he rejoiced and leaped, bowed to the Venerable One, and said a verse:

'I bow to the Samadhi Venerable, the holy disciple of the Ten Powers, I now wish to dedicate myself, do not let there be inferiority or weakness.'

The Venerable One in the world transformed

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導證果最多。每度一人以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者志求出家。尊者問曰。汝身出家心出家。答曰。我來出家非為身心。尊者曰。不為身心復誰出家。答曰。夫出家者無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相其體亦然。尊者曰。汝當大悟心自通達。宜依佛法僧紹隆聖種。即為剃度受具足戒仍告之曰。汝父嘗夢金日而生汝。可名提多迦。復謂曰。如來以大法眼藏。次第傳授以至於我。今復付汝。聽吾偈言。

心自本來心　　本心非有法 　有法有本心　　非心非本法

付法已。乃踴身虛空呈十八變。然複本坐跏趺而逝。多迦以室內籌用焚其軀。收舍利建塔供養即平王三十一年庚子歲也(當作三十年)。

第五祖提多迦者。摩伽陀國人也。初生之時父夢金日自屋而出照耀天地。前有大山諸寶嚴飾。山頂泉涌滂沱四流。后遇鞠多尊者。為解之曰。寶山者吾身也。泉涌者法無盡也。日從屋出者汝今入道之相也。照耀天地者汝智慧超越也。尊者本名香眾。師因易今名焉。梵云提多迦。此云通真量也。多迦聞師說已歡喜踴躍。而唱偈言。

巍巍七寶山　　常出智慧泉 　回為真法味　　能度諸有緣

鞠多

【現代漢語翻譯】 現代漢語譯本 證得阿羅漢果位的人數非常多。每度化一個人，就用一根籌碼放入石室中。那石室縱向十八肘（古代長度單位），橫向十二肘，裡面都放滿了籌碼。最後，有一位長者（富有的居士）的兒子，名叫香眾（暫無解釋），前來禮拜尊者，志向懇切地請求出家。尊者問道：『你是身出家，還是心出家？』香眾回答說：『我來出家，不是爲了身，也不是爲了心。』尊者說：『不爲了身心，又是爲了誰出家呢？』香眾回答說：『所謂出家，是因為沒有「我」的執著，沒有「我」的執著，就是心不生不滅。心不生不滅，就是永恒的真理（常道）。諸佛也是永恒存在的。心沒有形狀和相貌，它的本體也是如此。』尊者說：『你應當能夠大徹大悟，內心自然通達。應該依循佛法僧三寶，來繼承和發揚聖人的種子。』於是就為他剃度，授了具足戒，並告訴他說：『你的父親曾經夢見金色的太陽而生下你，可以取名為提多迦（梵文，意為通真量）。』又對他說：『如來將大法眼藏（正法的精髓）依次傳授下來，直到我這裡，現在我再傳給你。聽我的偈語： 『心自本來心，本心非有法； 有法有本心，非心非本法。』 傳法完畢后，提多迦尊者就騰身飛入空中，示現十八種變化。然後又回到原來的座位上，結跏趺坐而逝。提多迦用石室內的籌碼焚燒了他的遺體，收取捨利，建造佛塔來供養。那時是周平王三十一年庚子年（實際上應為三十年）。 第五祖提多迦（梵文，意為通真量）尊者，是摩伽陀國（古印度十六大國之一）人。他剛出生的時候，他的父親夢見金色的太陽從屋裡出來，照耀天地。前面有一座大山，用各種珍寶裝飾，山頂有泉水涌出，四處流淌。後來遇到了鞠多（暫無解釋）尊者，鞠多尊者為他解釋說：『寶山就是我的身體，泉水涌出就是佛法無窮無盡，太陽從屋裡出來就是你現在入道的象徵，照耀天地就是你的智慧超越常人。』尊者原本的名字叫香眾，師父因此給他改了現在的名字。梵語叫提多迦，翻譯成中文就是通真量。提多迦聽了師父的解釋后，歡喜踴躍，並唱偈語說： 『巍巍七寶山，常出智慧泉； 回為真法味，能度諸有緣。』 鞠多（暫無解釋）

【English Translation】 English version The number of those who attained Arhatship was very large. Each time someone was converted, a tally stick was placed in a stone chamber. The chamber was eighteen 'zhou' (ancient Chinese unit of length) long and twelve 'zhou' wide, and it was filled with tally sticks. Finally, there was an elder's (wealthy layperson) son named Xiang Zhong (meaning unclear), who came to pay respects to the Venerable and earnestly sought ordination. The Venerable asked, 'Are you renouncing the world with your body or with your mind?' Xiang Zhong replied, 'I come to renounce the world not for the sake of my body or my mind.' The Venerable said, 'If not for the body and mind, then for whom are you renouncing the world?' Xiang Zhong replied, 'The so-called renunciation is because there is no attachment to 'self'; without attachment to 'self', the mind neither arises nor ceases. The mind neither arising nor ceasing is the eternal truth (Chang Dao). The Buddhas are also eternally existent. The mind has no form or appearance, and its essence is also like that.' The Venerable said, 'You should be able to attain great enlightenment, and your mind will naturally become clear. You should rely on the Buddha, Dharma, and Sangha to inherit and promote the lineage of the saints.' Then he shaved his head, gave him the complete precepts, and told him, 'Your father once dreamed of a golden sun and gave birth to you, so you can be named Titaka (Sanskrit, meaning 'understanding true measure').' He also said to him, 'The Tathagata has transmitted the Great Dharma Eye Treasury (the essence of the true Dharma) in succession, down to me. Now I will pass it on to you. Listen to my verse: 'The mind is originally the mind itself; the original mind is not a dharma. If there is a dharma, there is an original mind; neither mind nor original dharma.' After transmitting the Dharma, Venerable Titaka soared into the sky and manifested eighteen transformations. Then he returned to his original seat, sat in the lotus position, and passed away. Titaka used the tally sticks in the stone chamber to cremate his body, collected the relics, and built a pagoda to make offerings. That was the 31st year of King Ping of Zhou, the year of Gengzi (actually should be the 30th year). The Fifth Ancestor, Venerable Titaka (Sanskrit, meaning 'understanding true measure'), was a native of Magadha (one of the sixteen great kingdoms of ancient India). When he was born, his father dreamed of a golden sun coming out of the house, illuminating heaven and earth. In front was a great mountain, decorated with various treasures, and a spring gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukuta (meaning unclear), who explained to him, 'The treasure mountain is my body, the gushing spring is the endless Dharma, the sun coming out of the house is a symbol of your entering the path now, and illuminating heaven and earth is your wisdom surpassing ordinary people.' The Venerable's original name was Xiang Zhong, and the master therefore changed his current name. In Sanskrit, it is called Titaka, which translates into Chinese as 'understanding true measure'. After hearing the master's explanation, Titaka rejoiced and sang a verse: 'The majestic seven-jeweled mountain constantly produces a spring of wisdom; Turning it into the true taste of Dharma, it can liberate all those with affinities.' Kukuta (meaning unclear)

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尊者亦說偈曰。

我法傳於汝　　當現大智慧 　金日從屋出　　照耀于天地

提多迦聞師妙偈設禮奉持。后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙人授我仙法。師逢十力弟子修習禪那。自此報分殊涂已經六劫。尊者曰。支離累劫誠哉不虛。今可舍邪歸正以入佛乘。彌遮迦曰。昔阿私陀仙人授我記云。汝卻後六劫。當遇同學獲無漏果。今也相遇非宿緣邪。愿師慈悲令我解脫。尊者即度出家命聖授戒余仙眾始生我慢。尊者示大神通。於是俱發菩提心一時出家。乃告彌遮迦曰。昔如來以大法眼藏密付迦葉。展轉相授而至於我。我今付汝當護念之。乃說偈曰。

通達本法心　　無法無非法 　悟了同未悟　　無心亦無法

說偈已。踴身虛空作十八變火光三昧自焚其軀。彌遮迦與八千比丘同收舍利。于班茶山中起塔供養。即莊王七年己丑歲也(當作五年)。

第六祖彌遮迦者。中印度人也。既傳法已游化至北天竺國。見雉堞之上有金色祥雲。嘆曰。斯道人氣也。必有大士為吾法嗣乃入城。于阛阓間有一人。手持酒器逆而問曰。師何方而來欲往何所。師曰。從自心來欲往無處。曰識我手中物否。師曰。此是觸器而負凈者。曰師還識我

【現代漢語翻譯】 現代漢語譯本： 尊者也說了偈語：

『我的法傳給你，應當顯現大智慧，如同金色的太陽從屋中升起，照耀于天地。』

提多迦（Titaka）聽了老師精妙的偈語，行禮並奉持。後來到了中印度。那裡有八千位大仙，彌遮迦（Micchaka）為首。聽說尊者到了，率領眾人瞻仰禮拜。對尊者說：『過去與老師一同生在梵天。我遇到阿私陀（Asita）仙人，他傳授我仙法。老師遇到十力（Dasabala，如來的十種力量）的弟子，修習禪那（Dhyana，禪定）。從此，我們各自的果報不同，已經過了六劫。』尊者說：『支離分散經歷了累劫，確實不假。現在可以捨棄邪道，歸於正道，進入佛乘。』彌遮迦說：『過去阿私陀仙人給我授記說：你往後六劫，當遇到同學，獲得無漏果（Anasrava，沒有煩惱的果報）。如今相遇，莫非是宿世的因緣嗎？愿老師慈悲，使我解脫。』尊者立即為他剃度出家，命聖僧授戒。其餘的仙眾開始產生我慢之心。尊者示現大神力，於是都發菩提心，一時出家。於是告訴彌遮迦說：『過去如來將大法眼藏（Dharmacaksu，佛法的精髓）秘密地交付給迦葉（Kasyapa），輾轉相授，傳到我這裡。我現在交付給你，應當守護憶念它。』於是說了偈語：

『通達本來的法心，無法也無非法。悟了與未悟相同，無心也無法。』

說完偈語后，踴身到虛空中，示現十八種變化，進入火光三昧（Tejo-dhatu，火界定），自己焚燒了身體。彌遮迦與八千比丘一同收集舍利，在班茶山（Panca-saila）中建造佛塔供養。那時是莊王七年己丑歲（應當是五年）。

第六祖彌遮迦，是中印度人。已經傳法后，游化到北天竺國。看見城墻上有金色的祥雲，感嘆道：『這是得道之人的氣息啊。』必定有大士作為我的法嗣，於是進入城中。在街市中有一個人，手裡拿著酒器，迎面問道：『老師從哪裡來？想要到哪裡去？』師父說：『從自心來，想要到無處去。』那人說：『認識我手中的東西嗎？』師父說：『這是接觸污穢之物而揹負清凈本性的人。』那人說：『老師還認識我嗎？』

【English Translation】 English version: The Venerable One also spoke a verse:

'My Dharma is transmitted to you, you should manifest great wisdom, like the golden sun rising from a house, illuminating heaven and earth.'

Titaka, hearing the teacher's wonderful verse, paid homage and upheld it. Later, he went to Central India. There were eight thousand great hermits there, with Micchaka as their leader. Hearing that the Venerable One had arrived, they led the assembly to pay respects. They said to the Venerable One, 'In the past, we were born together in the Brahma Heaven. I encountered the hermit Asita, who taught me the hermetic arts. You encountered the disciple of the Ten Powers (Dasabala, the ten powers of a Tathagata), practicing Dhyana (meditation). Since then, our respective karmic rewards have diverged, and six kalpas have passed.' The Venerable One said, 'Separation and scattering over kalpas is indeed not false. Now you can abandon the heterodox and return to the orthodox, entering the Buddha Vehicle.' Micchaka said, 'In the past, the hermit Asita prophesied to me, saying: After six kalpas, you will encounter a fellow student and attain the Anasrava fruit (fruit without outflows, i.e., free from defilements). Now that we meet, is it not a karmic connection from a past life? May the teacher be compassionate and liberate me.' The Venerable One immediately ordained him, and commanded the holy Sangha to bestow the precepts. The remaining hermits began to generate arrogance. The Venerable One manifested great spiritual powers, and thereupon they all aroused Bodhicitta (the mind of enlightenment) and left home at the same time. Then he said to Micchaka, 'In the past, the Tathagata secretly entrusted the Dharma-caksu (the eye of Dharma, the essence of the Dharma) to Kasyapa, who transmitted it in turn until it reached me. I now entrust it to you, you should protect and remember it.' Then he spoke a verse:

'Penetrating the original mind of the Dharma, there is neither Dharma nor non-Dharma. Enlightenment is the same as non-enlightenment, no-mind is also no-Dharma.'

After speaking the verse, he leaped into the sky, manifested eighteen transformations, entered the Tejo-dhatu Samadhi (samadhi of the fire element), and burned his body. Micchaka and the eight thousand Bhikkhus collected the relics together and built a stupa in Panca-saila Mountain to make offerings. That was the year of Ji-chou in the seventh year of King Zhuang (should be the fifth year).

The sixth ancestor, Micchaka, was a native of Central India. After transmitting the Dharma, he traveled and transformed to the country of North India. Seeing golden auspicious clouds above the city walls, he sighed, 'This is the aura of a person of the Way.' There must be a great Bodhisattva as my Dharma successor, so he entered the city. In the marketplace, there was a person holding a wine vessel, who came up and asked, 'Teacher, where do you come from? Where do you want to go?' The master said, 'I come from my own mind, I want to go nowhere.' The person said, 'Do you recognize the thing in my hand?' The master said, 'This is someone who is in contact with defiled things but carries a pure nature.' The person said, 'Does the teacher still recognize me?'

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否。師曰。我即不識識即非我。又謂曰。汝試自稱名氏。吾當后示本因。彼人說偈而答。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。師曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中吾滅后三百年有一聖人。姓頗羅墮。名婆須蜜。而於禪祖當獲第七。世尊記汝。汝應出家。彼乃置器禮師側立而言曰。我思往劫嘗作檀那。獻一如來寶坐。彼佛記我云。汝于賢劫釋迦法中宣傳至教。今符師說。愿加度脫。師即與披剃復圓戒相。乃告之曰。正法眼藏今付于汝勿令斷絕。乃說偈曰。

無心無可得　　說得不名法 　若了心非心　　始解心心法

師說偈已。入師子奮迅三昧。踴身虛空高七多羅樹。卻複本坐化火自焚。婆須蜜收靈骨貯七寶函。建浮圖置於上級。即襄王十七年甲申歲也(當作十五年)。

第七祖婆須蜜者。北天竺國人也。姓頗羅墮。常服凈衣執酒器遊行里閈。或吟或嘯人謂之狂。及遇彌遮迦尊者。宣如來往志。自惺前緣投器出家。授法行化至迦摩羅國廣興佛事。於法坐前忽有一智者。自稱我名佛陀難提。今與師論義。師曰。仁者論即不義。義即不論。若擬論義終非義論。難提知師義勝。心即欽伏曰。我願求道沾甘露味。尊者遂與剃度而授具戒。復告之曰。如來正法眼藏。我今付

【現代漢語翻譯】 現代漢語譯本： 否。彌遮迦尊者說：『我不執著于『識』，如果執著于『識』，那就不是真正的我。』又對他說：『你試著自報姓名，我當告訴你你的本源。』那人以偈語回答：『我從無量劫以來，直到出生在這個國家，本姓是頗羅墮（Bharadvaja），名字是婆須蜜（Vasumitra）。』彌遮迦尊者說：『我的老師提多迦（Titaka）曾說，世尊過去遊歷北印度時，告訴阿難（Ananda）說：『在這個國家，我滅度后三百年，會有一位聖人，姓頗羅墮，名婆須蜜，他將在禪宗中成為第七祖。』世尊已經預記了你，你應該出家。』於是婆須蜜放下酒器，向彌遮迦尊者行禮，站在一旁說：『我回憶起過去世曾經作為施主，供養一位如來寶座，那位佛陀預言我說：『你將在賢劫釋迦牟尼佛的教法中宣傳至高的教義。』如今與尊者所說相符，希望尊者能夠度化我。』彌遮迦尊者於是為他剃度，並授予他圓滿的戒律，然後告訴他說：『正法眼藏現在交付給你，不要讓它斷絕。』於是說偈語： 『無心無可得， 說得不名法， 若了心非心， 始解心心法。』 彌遮迦尊者說完偈語后，進入師子奮迅三昧（Simhavikridita Samadhi），身體躍入虛空，高達七多羅樹（tala tree），然後回到原來的座位，化為火焰自焚。婆須蜜收集彌遮迦尊者的靈骨，放入七寶函中，建造浮屠（stupa），安置在上層。那一年是襄王十七年甲申歲（實際上應該是襄王十五年）。 第七祖婆須蜜，是北天竺國人，姓頗羅墮。他經常穿著乾淨的衣服，拿著酒器在街巷裡行走，有時吟唱，有時呼嘯，人們認為他瘋了。等到遇到彌遮迦尊者，聽聞如來的往昔預言，自己醒悟了前世的因緣，於是丟掉酒器出家。接受佛法后，開始弘揚教化，到達迦摩羅國（Kamarupa），廣泛地興辦佛事。在法座前忽然出現一位智者，自稱名叫佛陀難提（Buddhanandi），說：『現在要和尊者辯論佛法。』婆須蜜說：『仁者，辯論就不是真義，真義就不能辯論。如果想要辯論，最終也不是真義的辯論。』佛陀難提知道婆須蜜的義理勝過自己，心中便欽佩信服，說：『我願意求道，沾染甘露的滋味。』尊者於是為他剃度，並授予他具足戒，又告訴他說：『如來正法眼藏，我現在交付給你。』

【English Translation】 English version: Then, Venerable Micchaka said, 'I do not recognize 『consciousness』; if I recognize 『consciousness』, then it is not truly me.' He further said, 'You should try to state your name, and I will then reveal your original cause.' That person replied with a verse: 'From countless kalpas, until being born in this country, my original surname is Bharadvaja (a gotra name), and my name is Vasumitra (friend of wealth).' Venerable Micchaka said, 'My teacher, Titaka (name of a patriarch), said that the World-Honored One once traveled in North India and told Ananda (the Buddha's attendant), 'In this country, three hundred years after my extinction, there will be a sage whose surname is Bharadvaja and whose name is Vasumitra, and he will attain the seventh position in the lineage of Zen.' The World-Honored One has already predicted you; you should renounce the household life.' Thereupon, Vasumitra put down the wine vessel, paid respects to Venerable Micchaka, and stood aside, saying, 'I recall that in a past life, I once acted as a donor, offering a jeweled seat to a Tathagata. That Buddha predicted to me, 'You will propagate the supreme teaching in the Dharma of Shakyamuni Buddha during the Bhadrakalpa.' Now, it coincides with what the Venerable says; I hope the Venerable can liberate me.' Venerable Micchaka then shaved his head and bestowed upon him the complete precepts, and then told him, 'The Eye-Treasury of the True Dharma is now entrusted to you; do not let it be cut off.' Then he spoke a verse: 'With no-mind, nothing can be obtained, What can be spoken is not called Dharma, If one understands that mind is not mind, Then one begins to understand the Dharma of mind.' After Venerable Micchaka spoke the verse, he entered the Simhavikridita Samadhi (lion-sporting samadhi), his body leaped into the void, as high as seven tala trees, and then he returned to his original seat, transforming into flames and self-immolating. Vasumitra collected Venerable Micchaka's spiritual bones, placed them in a seven-jeweled casket, and built a stupa, placing it on the upper level. That year was the 17th year of King Xiang, the year of Jia-Shen (actually, it should be the 15th year of King Xiang). The Seventh Ancestor, Vasumitra, was a native of North India, with the surname Bharadvaja. He often wore clean clothes and walked through the streets and alleys holding a wine vessel, sometimes chanting, sometimes shouting, and people thought he was crazy. When he met Venerable Micchaka and heard the Tathagata's past predictions, he awakened to the causes and conditions of his previous life, so he discarded the wine vessel and renounced the household life. After receiving the Dharma, he began to propagate the teachings, arriving at Kamarupa (a kingdom in ancient India), and extensively promoted Buddhist affairs. In front of the Dharma seat, a wise man suddenly appeared, claiming to be named Buddhanandi (delight of the Buddha), saying, 'Now I want to debate the Dharma with the Venerable.' Vasumitra said, 'Benevolent one, debate is not true meaning, and true meaning cannot be debated. If you want to debate, in the end it is not a debate of true meaning.' Buddhanandi knew that Vasumitra's understanding of the meaning surpassed his own, and his heart was filled with admiration and conviction, saying, 'I wish to seek the Way and partake of the taste of nectar.' The Venerable then shaved his head and bestowed upon him the complete precepts, and further told him, 'The Eye-Treasury of the True Dharma of the Tathagata, I now entrust to you.'

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汝汝當護持。乃說偈曰。

心同虛空界　　示等虛空法 　證得虛空時　　無是無非法

尊者即入慈心三昧。時梵王帝釋及諸天眾。俱來作禮。而說偈言。

賢劫眾聖祖　　而當第七位 　尊者哀念我　　請為宣佛地

尊者從三昧起示眾云。我所得法而非有故。若識佛地離有無故。說此語已。還入三昧示涅槃相。難提即于本坐起七寶塔以葬全身。即定王十九年辛未歲也(當作十七年)。

第八祖佛陀難提者。迦摩羅國人也。姓瞿曇氏。頂有肉髻辯捷無礙。初遇婆須蜜尊者出家受教。既而領徒行化至提伽國城毗舍羅家。見舍上有白光上騰。謂其徒曰。此家當有聖人。口無言說真大乘器。不行四衢知觸穢耳。言訖。長者出致禮問何所須。尊者曰。我求侍者。曰我有一子。名伏馱蜜多。年已五十。口未曾言足未曾履。尊者曰。如汝所說真吾弟子。尊者見之遽起禮拜。而說偈曰。

父母非我親　　誰是最親者 　諸佛非我道　　誰為最道者

尊者以偈答曰。

汝言與心親　　父母非可比 　汝行與道合　　諸佛心即是 　外求有相佛　　與汝不相似 　欲識汝本心　　非合亦非離

伏馱蜜多聞師妙偈便行七步。師曰。此子昔曾值佛悲願廣大。慮父母愛情難捨故不言不履耳。時

【現代漢語翻譯】 現代漢語譯本： 『汝汝當護持。』尊者於是說了偈語： 『心同虛空界，示等虛空法，證得虛空時，無是無非法。』 尊者隨即進入慈心三昧（一種禪定狀態）。當時，梵王（Brahmā，色界天之王）、帝釋（Indra，忉利天之主）以及諸天眾，都前來頂禮尊者，並說了偈語： 『賢劫眾聖祖，而當第七位，尊者哀念我，請為宣佛地。』 尊者從三昧中起身，向大眾開示說：『我所證得的法，並非實有。若能認識佛地，即是遠離有和無的執著。』說完這些話后，尊者再次進入三昧，示現涅槃（Nirvana，寂滅）之相。難提（Nandi，人名）隨即在本座上建造了一座七寶塔，用來安葬尊者的全身。這發生在定王十九年辛未歲（實際上應為十七年）。 第八祖佛陀難提（Buddhanandi，第八代祖師）是迦摩羅國（Kamarupa，古代印度地區）人，姓瞿曇（Gautama，姓氏）。他的頭頂有肉髻（ushnisha，佛的三十二相之一），辯才敏捷，沒有阻礙。最初，他遇到婆須蜜尊者（Vasumitra，人名），出家接受教導。之後，他帶領弟子們遊行教化，到達提伽國（Tiga，古代印度地區）的城毗舍羅（Vishala，城市名）家。他看到一家房屋上有白光向上升騰，就對他的弟子們說：『這家應當有聖人。他口中沒有言語，是真正的大乘（Mahayana，佛教宗派）之器。他不行走於四通八達的道路，是知道接觸污穢。』說完，長者（長老）出來向尊者致禮，詢問尊者需要什麼。尊者說：『我需要一位侍者。』長者說：『我有一個兒子，名叫伏馱蜜多（Buddhamitra，人名），年齡已經五十歲，口未曾說過話，腳未曾走過路。』尊者說：『正如你所說，他真是我的弟子。』尊者見到伏馱蜜多，立刻起身禮拜，並說了偈語： 『父母非我親，誰是最親者？諸佛非我道，誰為最道者？』 尊者用偈語回答說： 『汝言與心親，父母非可比；汝行與道合，諸佛心即是。外求有相佛，與汝不相似；欲識汝本心，非合亦非離。』 伏馱蜜多（Buddhamitra，人名）聽了師父精妙的偈語，便走了七步。師父說：『這個孩子過去曾經遇到過佛，悲願廣大。考慮到父母的愛情難以割捨，所以才不說話，不走路。』當時

【English Translation】 English version: 『You, you should protect and uphold.』 Then the Venerable spoke a verse: 『The mind is like the realm of empty space, revealing the Dharma equal to empty space. When one realizes empty space, there is neither 『is』 nor 『is not』.』 The Venerable then entered the Samadhi (Samadhi, a state of meditative consciousness) of loving-kindness. At that time, Brahmā (Brahmā, King of the Form Realm), Indra (Indra, Lord of the Trayastrimsa Heaven), and all the heavenly hosts came to pay homage and spoke a verse: 『The ancestral saints of this fortunate kalpa (kalpa, an aeon) will be the seventh in line. Venerable, have compassion on us and please expound on the Buddha-ground.』 The Venerable arose from Samadhi and addressed the assembly, saying, 『The Dharma I have attained is not something that exists. If one recognizes the Buddha-ground, it is to be apart from existence and non-existence.』 After saying these words, the Venerable re-entered Samadhi and manifested the appearance of Nirvana (Nirvana, cessation). Nandi (Nandi, a name) then erected a seven-jeweled stupa (stupa, a mound-like or hemispherical structure containing relics) on the spot to bury the Venerable's entire body. This occurred in the 19th year of King Ding, the year of Xinwei (actually should be the 17th year). The Eighth Ancestor, Buddhanandi (Buddhanandi, the Eighth Patriarch), was a native of the country of Kamarupa (Kamarupa, an ancient region in India), and his surname was Gautama (Gautama, a surname). He had a fleshy protuberance on the crown of his head (ushnisha, one of the 32 marks of the Buddha) and was quick-witted and unhindered in debate. He first encountered the Venerable Vasumitra (Vasumitra, a name) and left home to receive instruction. Afterwards, he led his disciples on a journey of transformation to the city of Tiga (Tiga, an ancient region in India) in the country of Vishala (Vishala, a city name). He saw a white light rising from the roof of a house and said to his disciples, 『This house must have a sage. His mouth is without speech, a true vessel of the Great Vehicle (Mahayana, a school of Buddhism). He does not walk the crossroads, knowing to avoid defilement.』 After speaking, the elder (elder) came out to pay respects and asked what the Venerable needed. The Venerable said, 『I seek an attendant.』 The elder said, 『I have a son named Buddhamitra (Buddhamitra, a name), who is already fifty years old, but his mouth has never spoken and his feet have never walked.』 The Venerable said, 『As you say, he is truly my disciple.』 The Venerable saw Buddhamitra and immediately rose to bow, and spoke a verse: 『Parents are not my closest kin, who then is the closest? The Buddhas are not my path, who then is the truest path?』 The Venerable replied with a verse: 『Your words are close to your mind; parents cannot compare. Your actions accord with the path; the Buddhas' mind is it. Seeking a Buddha with form externally is not like you. If you wish to know your original mind, it is neither united nor separate.』 Buddhamitra (Buddhamitra, a name), upon hearing the Master's wonderful verse, then took seven steps. The Master said, 『This child once encountered a Buddha and made great vows of compassion. Considering that the love of his parents would be difficult to relinquish, he therefore does not speak or walk.』 At that time

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長者遂舍令出家。尊者尋授具戒。復告之曰。我今以如來正法眼藏付囑于汝勿令斷絕。乃說偈曰。

虛空無內外　　心法亦如此 　若了虛空故　　是達真如理

伏馱蜜多承師付囑。以偈贊曰。

我師禪祖中　　當得為第八 　法化眾無量　　悉獲阿羅漢

爾時尊者佛陀難提。即現神變卻複本坐儼然寂滅。眾興寶塔葬其全身。即景王十二年丙寅歲也(當作十年)。

第九祖伏馱蜜多者。提伽國人。姓毗舍羅。既受佛陀難提付囑。后至中印度行化。時有長者香蓋。攜一子而來瞻禮尊者曰。此子處胎六十歲。因號難生。復嘗會一仙者。謂此兒非凡當爲法器。今遇尊者可令出家。尊者即與落髮授戒。羯磨之際祥光燭坐。仍感舍利三十(一作七)粒現前。自此精進忘疲。既而師告曰。如來大法眼藏今付于汝。汝護念之。乃說偈曰。

真理本無名　　因名顯真理 　受得真實法　　非真亦非偽

尊者付法已。即入滅盡三昧而般涅槃。眾以香油旃檀阇維真體。收舍利建塔于那爛陀寺。即敬王三十五年甲寅歲也(當作三十三年)。

第十祖脅尊者。中印度人也。本名難生。初尊者將誕。父夢一白象背有寶坐坐上安一明珠。從門而入光照四眾。既覺遂生。后值伏馱尊者。執侍左右未嘗睡眠

【現代漢語翻譯】 現代漢語譯本： 長者於是同意讓他出家。尊者隨即為他授了具足戒。又告訴他說：『我現在將如來正法眼藏（如來所傳的正法精髓）交付給你，不要讓它斷絕。』於是說了偈語： 『虛空沒有內外，心法也是如此。如果領悟了虛空的道理，就是通達了真如（事物本來的真實面貌）的理。』 伏馱蜜多（Buddhamitra）接受了師父的囑託，用偈語讚頌說： 『我的師父在禪宗祖師中，應當是第八祖。他教化眾生無數，都將獲得阿羅漢（斷絕一切煩惱，達到涅槃境界的聖人）的果位。』 當時，尊者佛陀難提（Buddhanandi）即顯現神通變化，恢復到原來的座位，安然寂滅。眾人興建寶塔安葬了他的全身。那是景王十二年丙寅年（應當是十年）。 第九祖伏馱蜜多（Buddhamitra），是提伽國人，姓毗舍羅。他接受了佛陀難提（Buddhanandi）的囑託后，前往中印度弘揚佛法。當時有位長者香蓋，帶著一個兒子前來拜見尊者說：『這個孩子在母胎中待了六十年，因此名叫難生。曾經有一位仙人說，這個孩子不是凡人，應當成為弘揚佛法的法器。現在遇到了尊者，可以讓他出家。』尊者就為他剃度授戒。在羯磨（授戒儀式）的時候，祥光照亮了座位，還感應到三十（一說七）粒舍利（佛教聖物）顯現。從此他精進修行，忘記疲勞。之後，師父告訴他說：『如來大法眼藏（如來所傳的偉大正法精髓）現在交付給你，你要守護它。』於是說了偈語： 『真理本來沒有名稱，因為有了名稱才顯現真理。接受了真實的佛法，就既不是真也不是假。』 尊者交付佛法后，就進入滅盡三昧（一種甚深的禪定狀態）而般涅槃（進入涅槃，不再輪迴）。眾人用香油和旃檀木焚燒了他的真身，收集舍利，在那爛陀寺（Nalanda Monastery）建造佛塔。那是敬王三十五年甲寅年（應當是三十三年）。 第十祖脅尊者（Parsva），是中印度人。本名難生。當初尊者將要出生時，他的父親夢見一頭白象，背上有一個寶座，寶座上安放著一顆明珠，從門進入，光明照耀四眾。醒來后就生下了他。後來遇到了伏馱尊者（Buddhamitra），侍奉在左右，從不睡覺。

【English Translation】 English version: The elder then agreed to let him become a monk. The Venerable immediately conferred the complete precepts upon him and said, 'I now entrust to you the Treasury of the Eye of the True Dharma of the Tathagata (the essence of the true Dharma transmitted by the Tathagata), do not let it be cut off.' Then he spoke the following verse: 'The void has no inside or outside, the Dharma of the mind is also like this. If one understands the void, one attains the principle of Suchness (the true nature of things as they are).' Buddhamitra, receiving the master's entrustment, praised with a verse: 'My master, among the Zen ancestors, should be the eighth. He transforms countless beings with the Dharma, all of whom will attain the state of Arhat (a saint who has cut off all afflictions and attained Nirvana).' At that time, the Venerable Buddhanandi manifested miraculous transformations, returned to his original seat, and entered serene extinction. The assembly erected a precious pagoda to bury his entire body. That was the year Bingyin, the twelfth year of King Jing (should be the tenth year). The Ninth Ancestor, Buddhamitra, was a native of Tigga, with the surname Vishala. Having received the entrustment from Buddhanandi, he later went to Central India to propagate the Dharma. At that time, an elder named Xiang Gai came with a son to pay respects to the Venerable, saying, 'This child has been in the womb for sixty years, hence the name Nansheng (difficult to be born). He once met an immortal who said that this child is no ordinary person and should become a vessel for the Dharma. Now that he has met the Venerable, he can become a monk.' The Venerable then shaved his head and conferred the precepts upon him. During the Karma (ordination ceremony), auspicious light illuminated the seat, and thirty (or seven) relics (Buddhist sacred objects) manifested. From then on, he practiced diligently, forgetting fatigue. Later, the master told him, 'The Treasury of the Great Dharma Eye of the Tathagata (the essence of the great true Dharma transmitted by the Tathagata) is now entrusted to you, you must protect it.' Then he spoke the following verse: 'True principle originally has no name, it is because of names that true principle is revealed. Receiving the true Dharma, it is neither true nor false.' After entrusting the Dharma, the Venerable entered the Samadhi of Extinction (a profound state of meditation) and attained Parinirvana (entered Nirvana, no longer reincarnating). The assembly burned his true body with fragrant oil and sandalwood, collected the relics, and built a pagoda at Nalanda Monastery. That was the year Jiayin, the thirty-fifth year of King Jing (should be the thirty-third year). The Tenth Ancestor, Venerable Parsva, was a native of Central India. His original name was Nansheng (difficult to be born). When the Venerable was about to be born, his father dreamed of a white elephant with a precious seat on its back, and a bright pearl placed on the seat, entering through the door, its light illuminating the four assemblies. Upon awakening, he was born. Later, he met Venerable Buddhamitra, serving by his side, never sleeping.

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。謂其脅不至席。遂號脅尊者焉。初至華氏國憩一樹下。右手指地而告眾曰。此地變金色當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。尊者問。汝從何來。夜奢曰。我心非往。尊者曰。汝何處住。曰我心非止。尊者曰。汝不定耶。曰諸佛亦然。尊者曰。汝非諸佛。曰諸佛亦非尊者。因說偈曰。

此地變金色　　預知于聖至 　當坐菩提樹　　覺華而成已

夜奢復說偈曰。

師坐金色地　　常說真實義 　回光而照我　　令入三摩諦

尊者知其意。即度出家復具戒品。乃告之曰。如來大法眼藏今付于汝。汝護念之。乃說偈言。

真體自然真　　因真說有理 　領得真真法　　無行亦無止

尊者付法已。即現神變而入涅槃。化火自焚。四眾各以衣裓(古得切)盛舍利。隨處興塔而供養之。即貞王二十二年己亥歲也(當作二十七年)。

第十一祖富那夜奢。華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋詣波羅柰國。有馬鳴大士迎而作禮。因問曰。我欲識佛。何者即是。師曰。汝欲識佛。不識者是。曰佛既不識焉知是乎。師曰。既不識佛焉知不是。曰此是鋸義。師曰。彼是木義。復問。鋸義者何。曰與師平出。又問。木義者何。師曰。汝被我解。馬鳴豁然惺

【現代漢語翻譯】 現代漢語譯本： 據說他的脅骨從不挨席，因此被稱為脅尊者（Arhat Parsva）。他最初到達華氏國（Hua Kingdom）時，在一棵樹下休息，右手指著地面告訴眾人：『這塊土地變成金色，當有聖人來此集會。』說完，土地立刻變成金色。當時有一位長者之子，名叫富那夜奢（Punayasas），合掌站在尊者面前。尊者問：『你從哪裡來？』夜奢說：『我的心沒有來處。』尊者問：『你住在哪裡？』他說：『我的心沒有止處。』尊者問：『你沒有定處嗎？』他說：『諸佛也是如此。』尊者說：『你不是諸佛。』他說：『諸佛也不是尊者。』於是說了偈語： 『此地變金色，預知有聖至，當坐菩提樹，覺華而成已。』 夜奢又說偈語： 『師坐金色地，常說真實義，回光而照我，令入三摩諦（Samadhi，禪定）。』 尊者知道他的心意，就為他剃度出家，並授予具足戒。然後告訴他：『如來（Tathagata）大法眼藏，現在交付給你，你要好好守護它。』於是說了偈語： 『真體自然真，因真說有理，領得真真法，無行亦無止。』 尊者交付佛法后，立即顯現神通，入于涅槃（Nirvana）。化為火焰自焚，四眾弟子各自用衣角盛裝舍利子，隨處建造佛塔來供養。那一年是貞王二十二年己亥年（應當是貞王二十七年）。 第十一祖富那夜奢（Punayasas），是華氏國（Hua Kingdom）人，姓瞿曇（Gautama），父親是寶身。他在脅尊者（Arhat Parsva）處得法后，前往波羅柰國（Varanasi）。有馬鳴大士（Asvaghosa）迎接並向他行禮，問道：『我想認識佛，哪個才是佛？』富那夜奢說：『你想認識佛，不認識的就是。』馬鳴問：『既然不認識佛，又怎麼知道那就是佛呢？』富那夜奢說：『既然不認識佛，又怎麼知道那不是佛呢？』馬鳴說：『這是鋸子的意義。』富那夜奢說：『那是木頭的意義。』馬鳴又問：『鋸子的意義是什麼？』富那夜奢說：『與你平等而出。』又問：『木頭的意義是什麼？』富那夜奢說：『你被我解開了。』馬鳴豁然醒悟。

【English Translation】 English version: It is said that his ribs never touched the mat, hence he was called Arhat Parsva (Xié Zūnzhě, 脅尊者). When he first arrived in the Hua Kingdom (Huá shì guó, 華氏國), he rested under a tree, pointed to the ground with his right finger, and told the crowd: 'This land will turn golden, and a sage will come to this gathering.' As soon as he finished speaking, the land immediately turned golden. At that time, there was an elder's son named Punayasas (Fù nà yè shē, 富那夜奢), who stood before the Arhat with his palms together. The Arhat asked: 'Where do you come from?' Punayasas said: 'My mind has no coming.' The Arhat asked: 'Where do you dwell?' He said: 'My mind has no dwelling place.' The Arhat asked: 'Are you without a fixed abode?' He said: 'The Buddhas are also like this.' The Arhat said: 'You are not the Buddhas.' He said: 'The Buddhas are also not the Arhat.' Then he spoke a verse: 'This land turns golden, foreknowing the arrival of a sage, who will sit under the Bodhi tree, and the lotus of enlightenment will be complete.' Punayasas then spoke another verse: 'The teacher sits on the golden ground, constantly speaking the true meaning, turning the light to illuminate me, leading me into Samadhi (Sān mó dì, 三摩諦).' The Arhat knew his intention, so he ordained him as a monk and bestowed upon him the full precepts. Then he told him: 'The Tathagata's (Rúlái, 如來) great Dharma eye treasury is now entrusted to you; you must protect and cherish it.' Then he spoke a verse: 'The true essence is naturally true, because of the true, there is reason to speak, understanding the true Dharma, there is no action and no cessation.' After entrusting the Dharma, the Arhat immediately manifested supernatural powers and entered Nirvana (Niè pán, 涅槃). He transformed into flames and self-immolated. The fourfold assembly each used the corners of their robes to collect the relics, and built pagodas everywhere to make offerings. That year was the 22nd year of King Zhen's reign, the year of Ji Hai (it should be the 27th year). The eleventh patriarch, Punayasas (Fù nà yè shē, 富那夜奢), was a native of the Hua Kingdom (Huá shì guó, 華氏國), with the surname Gautama (Qú tán shì, 瞿曇氏), and his father was Baoshen. After obtaining the Dharma from Arhat Parsva (Xié Zūnzhě, 脅尊者), he went to Varanasi (Bō luó nài guó, 波羅柰國). The great Bodhisattva Asvaghosa (Mǎ míng dàshì, 馬鳴大士) greeted him and paid respects, asking: 'I wish to recognize the Buddha; which one is it?' Punayasas said: 'You wish to recognize the Buddha; the one you do not recognize is it.' Asvaghosa asked: 'Since I do not recognize the Buddha, how do I know that is it?' Punayasas said: 'Since you do not recognize the Buddha, how do you know that is not it?' Asvaghosa said: 'This is the meaning of the saw.' Punayasas said: 'That is the meaning of the wood.' Asvaghosa further asked: 'What is the meaning of the saw?' Punayasas said: 'It comes out equally with you.' He also asked: 'What is the meaning of the wood?' Punayasas said: 'You are being cut open by me.' Asvaghosa suddenly awakened.

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悟。稽首歸依遂求剃度。師謂眾曰。此大士者。昔為毗舍離國王。其國有一類人如馬裸露。王運神力分身為蠶。彼乃得衣。王后復生中印度。馬人感戀悲鳴。因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴。于波羅柰國摧伏異道。度人無量繼吾傳化。今正是時。即告之曰。如來大法眼藏今付于汝。即說偈曰。

迷悟如隱顯　　明暗不相離 　今付隱顯法　　非一亦非二

尊者付法已。即現神變湛然圓寂。眾興寶塔以閟全身。即安王十四年戊戌歲也(當作十九年)。

第十二祖馬鳴大士者。波羅柰國人也。亦名功勝。以有作無作諸功德最為殊勝故名焉。既受法于夜奢尊者。後於華氏國轉妙法輪。忽有老人坐前仆地。師謂眾曰。此非庸流當有異相。言訖不見。俄從地踴出一金色人。復化為女子右手指師。而說偈曰。

稽首長老尊　　當受如來記 　今於此地上　　宣通第一義

說偈已瞥然不見。師曰。將有魔來與吾校力。有頃風雨暴至天地晦冥。師曰。魔之來信矣。吾當除之。即指空中現一大金龍。奮發威神震動山嶽。師儼然于坐魔事隨滅。經七日有一小蟲。大若蟭螟潛形坐下。師以手取之示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。師告之曰。汝但歸依三寶即得神

【現代漢語翻譯】 現代漢語譯本： 悟（指馬鳴菩薩頓悟）。稽首（磕頭）歸依，遂請求剃度。夜奢尊者對眾人說：『這位大士，過去曾是毗舍離國的國王。他的國家有一種人，像馬的生殖器一樣赤裸。國王運用神力，分身化為蠶，那些人才得以有衣服穿。國王后來又轉生到中印度。那些馬人感念他的恩德，悲傷鳴叫，因此稱他為馬鳴。』如來（指釋迦牟尼佛）曾預言：『我滅度后六百年，當有一位賢者馬鳴，在波羅柰國（Varanasi）摧伏外道，度化無量眾生，繼承我的教化。』現在正是時候。於是告訴馬鳴：『如來（Tathagata）的大法眼藏（指正法），現在交付給你。』並說了偈語： 『迷與悟如同隱與顯，明與暗不可分離。 現在交付你這隱顯之法，非一也非二。 尊者（指夜奢尊者）傳法完畢，即顯現神通，湛然圓寂（指去世）。眾人興建寶塔，將他的全身安放在其中。那是安王十四年戊戌年（實際上應為十九年）。』 第十二祖馬鳴大士（Ashvaghosa），是波羅柰國（Varanasi）人，也叫功勝，因為他所具有的有作（有為）和無作（無為）的諸種功德最為殊勝，所以得名。他從夜奢尊者處接受佛法后，在華氏國轉動妙法輪（指弘揚佛法）。忽然有一位老人坐在他面前倒地。馬鳴大士對眾人說：『此人並非庸俗之輩，當有奇異的相貌。』說完就不見了。一會兒，從地裡涌出一個金色的人，又變化成女子，用右手指著馬鳴大士，說了偈語： 『稽首（磕頭）長老尊，當受如來（Tathagata）記（指授記）。 今於此地上，宣通第一義（指最高的真理）。』 說完偈語，忽然就不見了。馬鳴大士說：『將有魔來與我較量力量。』不久，狂風暴雨突然降臨，天地一片昏暗。馬鳴大士說：『魔的到來是確實的，我應當降伏它。』隨即指向空中，現出一條巨大的金龍，奮發威猛的神力，震動山嶽。馬鳴大士安然端坐，魔事隨即消滅。過了七天，有一隻小蟲，大如蟭螟（一種小蟲），隱藏身形坐在馬鳴大士的座位下。馬鳴大士用手抓住它，向眾人展示說：『這是魔所變化，盜聽我的佛法啊。』於是放它離去，魔卻無法動彈。馬鳴大士告訴它說：『你只要歸依三寶（佛、法、僧），就能得到神力。』

【English Translation】 English version: Enlightenment. He bowed his head and took refuge, then requested ordination. The master said to the assembly, 'This great being was once the king of the city of Vaishali (an ancient city in India). In his kingdom, there was a group of people who were as naked as horse genitals. The king used his divine power to transform himself into silkworms, so that they could have clothes to wear. Later, the king was reborn in central India. Those horse-like people, feeling grateful and longing for him, cried out in sorrow, hence he was named Ashvaghosa (meaning 'horse cry').' The Tathagata (Buddha) prophesied, 'Six hundred years after my Nirvana, there will be a wise man named Ashvaghosa, who will subdue the heretics in the country of Varanasi (an ancient city in India), liberate countless beings, and continue my teachings.' Now is the time. Then he said to Ashvaghosa, 'The great Dharma eye treasury (the essence of the Dharma) of the Tathagata (Buddha) is now entrusted to you.' And he spoke the following verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust you with this Dharma of concealment and manifestation, which is neither one nor two.' After the Venerable One (Yaksha) transmitted the Dharma, he manifested his spiritual powers and entered into serene Nirvana (death). The assembly built a precious stupa to enshrine his entire body. This was in the year Wu-Xu, the fourteenth year of King An (should be the nineteenth year).' The twelfth patriarch, the great being Ashvaghosa, was a native of the country of Varanasi (an ancient city in India). He was also named Gunasagara (meaning 'ocean of merits'), because his merits, both conditioned and unconditioned, were the most outstanding, hence the name. After receiving the Dharma from Venerable Yaksha, he turned the wonderful Dharma wheel (taught the Dharma) in the country of Huashi. Suddenly, an old man sat down in front of him and fell to the ground. Ashvaghosa said to the assembly, 'This is no ordinary person, he will have an extraordinary appearance.' As soon as he finished speaking, the old man disappeared. A moment later, a golden man sprang up from the ground, and then transformed into a woman, who pointed at Ashvaghosa with her right finger and spoke the following verse: 'Homage to the venerable elder, who will receive the Tathagata's (Buddha) prediction. Now on this ground, proclaim the supreme meaning (the ultimate truth).' After reciting the verse, she suddenly disappeared. Ashvaghosa said, 'A demon is coming to test my strength.' Soon after, a violent storm arose, and the sky and earth became dark. Ashvaghosa said, 'The demon's arrival is certain, I shall subdue it.' Then he pointed to the sky, and a great golden dragon appeared, unleashing its mighty power, shaking the mountains and peaks. Ashvaghosa sat calmly, and the demonic events immediately ceased. After seven days, a small insect, as large as a midge, hid itself under Ashvaghosa's seat. Ashvaghosa picked it up and showed it to the assembly, saying, 'This is a transformation of the demon, eavesdropping on my Dharma.' Then he released it and let it go, but the demon could not move. Ashvaghosa told it, 'If you take refuge in the Three Jewels (Buddha, Dharma, Sangha), you will obtain divine power.'

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通。遂複本形作禮懺悔。師問曰。汝名誰耶。眷屬多少。曰我名迦毗摩羅有三千眷屬。師。曰。汝盡神力變化若何。曰我化巨海極為小事。師曰。汝化性海得否。曰何謂性海。我未嘗知。師即為說性海云。山河大地皆依建立。三昧六通(舊云六神通依正宗記除神字)由茲發現。迦毗摩羅聞言遂發信心與徒眾三千俱求剃度。師乃召五百羅漢與授具戒。復告之曰。如來大法眼藏今當付汝。汝聽偈言。

隱顯即本法　　明暗元不二 　今付悟了法　　非取亦非離

付法已。即入龍奮迅三昧。挺身空中如日輪相。然後示滅。四眾以真體藏之龍龕。即顯王三十七年甲午歲也(當作四十二年)。

第十三祖迦毗摩羅者。華氏國人也。初為外道有徒三千通諸異論。後於馬鳴尊者得法領徒至西印度。彼有太子。名云自在。仰尊者名請于宮中供養尊者曰。如來有教沙門不得親近國王大臣權勢之家。太子曰。今我國城之北有大山焉。山中有一石窟。師可禪寂於此否。尊者曰諾。即入彼山行數里逢一大蟒。尊者直進不顧。遂盤繞師身。師因與受三歸依。蟒聽訖而去。尊者將至石窟。復有一老人素服而出合掌問訊。尊者曰。汝何所止。答曰。我昔嘗為比丘多樂寂靜。有初學比丘數來請益。而我煩于應答起瞋恨想。命終墮為蟒身

【現代漢語翻譯】 現代漢語譯本： 迦毗摩羅恢復了本來的形貌，向尊者行禮懺悔。師父問道：『你叫什麼名字？有多少眷屬？』迦毗摩羅回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』師父說：『你盡你的神力，能有什麼變化？』迦毗摩羅說：『我變化出巨大的海洋，這只是極小的事情。』師父說：『你能變化性海嗎？』迦毗摩羅說：『什麼是性海？我從未聽說過。』師父就為他解說了性海，說：『山河大地都依它而建立，三昧六通（舊時稱為六神通，依正宗記，應除去『神』字）由此而顯現。』迦毗摩羅聽了這些話，於是生起了信心，與他的三千徒眾一起請求剃度。師父於是召集了五百羅漢，為他們授了具足戒。又告訴他們說：『如來大法眼藏，現在應當傳付給你們。你們聽我的偈語：』 『隱顯即本法，明暗元不二，今付悟了法，非取亦非離。』 傳法完畢后，尊者就進入龍奮迅三昧（Dragon Vigor Samadhi），身體挺立在空中，呈現出如日輪一般的形象，然後示現涅槃。四眾弟子用真身將尊者藏於龍龕（Dragon Shrine）之中。那時是顯王（King Xian）三十七年甲午歲（應為四十二年）。 第十三祖迦毗摩羅（Kapimala）是華氏國（Hua Clan Country）人。最初是外道，有三千徒弟，通曉各種不同的理論。後來從馬鳴尊者（Asvaghosa）那裡得到了佛法，帶領徒弟前往西印度。那裡有一位太子，名叫云自在（Cloud Freedom），仰慕尊者的名聲，邀請尊者到宮中供養。尊者說：『如來有教導，沙門不得親近國王、大臣等有權勢的人家。』太子說：『現在我國城北有一座大山，山中有一個石窟，師父可以在那裡禪修嗎？』尊者說：『可以。』於是進入那座山，走了幾里路，遇到一條大蟒蛇。尊者徑直向前走，毫不顧忌。蟒蛇於是盤繞在尊者的身上。尊者因此為它授了三歸依。蟒蛇聽完后就離開了。尊者將要到達石窟時，又有一位穿著白色衣服的老人出來，合掌問訊。尊者問：『你住在這裡做什麼？』老人回答說：『我過去曾經是一位比丘，喜歡寂靜。有初學的比丘多次來請教，我厭煩于應答，生起了嗔恨的想法，命終后墮落為蟒蛇之身。』

【English Translation】 English version: Kapimala then reverted to his original form, prostrated himself, and repented. The master asked, 'What is your name? How many are in your retinue?' He replied, 'My name is Kapimala, and I have three thousand in my retinue.' The master said, 'What transformations can you perform with your divine powers?' He replied, 'Transforming a vast ocean is a trivial matter for me.' The master said, 'Can you transform the nature-sea?' He replied, 'What is the nature-sea? I have never heard of it.' The master then explained the nature-sea to him, saying, 'The mountains, rivers, and the great earth are all established upon it. Samadhi and the six supernatural powers (formerly known as the six divine powers; according to the Zhengzong Ji, the word 'divine' should be removed) arise from it.' Upon hearing these words, Kapimala generated faith and, along with his three thousand followers, requested ordination. The master then summoned five hundred Arhats and conferred the complete precepts upon them. He further told them, 'The Tathagata's great Dharma eye treasury, I shall now entrust to you. Listen to my verse:' 'Concealment and manifestation are the fundamental Dharma, brightness and darkness are originally not two. Now I entrust the Dharma of enlightenment, which is neither to be taken nor to be abandoned.' After transmitting the Dharma, he entered the Dragon Vigor Samadhi, stood upright in the air like the sun, and then manifested Nirvana. The fourfold assembly enshrined his true body in the Dragon Shrine. This was in the thirty-seventh year of King Xian (should be the forty-second year), the year of Jiawu. The thirteenth patriarch, Kapimala, was a native of Hua Clan Country. Initially, he was a follower of external paths with three thousand disciples, versed in various heterodox theories. Later, he obtained the Dharma from Asvaghosa and led his disciples to West India. There was a prince there named Cloud Freedom, who admired the master's reputation and invited him to the palace for offerings. The master said, 'The Tathagata has taught that Shramanas should not associate closely with kings, ministers, or powerful families.' The prince said, 'To the north of our city, there is a large mountain with a stone cave. Could the master meditate there?' The master said, 'Yes.' He then entered the mountain and walked several miles, encountering a large python. The master walked straight ahead without concern. The python coiled around the master's body. The master then administered the Three Refuges to it. After listening, the python departed. As the master was about to reach the stone cave, an old man in white robes came out and greeted him with palms together. The master asked, 'Why do you dwell here?' The old man replied, 'I was once a Bhikshu who enjoyed solitude. Some novice Bhikshus frequently came to ask for instruction, and I became annoyed with answering, giving rise to thoughts of anger. After death, I fell into the body of a python.'

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。住是窟中今已千載。適遇尊者。獲聞戒法故來謝耳。尊者問曰。此山更有何人居止。曰北去十里有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。尊者遂與徒眾詣彼。龍樹出迎尊者曰。深山孤寂龍蟒所居。大德至尊何枉神足。師曰。吾非至尊來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。師曰。汝雖心語吾已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。尊者即與度脫。及五百龍眾俱受具戒。復告龍樹曰。今以如來大法眼藏付囑于汝。諦聽偈言。

非隱非顯法　　說是真實際 　悟此隱顯法　　非愚亦非智

付法已。即現神變化火焚身。龍樹收五色舍利建塔瘞之。即𧹞王四十一年壬辰歲也(當作四十六年)。

第十四祖龍樹尊者。西天竺國人也。亦名龍勝。始於毗羅尊者得法。后至南印度。彼國之人多信福業。聞尊者為說妙法遞相謂曰。人有福業世間第一。徒言佛信誰能睹之。尊者曰。汝欲見佛性先須除我慢。彼人曰。佛性大小。尊者曰。非大非小非廣非狹。無福無報不死不生。彼聞理勝悉回初心。尊者復于座上現自在身如滿月輪。一切眾唯聞法音不睹師相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹安能辨識。提婆曰。此是尊者現

【現代漢語翻譯】 現代漢語譯本： 他說：『我住在這個洞穴中已經一千年了。最近遇到了尊者，有幸聽聞了戒法，所以前來感謝。』尊者問道：『這座山中還有其他人居住嗎？』他說：『向北走十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那棵樹王名叫龍樹（Nagarjuna），經常為龍眾說法，我也聽受。』尊者於是和他的弟子們前往那裡。龍樹出來迎接尊者，說道：『深山孤寂，是龍蟒居住的地方，大德至尊為何屈尊降臨？』師父說：『我不是至尊，是來拜訪賢者的。』龍樹心中默唸道：『這位師父是否得到了決定性的智慧，開明了道眼？是否是大聖的繼承者？』師父說：『你雖然在心中默語，但我已經用意念知道了。只要一心出家，何必擔心我是否是聖人呢？』龍樹聽后，感到慚愧並謝罪。尊者就為他剃度，以及五百龍眾都受了具足戒。尊者又告訴龍樹說：『現在我將如來的大法眼藏交付給你，仔細聽我的偈語：』 『非隱非顯法，說是真實際，悟此隱顯法，非愚亦非智。』 傳法完畢后，尊者立即顯現神通，以火焚身。龍樹收集了五色舍利，建造佛塔埋葬。那一年是𧹞王（𧹞王）四十一年壬辰年（應當是四十六年）。 第十四祖龍樹尊者（Nagarjuna），是西天竺國（Western India）人。也叫龍勝（Nagarjuna）。最初從毗羅尊者（Vira）那裡得到佛法，後來到了南印度（Southern India）。那個國家的人大多相信福業。聽到尊者為他們宣說妙法，互相說道：『人的福業是世間第一，只是空談佛信，誰能親眼見到呢？』尊者說：『你們想要見到佛性，首先必須去除我慢。』那些人問道：『佛性有多大？』尊者說：『非大非小，非廣非狹，無福無報，不死不生。』他們聽了這些殊勝的道理，都改變了最初的想法。尊者又在座位上顯現自在之身，如同滿月一般。所有的人只聽到法音，卻看不到師父的相貌。那些人中有一位長者的兒子，名叫迦那提婆（Kanadeva），對眾人說：『你們認識這個相嗎？』眾人說：『眼睛沒有見過的，怎麼能夠辨認呢？』提婆（Deva）說：『這是尊者顯現的』

【English Translation】 English version: He said, 'I have lived in this cave for a thousand years. Recently, I met the Venerable One and had the good fortune to hear the precepts, so I came to express my gratitude.' The Venerable One asked, 'Are there any other people living in this mountain?' He said, 'Ten miles to the north, there is a large tree whose shade covers five hundred great dragons. The king of that tree is named Nagarjuna (Nagarjuna), and he often preaches the Dharma to the dragon assembly. I also listen and receive it.' The Venerable One then went there with his disciples. Nagarjuna came out to greet the Venerable One and said, 'This deep mountain is solitary and inhabited by dragons and pythons. Why does the greatly virtuous and supreme one condescend to grace us with your divine presence?' The Master said, 'I am not the supreme one, but I have come to visit a wise man.' Nagarjuna silently thought, 'Has this master attained decisive wisdom and opened the eye of the Tao? Is he the successor of the great sage?' The Master said, 'Although you speak in your heart, I already know it with my mind. Just focus on renouncing the world; why worry about whether I am a sage?' Upon hearing this, Nagarjuna felt ashamed and apologized. The Venerable One then ordained him, and all five hundred dragons received the complete precepts. The Venerable One then told Nagarjuna, 'Now I entrust the Dharma-eye treasury of the Tathagata to you. Listen carefully to this verse:' 'Neither hidden nor manifest is the Dharma, speaking of true reality. Understanding this hidden and manifest Dharma is neither foolish nor wise.' After transmitting the Dharma, the Venerable One immediately manifested divine powers and burned his body with fire. Nagarjuna collected the five-colored relics and built a pagoda to bury them. That year was the 41st year of King 𧹞 (𧹞王) in the Ren Chen year (should be the 46th year). The fourteenth patriarch, Venerable Nagarjuna (Nagarjuna), was a native of Western India (Western India). He was also known as Long Sheng (Nagarjuna). He initially received the Dharma from Venerable Vira (Vira) and later went to Southern India (Southern India). The people of that country mostly believed in meritorious deeds. Upon hearing the Venerable One expound the wonderful Dharma, they said to each other, 'A person's meritorious deeds are the most important thing in the world, but merely talking about faith in the Buddha, who can actually see it?' The Venerable One said, 'If you want to see the Buddha-nature, you must first remove your arrogance.' Those people asked, 'How big is the Buddha-nature?' The Venerable One said, 'Neither big nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' Upon hearing these superior principles, they all changed their initial thoughts. The Venerable One then manifested a self-existent body on the seat, like a full moon. Everyone only heard the Dharma sound but could not see the Master's appearance. Among those people was the son of an elder, named Kanadeva (Kanadeva), who said to the crowd, 'Do you recognize this form?' The crowd said, 'How can we recognize what our eyes have never seen?' Deva (Deva) said, 'This is the Venerable One manifesting'

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佛性體相以示我等。何以知之。蓋以。無相三昧形如滿月。佛性之義廓然虛明。言訖。輪相即隱復居本座。而說偈言。

身現圓月相　　以表諸佛體 　說法無其形　　用辨非聲色

彼眾聞偈頓悟無生。咸愿出家以求解脫。尊者即為剃髮命諸聖授具。其國先有外道五千餘人。作大幻術眾皆宗仰。尊者悉為化之令歸三寶。復造大智度論中論十二門論垂之於世。后告上首弟子迦那提婆曰。如來大法眼藏今當付汝。聽吾偈言。

為明隱顯法　　方說解脫理 　於法心不證　　無瞋亦無喜

付法訖入月輪三昧廣現神變。復就本座凝然禪寂。迦那提婆與諸四眾。共建寶塔以葬焉。即秦始皇三十五年己丑歲也。

景德傳燈錄卷第一 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二

天竺三十五祖(內一十三祖見錄內二十二祖旁出無錄)第十五祖迦那提婆第十六祖羅睺羅多第十七祖僧伽難提第十八祖伽邪舍多第十九祖鳩摩羅多第二十祖阇夜多第二十一祖婆修盤頭第二十二祖摩拏羅第二十三祖鶴勒那第二十四祖師子尊者達磨達(師子尊者旁出)因陀羅(達磨達旁出二祖)瞿羅忌利婆達磨尸利帝(因陀羅旁出四祖)那伽難提破樓求多羅波羅婆提波羅跋摩(瞿羅忌利婆

【現代漢語翻譯】 現代漢語譯本：請您爲了我們展示佛性（Buddha-nature）的本體和現象。要如何才能瞭解它呢？這是因為，無相三昧（asamādhi）的形狀如同滿月，佛性的意義廣大而空明。說完之後，輪相（cakra）隨即隱沒，尊者回到原來的座位，並說了偈語： 『身現圓月相，以表諸佛體，說法無其形，用辨非聲色。』 那些聽聞偈語的人立刻領悟了無生（anuppāda）。他們都希望出家以求解脫。尊者於是為他們剃度，並命令眾聖者授予他們具足戒（upasampadā）。這個國家先前有五千多名外道，他們施行大型幻術，受到大眾的尊崇。尊者全部教化了他們，使他們歸依三寶（triratna）。尊者又撰寫了《大智度論》（Mahāprajñāpāramitāśāstra）、《中論》（Mūlamadhyamakakārikā）、《十二門論》（Dvādaśanikāya-śāstra）流傳於世。之後，尊者告訴上首弟子迦那提婆（Kānadeva）說：『如來（Tathāgata）的大法眼藏（dharma-cakṣus）現在應當交付給你。聽我的偈語：』 『為明隱顯法，方說解脫理，於法心不證，無瞋亦無喜。』 交付佛法之後，尊者進入月輪三昧（candra-maṇḍala-samādhi），廣為顯現神通變化。之後，尊者回到原來的座位，凝然入定。迦那提婆與四眾弟子共同建造寶塔來安葬尊者。那一年是秦始皇三十五年，己丑年。 《景德傳燈錄》卷第一 大正藏第 51 冊 No. 2076 《景德傳燈錄》 《景德傳燈錄》卷第二 天竺三十五祖（印度三十五位祖師）（其中一十三位祖師見於記錄內，二十二位祖師旁出而無記錄）第十五祖迦那提婆（Kānadeva），第十六祖羅睺羅多（Rāhulata），第十七祖僧伽難提（Saṃghanandi），第十八祖伽邪舍多（Gayāśata），第十九祖鳩摩羅多（Kumāralāta），第二十祖阇夜多（Jāyata），第二十一祖婆修盤頭（Vasubandhu），第二十二祖摩拏羅（Manoratha），第二十三祖鶴勒那（Haklena），第二十四祖師子尊者（Siṃha Bhikṣu）達磨達（Dharmatrāta）（師子尊者旁出），因陀羅（Indra）（達磨達旁出二祖），瞿羅忌利婆（Gokulika），達磨尸利帝（Dharmaśrīti）（因陀羅旁出四祖），那伽難提（Nāgānandi），破樓求多羅（Purukutsottara），波羅婆提（Paravarti），波羅跋摩（Parama）(瞿羅忌利婆

【English Translation】 English version: Please show us the substance and phenomena of Buddha-nature. How can we understand it? It is because the asamādhi (無相三昧) is shaped like a full moon, and the meaning of Buddha-nature is vast and clear. After speaking, the cakra (輪相) immediately disappeared, and the Venerable returned to his original seat and spoke the following verse: 'The body manifests the form of a round moon, to represent the essence of all Buddhas; the Dharma is preached without form, to distinguish it from sound and color.' Those who heard the verse immediately realized anuppāda (無生). They all wished to renounce the world and seek liberation. The Venerable then shaved their heads and ordered the saints to bestow upon them the upasampadā (具足戒). This country previously had more than five thousand heretics who practiced great illusions and were revered by the masses. The Venerable converted them all, causing them to take refuge in the triratna (三寶). The Venerable also wrote the Mahāprajñāpāramitāśāstra (大智度論), the Mūlamadhyamakakārikā (中論), and the Dvādaśanikāya-śāstra (十二門論), which were passed down to the world. Afterward, the Venerable told his chief disciple, Kānadeva (迦那提婆): 'The Tathāgata's (如來) dharma-cakṣus (大法眼藏) should now be entrusted to you. Listen to my verse:' 'To clarify the hidden and manifest Dharma, the principle of liberation is explained; if the mind does not realize the Dharma, there is neither anger nor joy.' After entrusting the Dharma, the Venerable entered the candra-maṇḍala-samādhi (月輪三昧), extensively displaying miraculous transformations. Afterward, the Venerable returned to his original seat and entered into serene meditation. Kānadeva and the fourfold assembly together built a precious pagoda to bury the Venerable. That year was the thirty-fifth year of Emperor Qin Shi Huang, the year of Jichou. 《Jingde Records of the Transmission of the Lamp》, Volume 1 Taisho Tripitaka, Volume 51, No. 2076, 《Jingde Records of the Transmission of the Lamp》 《Jingde Records of the Transmission of the Lamp》, Volume 2 The Thirty-Five Patriarchs of India (天竺三十五祖) (Thirteen of whom are recorded herein, twenty-two of whom are collateral and unrecorded) The Fifteenth Patriarch Kānadeva (迦那提婆), the Sixteenth Patriarch Rāhulata (羅睺羅多), the Seventeenth Patriarch Saṃghanandi (僧伽難提), the Eighteenth Patriarch Gayāśata (伽邪舍多), the Nineteenth Patriarch Kumāralāta (鳩摩羅多), the Twentieth Patriarch Jāyata (阇夜多), the Twenty-first Patriarch Vasubandhu (婆修盤頭), the Twenty-second Patriarch Manoratha (摩拏羅), the Twenty-third Patriarch Haklena (鶴勒那), the Twenty-fourth Patriarch Siṃha Bhikṣu (師子尊者) Dharmatrāta (達磨達) (collateral to Siṃha Bhikṣu), Indra (因陀羅) (two patriarchs collateral to Dharmatrāta), Gokulika (瞿羅忌利婆), Dharmaśrīti (達磨尸利帝) (four patriarchs collateral to Indra), Nāgānandi (那伽難提), Purukutsottara (破樓求多羅), Paravarti (波羅婆提), Parama (波羅跋摩) (Gokulika

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旁出二祖)僧伽羅叉摩帝隸披羅(達磨尸利帝旁出二祖)訶利跋茂和修盤頭(破樓求多羅旁出三祖)達摩訶帝旃陀羅多勒那多羅(婆羅跋摩旁出三祖)盤頭多羅婆羅婆多毗舍也多羅(僧伽羅叉旁出五祖)毗樓羅多摩毗栗芻多羅優波膻馱婆難提多(已上二十二祖無語句不錄)第二十五祖婆舍斯多第二十六祖不如蜜多第二十七祖般若多羅

天竺三十五祖(一十三祖見錄)第十五祖迦那提婆第十六祖羅睺羅多第十七祖僧伽難提第十八祖伽耶舍多第十九祖鳩摩羅多第二十祖阇夜多第二十一祖婆修盤頭第二十二祖摩拏羅第二十三祖鶴勒那第二十四祖師子尊者第二十五祖婆舍斯多第二十六祖不如密多第二十七祖般若多羅師子尊者旁出達磨達達磨達出二祖一因陀羅二瞿羅忌利婆因陀羅出四祖一達磨尸利帝二那伽難提三破樓求多羅四波羅婆提瞿羅忌利婆出二祖一波羅跋摩二僧伽羅叉達磨尸利帝出二祖一摩帝隸拔羅二訶利跋茂破樓求多羅出三祖一和修盤頭二達摩訶帝三旃陀羅多波羅跋摩出三祖一勒那多羅二盤頭多羅三婆羅婆多僧伽羅叉出五祖一毗舍也多羅二毗樓羅多摩三毗栗芻多羅四優波膻馱五婆難提多

(已上旁出二十二祖無機緣語句不錄)。

第十五祖迦那提婆者。南天竺國人也。姓毗舍羅。初求福業兼樂辯論。后謁

【現代漢語翻譯】 現代漢語譯本 （旁出二祖）僧伽羅叉（Samgharaksha，僧伽守護）摩帝隸披羅（Matilipila）(達磨尸利帝（Dharmasri，法吉祥）旁出二祖)訶利跋茂（Haribhadra）和修盤頭（Vasubandhu，世親）(破樓求多羅（Purohita，國師）旁出三祖)達摩訶帝（Dharmahati）旃陀羅多勒那多羅（Ratnatara，寶星）(婆羅跋摩（Balavarman）旁出三祖)盤頭多羅（Bandhutrata）婆羅婆多（Balabhata）毗舍也多羅（Visakhyatara，勝眼）(僧伽羅叉（Samgharaksha，僧伽守護）旁出五祖)毗樓羅多摩（Virutaka）毗栗芻多羅（Vrikshatrata，樹護）優波膻馱（Upasanta，寂靜）婆難提多（Vasumitra，世友）(已上二十二祖無語句不錄) 第二十五祖婆舍斯多（Vasasita）第二十六祖不如蜜多（Punyamitra，福友）第二十七祖般若多羅（Prajnatara，慧眼） 天竺三十五祖(一十三祖見錄)第十五祖迦那提婆（Kanadeva，迦那提婆）第十六祖羅睺羅多（Rahulata，羅睺羅多）第十七祖僧伽難提（Sanghanandi，僧伽難提）第十八祖伽耶舍多（Gayata，伽耶舍多）第十九祖鳩摩羅多（Kumarata，鳩摩羅多）第二十祖阇夜多（Jayata，阇夜多）第二十一祖婆修盤頭（Vasubandhu，世親）第二十二祖摩拏羅（Manura，摩拏羅）第二十三祖鶴勒那（Haklena，鶴勒那）第二十四祖師子尊者（Simha，師子）第二十五祖婆舍斯多（Vasasita）第二十六祖不如密多（Punyamitra，福友）第二十七祖般若多羅（Prajnatara，慧眼）師子尊者（Simha，師子）旁出達磨達（Dharmata，法達）達磨達（Dharmata，法達）出二祖一因陀羅（Indra，因陀羅）二瞿羅忌利婆（Gokulagiriva）因陀羅（Indra，因陀羅）出四祖一達磨尸利帝（Dharmasri，法吉祥）二那伽難提（Naganandi，龍難提）三破樓求多羅（Purohita，國師）四波羅婆提（Prabhavati）瞿羅忌利婆（Gokulagiriva）出二祖一波羅跋摩（Balavarman）二僧伽羅叉（Samgharaksha，僧伽守護）達磨尸利帝（Dharmasri，法吉祥）出二祖一摩帝隸拔羅（Matilipila）二訶利跋茂（Haribhadra）破樓求多羅（Purohita，國師）出三祖一和修盤頭（Vasubandhu，世親）二達摩訶帝（Dharmahati）三旃陀羅多（Chandratara）波羅跋摩（Balavarman）出三祖一勒那多羅（Ratnatara，寶星）二盤頭多羅（Bandhutrata）三婆羅婆多（Balabhata）僧伽羅叉（Samgharaksha，僧伽守護）出五祖一毗舍也多羅（Visakhyatara，勝眼）二毗樓羅多摩（Virutaka）三毗栗芻多羅（Vrikshatrata，樹護）四優波膻馱（Upasanta，寂靜）五婆難提多（Vasumitra，世友） （已上旁出二十二祖無機緣語句不錄）。 第十五祖迦那提婆（Kanadeva，迦那提婆）者。南天竺國人也。姓毗舍羅。初求福業兼樂辯論。后謁

【English Translation】 English version (Collateral Lineage of the Second Ancestor) Samgharaksha (Monk Guardian) Matilipila (Dharmasri (Auspicious Dharma), Collateral Lineage of the Second Ancestor) Haribhadra Vasubandhu (Purohita (Royal Teacher), Collateral Lineage of the Third Ancestor) Dharmahati Chandratara (Ratnatara (Jewel Star), Collateral Lineage of the Third Ancestor) Bandhutrata Balabhata Visakhyatara (Superior Eye) (Samgharaksha (Monk Guardian), Collateral Lineage of the Fifth Ancestor) Virutaka Vrikshatrata (Tree Protector) Upasanta (Tranquility) Vasumitra (Above twenty-two ancestors, no sayings are recorded.) The Twenty-fifth Ancestor was Vasasita. The Twenty-sixth Ancestor was Punyamitra (Friend of Merit). The Twenty-seventh Ancestor was Prajnatara (Eye of Wisdom). The Thirty-five Ancestors of India (Thirteen Ancestors are recorded) The Fifteenth Ancestor was Kanadeva. The Sixteenth Ancestor was Rahulata. The Seventeenth Ancestor was Sanghanandi. The Eighteenth Ancestor was Gayata. The Nineteenth Ancestor was Kumarata. The Twentieth Ancestor was Jayata. The Twenty-first Ancestor was Vasubandhu. The Twenty-second Ancestor was Manura. The Twenty-third Ancestor was Haklena. The Twenty-fourth Ancestor was the Venerable Simha (Lion). The Twenty-fifth Ancestor was Vasasita. The Twenty-sixth Ancestor was Punyamitra (Friend of Merit). The Twenty-seventh Ancestor was Prajnatara (Eye of Wisdom). The Venerable Simha (Lion) had a collateral lineage of Dharmata (Dharma Attainment). Dharmata (Dharma Attainment) produced two ancestors: 1. Indra 2. Gokulagiriva. Indra produced four ancestors: 1. Dharmasri (Auspicious Dharma) 2. Naganandi (Dragon Nandi) 3. Purohita (Royal Teacher) 4. Prabhavati. Gokulagiriva produced two ancestors: 1. Balavarman 2. Samgharaksha (Monk Guardian). Dharmasri (Auspicious Dharma) produced two ancestors: 1. Matilipila 2. Haribhadra. Purohita (Royal Teacher) produced three ancestors: 1. Vasubandhu 2. Dharmahati 3. Chandratara. Balavarman produced three ancestors: 1. Ratnatara (Jewel Star) 2. Bandhutrata 3. Balabhata. Samgharaksha (Monk Guardian) produced five ancestors: 1. Visakhyatara (Superior Eye) 2. Virutaka 3. Vrikshatrata (Tree Protector) 4. Upasanta (Tranquility) 5. Vasumitra. (Above twenty-two ancestors in the collateral lineages have no recorded sayings or circumstances). The Fifteenth Ancestor, Kanadeva, was from South India. His surname was Visala. Initially, he sought meritorious deeds and enjoyed debate. Later, he visited

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龍樹大士將及門。龍樹知是智人。先遣侍者。以滿缽水置於坐前。尊者睹之即以一針投之而進。欣然契會。龍樹即為說法。不起于坐見月輪相。唯聞其聲不見其形。尊者語眾曰。今此瑞者。師現佛性表說法非聲色也。尊者既得法。后至毗羅國。彼有長者曰梵摩凈德。一日園樹生大耳如菌。味甚美。唯長者與第二子羅睺羅多取而食之。取已隨長盡而復生。自余親屬皆不能見。時尊者知其宿因遂至其家。長者問其故。尊者曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛沾信施故報為木菌。惟汝與子(正宗云與次子)精誠供養。得以享之。余即否矣。又問。長者年多少。答曰。七十有九。尊者乃說偈曰。

入道不通理　　復身還信施 　汝年八十一　　此樹不生耳

長者聞偈彌加嘆伏。且曰。弟子衰老不能事師。愿舍次子隨師出家。尊者曰。昔如來記此子。當第二五百年為大教主。今之相遇蓋符宿因。即與剃髮執侍。至巴連弗城。聞諸外道慾障佛法計之既久。尊者乃執長幡入彼眾中。彼問尊者曰。汝何不前。尊者曰。汝何不后。又曰。汝似賤人。尊者曰汝似良人。又曰。汝解何法。尊者曰。汝百不解。又曰。我欲得佛。尊者曰。我酌然得佛。又曰。汝不合得。尊者曰。元道我得汝實不得。又曰。汝既不得云何

【現代漢語翻譯】 現代漢語譯本： 龍樹大士即將來到門前。龍樹知道來者是位有智慧的人，便先派遣侍者，將盛滿一缽水放在座位前。尊者見到后，立即用一根針投進水中，然後才進去，龍樹對此心領神會，非常高興。龍樹便為尊者說法，（說法時）沒有離開座位，（尊者）只見到月輪的影像，只聽到龍樹的聲音卻看不見他的形體。尊者告訴眾人說：『現在這種祥瑞的景象，是龍樹大師顯現佛性，表明說法不在於聲音和形色。』尊者得到佛法后，後來到了毗羅國。那裡有一位長者名叫梵摩凈德（梵摩凈德：梵語，意為『清凈的功德』）。一天，他家園中的樹上長出像蘑菇一樣的大耳，味道非常鮮美。只有長者和他的第二個兒子羅睺羅多（羅睺羅多：佛陀之子）才能採摘食用。採摘后，隨著長者食用，大耳又會重新生長出來。其餘的親屬都看不見這種大耳。當時，尊者知道其中的前因後果，於是來到長者家中。長者詢問其中的緣由。尊者說：『你家過去曾經供養一位比丘（比丘：佛教出家男子），然而這位比丘道眼未明，虛受信徒的佈施，所以（死後）報應為木菌。只有你和你的兒子以真誠之心供養，才能享用這些木菌，其餘的人就不行了。』長者又問：『長者您今年多少歲了？』回答說：『七十九歲。』尊者於是說偈語道： 『入道不通理，復身還信施，汝年八十一，此樹不生耳。』 長者聽了偈語，更加讚歎信服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄次子跟隨師父出家。』尊者說：『過去如來（如來：佛的十個稱號之一）曾預言這個孩子，當在第二個五百年（佛滅度后的第二個五百年）成為大教主。今天我們相遇，大概是符合過去的因緣。』於是就為（羅睺羅多）剃度，讓他執侍左右。到達巴連弗城（巴連弗城：古代印度城市）后，（尊者）聽說各位外道想要阻礙佛法，計劃了很久。尊者於是拿著長幡進入他們的集會中。外道問尊者說：『你為什麼不向前走？』尊者說：『你為什麼不向後退？』外道又說：『你像**。』尊者說：『你像良人。』外道又說：『你懂得什麼法？』尊者說：『你什麼都不懂。』外道又說：『我想要成佛。』尊者說：『我確實已經成佛。』外道又說：『你不應該成佛。』尊者說：『原本的道是我得到的，你實際上得不到。』外道又說：『你既然沒有得到，為什麼……』

【English Translation】 English version: The great Bodhisattva Nāgārjuna (Nāgārjuna: A famous Buddhist philosopher) was about to arrive at the gate. Nāgārjuna knew that the visitor was a wise man, so he first sent a servant to place a bowl full of water in front of the seat. The Venerable one saw it and immediately threw a needle into it before entering. Nāgārjuna was delighted and understood, so he began to expound the Dharma for the Venerable one. (While expounding the Dharma) he did not rise from his seat, and (the Venerable one) only saw the image of the moon wheel, hearing only Nāgārjuna's voice but not seeing his form. The Venerable one told the assembly, 'This auspicious sign now is that the master is manifesting the Buddha-nature, indicating that the Dharma is not in sound or form.' After the Venerable one obtained the Dharma, he later went to the country of Virā. There was an elder there named Brahmā Nirmala-kīrti (Brahmā Nirmala-kīrti: Sanskrit, meaning 'pure merit of Brahma'). One day, large ears like mushrooms grew on the trees in his garden, and they tasted very delicious. Only the elder and his second son, Rāhula-bhadra (Rāhula-bhadra: Buddha's son), could pick and eat them. After being picked, they would regrow as the elder ate them. The rest of the relatives could not see these large ears. At that time, the Venerable one knew the cause of this from the past, so he went to the elder's house. The elder asked the reason for this. The Venerable one said, 'Your family once made offerings to a Bhikṣu (Bhikṣu: Buddhist monk), but this Bhikṣu's eye of the Dharma was not clear, and he received the faithful's offerings in vain, so (after death) he is now reborn as wood fungus. Only you and your son, with sincere hearts, made offerings, so you can enjoy these wood fungus; the rest cannot.' The elder then asked, 'How old are you, Elder?' He replied, 'Seventy-nine.' The Venerable one then spoke a verse: 'Entering the Path without understanding the principle, returning to the body to repay the offerings, you will be eighty-one years old, and this tree will no longer grow ears.' The elder, hearing the verse, praised and submitted even more, and said, 'This disciple is old and cannot serve the master; I wish to give up my second son to follow the master to become a monk.' The Venerable one said, 'In the past, the Tathāgata (Tathāgata: One of the ten titles of a Buddha) prophesied that this child would become a great leader of the teachings in the second five hundred years (the second five hundred years after the Buddha's Parinirvana). Our meeting today is probably in accordance with past causes.' So he shaved (Rāhula-bhadra)'s head and had him attend to him. After arriving at Pāṭaliputra (Pāṭaliputra: An ancient Indian city), (the Venerable one) heard that the various heretics wanted to obstruct the Buddha-dharma and had been planning for a long time. The Venerable one then held a long banner and entered their assembly. The heretics asked the Venerable one, 'Why do you not go forward?' The Venerable one said, 'Why do you not retreat?' The heretics then said, 'You are like a **.' The Venerable one said, 'You are like a good man.' The heretics then said, 'What Dharma do you understand?' The Venerable one said, 'You understand nothing.' The heretics then said, 'I want to become a Buddha.' The Venerable one said, 'I have indeed become a Buddha.' The heretics then said, 'You should not become a Buddha.' The Venerable one said, 'The original path is what I have attained, but you cannot actually attain it.' The heretics then said, 'Since you have not attained it, why...'

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言得。尊者曰。汝有我故所以不得。我無我我故自當得。彼詞既屈。乃問師曰。汝名何等。尊者曰。我名迦那提婆。彼既夙聞師名。乃悔過致謝。時眾中猶互興問難。尊者析以無礙之辯。由是歸伏。乃告上足羅睺羅多而付法眼。偈曰。

本對傳法人　　為說解脫理 　於法實無證　　無終亦無始

尊者說偈已。入奮迅定身放八光而歸寂滅。學眾興塔而供養之。即前漢文帝十九年庚辰歲也。

第十六祖羅睺羅多者。迦毗羅國人也行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。尊者告眾曰。此河之源凡五百里。有聖者僧伽難提居於彼處。佛志一千年后當紹聖位。語已領諸學眾溯流而上。至彼見僧伽難提安坐入定。尊者與眾伺之。經三七日方從定起。尊者問曰。汝身定耶。心定耶。曰身心俱定。尊者曰。身心俱定何有出入。曰雖有出入不失定相。如金在井金體常寂。尊者曰。若金在井若金出井金無動靜何物出入。曰言金動靜何物出入。許金出入金非動靜。尊者曰。若金在井出者何金。若金出井在者何物。曰金若出井在者非金。金若在井出者非物。尊者曰。此義不然。曰彼理非著。尊者曰。此義當墮。曰彼義不成。尊者曰。彼義不成我義成矣。曰我義雖成法非我故。尊者曰。我義己成我無我故

【現代漢語翻譯】 現代漢語譯本： 那人說：『你說得對。』 迦那提婆尊者說：『你因為有「我」的執著，所以不能領悟。我因為沒有「我」的執著，自然能夠領悟。』 那人理屈詞窮。於是問迦那提婆尊者說：『你叫什麼名字？』 尊者說：『我名叫迦那提婆（Kanadeva）。』 那人早就聽說過迦那提婆尊者的名字，於是後悔自己的冒犯，向尊者道歉謝罪。當時大眾中還有互相辯論詰難的，尊者用無礙的辯才來分析解釋，因此眾人都歸順信服。於是迦那提婆尊者告訴他的上首弟子羅睺羅多（Rahulata），並將佛法正眼傳授給他。傳法偈語說： 『本來是為傳法的人，為他說解脫的道理；對於法實際上沒有證得，沒有終結也沒有開始。』 迦那提婆尊者說完偈語后，進入奮迅定（Samadhi of vigorous strides），身體放出八種光芒而歸於寂滅。弟子們建造佛塔來供養他。這正是前漢文帝十九年庚辰年。 第十六祖羅睺羅多（Rahulata），是迦毗羅國（Kapila）人。他遊行教化到了室羅筏城（Sravasti）。那裡有一條河名叫金水河，河水味道特別甘美。河中心還顯現出五佛的影像。尊者告訴眾人說：『這條河的源頭大約五百里遠的地方，有一位聖者僧伽難提（Samghanandi）居住在那裡。佛陀示寂一千年后，他應當繼承聖位。』 說完后，帶領眾弟子逆流而上。到達那裡，看見僧伽難提安穩地坐在那裡入定。尊者和眾人等候他。經過二十一天後，僧伽難提才從禪定中出來。尊者問道：『你的身體入定了嗎？還是心入定了嗎？』 僧伽難提回答說：『身和心都入定了。』 尊者說：『身和心都入定了，怎麼會有出入呢？』 僧伽難提回答說：『雖然有出入，卻沒有失去禪定的狀態。就像金子在井裡，金子的本體始終是寂靜的。』 尊者說：『如果金子在井裡，或者金子出了井，金子沒有動靜，那麼是什麼東西出入呢？』 僧伽難提回答說：『說金子動靜，又說有什麼東西出入，允許金子出入，金子本身並非動靜。』 尊者說：『如果金子在井裡，那麼出來的是什麼金子？如果金子出了井，那麼在井裡的是什麼東西？』 僧伽難提回答說：『金子如果出了井，那麼在井裡的就不是金子。金子如果在井裡，那麼出來的就不是東西。』 尊者說：『這個道理不對。』 僧伽難提回答說：『那個道理並非執著。』 尊者說：『這個道理應當墮落。』 僧伽難提回答說：『那個道理不能成立。』 尊者說：『那個道理不能成立，我的道理就成立了。』 僧伽難提回答說：『我的道理即使成立，法也不是我的緣故。』 尊者說：『我的道理已經成立，因為我沒有「我」的執著。』

【English Translation】 English version: The man said, 'You speak correctly.' The Venerable Kanadeva said, 'It is because you have the attachment to 'self' that you cannot attain enlightenment. I, because I have no attachment to 'self', will naturally be able to attain enlightenment.' The man was at a loss for words. Then he asked the master, 'What is your name?' The Venerable said, 'My name is Kanadeva.' The man had long heard of the Venerable Kanadeva's name, and he repented his offense and apologized. At that time, there were still mutual debates and challenges among the assembly. The Venerable analyzed and explained with unimpeded eloquence, and therefore the assembly submitted and believed. Then the Venerable Kanadeva told his foremost disciple Rahulata and transmitted the Dharma Eye to him. The verse of transmission says: 'Originally for the person who transmits the Dharma, to speak the principle of liberation; in reality, there is no attainment of the Dharma, no end and no beginning.' After the Venerable Kanadeva finished speaking the verse, he entered the Samadhi of vigorous strides, his body emitted eight kinds of light and he entered into stillness. The disciples built a stupa to make offerings to him. This was in the nineteenth year of Emperor Wen of the Former Han Dynasty, the year of Gengchen. The Sixteenth Ancestor, Rahulata, was a native of Kapilavastu (Kapila). He traveled and taught to Sravasti. There was a river there called the Golden Water River, and the water tasted particularly sweet. In the center of the river, the images of five Buddhas appeared. The Venerable told the assembly, 'About five hundred miles from the source of this river, there is a sage, Sanghanandi, living there. One thousand years after the Buddha's Parinirvana, he should inherit the holy position.' After speaking, he led the disciples upstream. Arriving there, they saw Sanghanandi sitting peacefully in Samadhi. The Venerable and the assembly waited for him. After twenty-one days, Sanghanandi emerged from meditation. The Venerable asked, 'Is your body in Samadhi? Or is your mind in Samadhi?' Sanghanandi replied, 'Both body and mind are in Samadhi.' The Venerable said, 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi replied, 'Although there is coming and going, the state of Samadhi is not lost. Like gold in a well, the essence of gold is always still.' The Venerable said, 'If gold is in the well, or gold is out of the well, gold has no movement or stillness, then what is coming and going?' Sanghanandi replied, 'Speaking of gold's movement and stillness, and speaking of what is coming and going, allowing gold to come and go, gold itself is not movement or stillness.' The Venerable said, 'If gold is in the well, then what gold is coming out? If gold is out of the well, then what is in the well?' Sanghanandi replied, 'If gold is out of the well, then what is in the well is not gold. If gold is in the well, then what is coming out is not a thing.' The Venerable said, 'This principle is not right.' Sanghanandi replied, 'That principle is not attachment.' The Venerable said, 'This principle should fall.' Sanghanandi replied, 'That principle cannot be established.' The Venerable said, 'That principle cannot be established, my principle is established.' Sanghanandi replied, 'Even if my principle is established, the Dharma is not mine.' The Venerable said, 'My principle is already established, because I have no attachment to 'self'.'

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。曰我無我故覆成何義。尊者曰。我無我故故成汝義。曰仁者。師於何聖得是無我。尊者曰。我師迦那提婆證是無我。曰稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。尊者曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。尊者曰。汝心自在非我所繫。語已即以右手擎金缽舉至梵宮。取彼香飯將齋大眾。而大眾忽生厭惡之心。尊者曰。非我之咎汝等自業。即命僧伽難提分坐同食。眾復訝之。尊者曰汝不得食。皆由此故。當知與吾分坐者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中已至三果而未證無漏者也。眾曰我師神力斯可信矣。彼云過去佛者即竊疑焉。僧伽難提知眾生慢。乃曰。世尊在日世界平正。無有丘陵江河溝洫。水悉甘美草木滋茂。國土豐盈無八苦行十善。自雙樹示滅八百餘年。世界丘墟樹木枯悴。人無至信正念輕微。不信真如唯愛神力。言訖。以右手漸展入地。至金剛輪際取甘露水。以琉璃器持至會所。大眾見之即時欽慕悔過作禮。於是尊者命僧伽難提而付法眼。偈曰。

於法實無證　　不取亦不離 　法非有無相　　內外云何起

尊者付法已。安坐歸寂。四眾建塔。此目前漢武帝二十八年戊辰歲也。

第十七祖僧伽難提者。室羅閥城寶

莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。

稽首大慈父　　和南骨血母 　我今欲出家　　幸愿哀愍故

父母固止之。遂終日不食。乃許其在家。出家號僧伽難提。覆命沙門禪利多為之師。積十九載未曾退倦。尊者每自念言。身居王宮胡為出家。一夕天光下屬。見一路坦平不覺徐行。約十里許至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子不知所在。經十年。尊者得法受記已。行化至摩提國。忽有涼風襲眾身心悅適非常。而不知其然。尊者曰。此道德之風也。當有聖者出世嗣續祖燈乎。言訖。以神力攝諸大眾遊歷山谷。食頃至一峰下謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍一童子持圓鑒直造尊者前。尊者問。汝幾歲耶。曰百歲。尊者曰。汝年尚幼何言百歲。曰我不會理正百歲耳。尊者曰。汝善機耶。曰佛言若人生百歲。不會諸佛機。未若生一日。而得決了之。師曰。汝手中者當何所表。童曰。諸佛大圓鑒內外無瑕翳。兩人同得見心眼皆相似。彼父母聞子語。即舍令出家。尊者攜至本處。受具戒訖。名伽耶舍多。他時聞風吹殿銅鈴聲。尊者問師曰。鈴鳴耶風鳴耶。師曰。非風非鈴我心鳴耳。尊者曰。心復誰乎。師曰。俱寂

【現代漢語翻譯】 現代漢語譯本 他是莊嚴王的兒子。出生時就能說話，經常讚頌佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說： 『頂禮大慈悲的父親，問候養育我的母親，我現在想要出家，希望你們能夠慈悲憐憫我。』 父母堅決阻止他。於是他整天不吃東西。父母才答應他在家修行。出家后法號僧伽難提（Sanghanandi）。又命令沙門禪利多（Shanarita）做他的老師。積累了十九年，從未退縮懈怠。尊者常常自己想：身在王宮，為何要出家呢？一天晚上，天光照耀下來，他看到一條道路平坦開闊，不知不覺地慢慢行走。大約走了十里路，到了一座大巖石前，那裡有一個石窟。於是他在裡面安靜地修行。他的父親失去了兒子，就把禪利多（Shanarita）驅逐出國，尋找他的兒子，卻不知道他在哪裡。經過十年，尊者得法受記之後，前往摩提國弘法。忽然有一陣涼風吹來，眾人身心愉悅，非常舒適，卻不知道為什麼。尊者說：『這是道德之風啊，應當有聖人出世來繼承祖師的燈火吧。』說完，用神通帶領大眾遊歷山谷。過了一會兒，來到一座山峰下，對眾人說：『這座山峰頂上有紫色的雲彩，像傘蓋一樣，聖人就住在這裡了。』於是和大眾一起徘徊了很久，看見山間茅舍里有一個童子拿著圓鏡，逕直走到尊者面前。尊者問：『你幾歲了？』童子說：『一百歲。』尊者說：『你年紀還小，怎麼說一百歲呢？』童子說：『我不會理會正事，白活了一百歲罷了。』尊者說：『你擅長機鋒嗎？』童子說：『佛說如果人活了一百歲，卻不明白諸佛的機鋒，還不如只活一天，卻能夠徹底明白。』尊者說：『你手中的東西應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩個人都能看見，心眼都相似。』童子的父母聽見兒子說的話，就捨得讓他出家。尊者帶他到本處，受了具足戒后，名叫伽耶舍多（Gayashata）。後來，聽到風吹殿上的銅鈴，尊者問師父說：『是鈴在響，還是風在響？』師父說：『不是風響，也不是鈴響，是我的心在響。』尊者說：『心又是誰呢？』師父說：『都是寂靜。』

【English Translation】 English version He was the son of King Zhuangyan (King Majestic). He could speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow to my compassionate father, and greet my mother who nurtured me. I now wish to renounce the world; I hope you will have compassion on me.' His parents firmly stopped him. So he refused to eat all day. Then his parents allowed him to practice at home. After renouncing the world, he was named Sanghanandi (Delight of the Sangha). He also ordered the Shramana Shanarita (Calm Benefit) to be his teacher. He accumulated nineteen years of practice without ever retreating or becoming weary. The Venerable One often thought to himself: 'Living in the royal palace, why did I renounce the world?' One night, heavenly light shone down, and he saw a road that was flat and wide. Unconsciously, he walked slowly. After about ten li (Chinese mile), he arrived at a large rock, where there was a stone cave. So he practiced quietly inside. His father, having lost his son, banished Shanarita (Calm Benefit) from the country and searched for his son, but did not know where he was. After ten years, the Venerable One attained the Dharma and received the prediction, and went to the country of Moti to propagate the Dharma. Suddenly, a cool breeze blew, and everyone felt refreshed and comfortable, but they did not know why. The Venerable One said, 'This is the wind of morality. There should be a sage born to inherit the ancestral lamp.' After speaking, he used his supernatural power to lead the masses to travel through the mountains and valleys. After a while, they came to the foot of a peak and said to the crowd, 'There is a purple cloud like a canopy on the top of this peak. The sage lives here.' So he lingered with the crowd for a long time, and saw a boy from a mountain hut holding a round mirror, walking straight to the Venerable One. The Venerable One asked, 'How old are you?' The boy said, 'One hundred years old.' The Venerable One said, 'You are still young, how can you say one hundred years old?' The boy said, 'I don't know how to manage affairs, I have lived a hundred years in vain.' The Venerable One said, 'Are you good at subtle understanding?' The boy said, 'The Buddha said that if a person lives for a hundred years but does not understand the subtle workings of the Buddhas, it is better to live for only one day and be able to understand them thoroughly.' The Venerable One said, 'What does the thing in your hand represent?' The boy said, 'The great round mirror of the Buddhas is flawless inside and out. Two people can see it together, and their minds and eyes are similar.' The boy's parents heard their son's words and were willing to let him renounce the world. The Venerable One took him to his place and, after receiving the full precepts, named him Gayashata (Gayata the Rich). Later, hearing the wind blowing the copper bell of the palace, the Venerable One asked his teacher, 'Is it the bell ringing, or the wind ringing?' The teacher said, 'It is neither the wind nor the bell ringing, it is my heart ringing.' The Venerable One said, 'Who is the heart then?' The teacher said, 'All is stillness.'

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靜故。尊者曰。善哉善哉。繼吾道者非子而誰。即付法偈曰。

心地本無生　　因地從緣起 　緣種不相妨　　華果亦復爾

尊者付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。目前漢昭帝十三年丁未歲也。

第十八祖伽耶舍多者。摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒因而有娠。凡七日而誕。肌體瑩如琉璃未嘗洗沐自然香潔。幼好閑靜語非常童。持鑒出遊遇難提尊者得度。領徒至大月氏國。見一婆羅門舍有異氣。尊者將入彼舍。舍主鳩摩羅多問曰。是何徒眾。曰是佛弟子。彼聞佛號心神竦然。即時閉戶。尊者良久自扣其門。羅多曰。此舍無人。尊者曰。答無者誰。羅多聞語知是異人。遽開關延接。尊者曰。昔世尊記曰。吾滅后一千年有大士。出現于月氏國。紹隆玄化。今汝值吾應斯嘉運。於是鳩摩羅多發宿命智。投誠出家受具訖付法。偈曰。

有種有心地　　因緣能發萌 　于緣不相礙　　當生生不生

尊者付法已。踴身虛空現十八種神變。化火光三昧自焚其身。眾以舍利起塔。目前漢成帝二十年戊申歲也。

第十九祖鳩摩羅多者。大月氏國婆羅門之子也。昔為自在天人(欲界第六天)見菩

【現代漢語翻譯】 現代漢語譯本： 靜故（寂靜的緣故）。尊者說：『好啊，好啊。繼承我的道統的不是你又是誰呢？』隨即付法偈說： 『心地本來沒有生滅，因地依隨因緣而起。 因緣種子互不相妨礙，花和果也是這樣。』 尊者傳法完畢，右手攀著樹而圓寂。大眾商議說：『尊者在樹下歸於寂滅，難道是要垂蔭後代嗎？』打算將全身供奉在高地建塔。但眾人合力也無法舉起尊者的遺體，便就在樹下建塔。當時是前漢昭帝十三年丁未年。 第十八祖伽耶舍多（Gayasata）（人名），是摩提國人。姓郁頭藍（Uddalaka）。父親是天蓋（Tiangai），母親是方聖（Fangsheng）。曾經夢見大神拿著鏡子，因此懷孕。七天後就生下了他。肌膚瑩潤如琉璃，從不洗浴也自然香潔。從小就喜歡安靜，說的話不像一般孩童。拿著鏡子出遊時，遇到難提尊者（Nanti），得以度化。帶領徒弟到大月氏國，看見一婆羅門（Brahman）的住所里有奇異的氣息。尊者將要進入那所住所，住所的主人鳩摩羅多（Kumarata）問道：『這是什麼隊伍？』回答說：『是佛的弟子。』鳩摩羅多聽到『佛』這個名號，心神肅然，立刻關上門。尊者過了很久，自己敲門。鳩摩羅多說：『這所房子里沒有人。』尊者說：『回答沒有的人是誰？』鳩摩羅多聽了這話，知道是異人，趕緊打開門迎接。尊者說：『過去世尊（釋迦牟尼佛）曾預言說：我滅度后一千年，會有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到我，正是應驗了這個美好的機緣。』於是鳩摩羅多生起了宿命智，真心誠意地出家，受了具足戒后，尊者將法傳給他，並說了偈語： 『有種子也有心地，因緣能夠使它發芽。 在因緣上互不相礙，應當生的時候就生，不應當生的時候就不生。』 尊者傳法完畢，踴身到虛空中，顯現十八種神通變化，用火光三昧（Samadhi of Fiery Light）自焚其身。眾人用舍利（Sarira）建塔。當時是前漢成帝二十年戊申年。 第十九祖鳩摩羅多（Kumarata），是大月氏國婆羅門（Brahman）的兒子。過去是自在天人（Isvara）（欲界第六天），看見菩

【English Translation】 English version: Being still, therefore. The Venerable said, 'Excellent, excellent. If not you, who else will succeed my path?' Then he bestowed the Dharma verse, saying: 'The mind-ground is fundamentally without birth, Arising from conditions based on the causal ground. The seeds of conditions do not obstruct each other, Flowers and fruits are also like this.' After the Venerable transmitted the Dharma, he passed away while holding onto a tree with his right hand. The assembly discussed, 'The Venerable attained stillness under the tree; is it to provide shade for future generations?' They planned to enshrine his whole body on a plateau and build a stupa. However, the collective strength could not lift him. So, they built a stupa under the tree. This was in the thirteenth year of Emperor Zhao of the Former Han Dynasty, the year Dingwei. The eighteenth patriarch, Gayasata (name of a person), was from the country of Moti. His surname was Uddalaka. His father was Tiangai, and his mother was Fangsheng. She once dreamed of a great deity holding a mirror, and thus became pregnant. She gave birth after only seven days. His skin was as radiant as crystal, and without washing, he was naturally fragrant and pure. From a young age, he loved tranquility and spoke unlike ordinary children. While traveling with a mirror, he encountered the Venerable Nanti and was able to be liberated. Leading his disciples to the country of Dayueshi, he saw a strange aura emanating from the residence of a Brahman. The Venerable was about to enter the residence when the owner, Kumarata, asked, 'What is this group?' He replied, 'They are disciples of the Buddha.' Upon hearing the name 'Buddha,' Kumarata was awestruck and immediately closed the door. After a long while, the Venerable knocked on the door himself. Kumarata said, 'There is no one in this house.' The Venerable said, 'Who is it that answers that there is no one?' Hearing these words, Kumarata knew he was an extraordinary person and quickly opened the door to welcome him. The Venerable said, 'In the past, the World Honored One (Sakyamuni Buddha) prophesied, 'One thousand years after my extinction, a great being will appear in the country of Dayueshi, to continue and promote the profound teachings. Now that you have met me, you are fulfilling this auspicious opportunity.' Thereupon, Kumarata awakened his knowledge of past lives, sincerely renounced the world, received the full precepts, and the Venerable transmitted the Dharma to him, saying in verse: 'There is a seed and also a mind-ground, Conditions can cause it to sprout. In conditions, they do not obstruct each other, When it should arise, it arises; when it should not arise, it does not arise.' After the Venerable transmitted the Dharma, he rose into the sky, manifesting eighteen kinds of miraculous transformations, and self-immolated his body using the Samadhi of Fiery Light. The assembly built a stupa with his relics (Sarira). This was in the twentieth year of Emperor Cheng of the Former Han Dynasty, the year Wushen. The nineteenth patriarch, Kumarata, was the son of a Brahman from the country of Dayueshi. In the past, he was a Deva of Isvara (the sixth heaven of the desire realm), seeing the Bodhi

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薩瓔珞。忽起愛心墮生忉利(欲界第二天)聞憍尸迦說般若波羅蜜多。以法勝故升于梵天(色界)以根利故善說法要。諸天尊為導師以繼祖。時至遂降月氏。后至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶而嘗縈疾瘵。凡所營作皆不如意。而我鄰家久為旃陀羅行。而身常勇健所作和合。彼何幸而我何辜。尊者曰。何足疑乎。且善惡之報有三時焉。凡人恒見仁夭暴壽逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨毫釐靡忒。縱經百千萬劫亦不磨滅。時阇夜多聞是語已。頓釋所疑。尊者曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈無生滅無造作。無報應無勝負。寂寂然靈靈然。汝若入此法門可與諸佛同矣。一切善惡有為無為皆如夢幻。阇夜多承言領旨。即發宿慧懇求出家。既受具。尊者告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼。偈曰。

性上本無生　　為對求人說 　於法既無得　　何懷決不決

師曰。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖。即于坐上以指爪𠢐面如紅蓮開。出大光明照耀四眾而人寂滅。阇夜多起塔。當新室十四年壬午歲也。

第二十祖阇夜多者。北天竺國人也。智慧淵沖化導無量。后至羅閱城敷揚頓教。彼有學眾唯尚辯論

【現代漢語翻譯】 現代漢語譯本： 薩瓔珞（Sāyīngluò）。忽然生起愛心，轉生到忉利天（Dāolìtiān，欲界第二天）。聽聞憍尸迦（Jiāoshīgā）宣說般若波羅蜜多。因為佛法的殊勝，升到梵天（Fàntiān，**）。因為根器銳利，善於宣說佛法要義。諸天尊奉他為導師，繼承祖師的衣缽。時機成熟，於是降生到月氏國（Yuèzhīguó）。後來到了中天竺國（Zhōngtiānzhúguó）。有一位大士名叫阇夜多（Shéyèduō），問道：『我的父母一向信奉三寶，卻經常被疾病纏身，凡是所經營的事情都不如意。而我的鄰居長期從事旃陀羅（Zhāntuóluó，賤民）的行業，卻身體總是很強健，所做的事情都很順利。他有什麼幸運之處，而我有什麼罪過呢？』尊者說：『這有什麼可懷疑的呢？善惡的報應有三種時機。一般人常常看到仁慈的人夭折，暴虐的人長壽，違背常理的事情反而吉祥，符合道義的事情反而兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。即使經過百千萬劫也不會磨滅。』當時阇夜多聽了這些話，頓時消除了疑惑。尊者說：『你雖然已經相信身、口、意三業，卻還不明白業是從迷惑產生的，迷惑是因為有識而產生的，識是依靠不覺而存在的，不覺是依靠心而存在的，心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而又靈明。你如果進入這個法門，就可以和諸佛一樣了。一切善惡有為無為的法都像夢幻一樣。』阇夜多聽從教誨，領悟了旨意，立即發起宿世的智慧，懇求出家。受了具足戒后，尊者告訴他說：『我現在寂滅的時候到了，你應該繼承我的事業，弘揚佛法。』於是傳授了法眼，偈語說： 『自性上本來沒有生，是爲了對求法的人說。 對於法既然沒有得到，何必懷著決定或不決定的想法呢？』 師父說：『這是妙音如來（Miàoyīn Rúlái）見性清凈的句子。你應該傳佈給後來的學人。』說完，就在座位上用指甲劃破面頰，像紅蓮花開放一樣，發出大光明照耀四眾，然後入寂滅。阇夜多建造了塔。當時是新室十四年壬午年。 第二十祖阇夜多，是北天竺國人。智慧深邃，教化引導了無量眾生。後來到了羅閱城（Luóyuèchéng），弘揚頓悟的教法。那裡的學眾只崇尚辯論。

【English Translation】 English version: Sāyīngluò. Suddenly arose a loving heart and was reborn in Trayastrimsa Heaven (Dāolìtiān, the second heaven of the desire realm). Heard Kausika (Jiāoshīgā) expounding the Prajna Paramita. Because of the excellence of the Dharma, ascended to the Brahma Heaven (Fàntiān, **). Because of the sharpness of his faculties, he was skilled in expounding the essentials of the Dharma. The devas revered him as their teacher, succeeding the ancestral lineage. When the time was ripe, he descended to the Yuezhi Kingdom (Yuèzhīguó). Later, he arrived in Central India (Zhōngtiānzhúguó). There was a great being named Jayata (Shéyèduō), who asked: 'My parents have always believed in the Three Jewels, but they are constantly plagued by illness, and everything they do is unsuccessful. But my neighbor has long engaged in the occupation of a Chandalas (Zhāntuóluó, outcast), yet his body is always strong and healthy, and everything he does is harmonious. What good fortune does he have, and what fault is mine?' The Venerable one said: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people often see the benevolent die young and the violent live long, inauspicious things turn out well, and righteous things turn out badly, and then they say that there is no cause and effect, and that merit and demerit are false. They do not know that the retribution of good and evil is like a shadow following a form, without the slightest deviation. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata heard these words and immediately dispelled his doubts. The Venerable one said: 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion arises from consciousness, consciousness relies on non-awareness, and non-awareness relies on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and yet luminous. If you enter this Dharma gate, you can be like all the Buddhas. All good and evil, conditioned and unconditioned dharmas are like dreams and illusions.' Jayata accepted the teaching and understood the meaning, and immediately aroused his wisdom from past lives and earnestly requested to leave home. After receiving the full precepts, the Venerable one told him: 'Now the time for my Nirvana has come. You should inherit my work and propagate the Dharma.' Then he transmitted the Dharma Eye, with the verse saying: 'In nature, there is originally no birth, It is spoken for those who seek. Since there is no attainment in the Dharma, Why harbor thoughts of deciding or not deciding?' The Master said: 'These are the pure words of seeing the nature of the Tathagata of Wonderful Sound (Miàoyīn Rúlái). You should propagate them to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus flower opening, emitting great light that illuminated the four assemblies, and then entered Nirvana. Jayata built a stupa. It was the year Renwu, the fourteenth year of the Xinshi era. The twentieth ancestor, Jayata, was a native of Northern India. His wisdom was profound, and he transformed and guided countless beings. Later, he arrived in Rajagriha (Luóyuèchéng) and propagated the sudden teaching. The students there only valued debate.

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。為之首者名婆修盤頭(此云遍行)常一食不臥六時禮佛。清凈無慾為眾所歸。尊者將欲度之。先問彼眾曰。此遍行頭陀能修梵行可得佛道乎。眾曰。我師精進何故不可。尊者曰。汝師與道遠矣。設苦行歷于塵劫皆虛妄之本也。眾曰。尊者蘊何德行而譏我師。尊者曰。我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪慾。心無所希名之曰道。時遍行聞已發無漏智歡喜讚歎。尊者又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷故吾不讚。令其住安樂地入諸佛智。復告遍行曰吾適對眾抑挫仁者得無惱於衷乎。曰我憶念七劫前。生常安樂國。師于智者月凈。記我非久當證斯陀含果。時有大光明菩薩出世。我以老故策杖禮謁。師叱我曰。重子輕父一何鄙哉。時我自謂無過請師示之師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢遂失二果。我責躬悔過以來。聞諸惡言如風如響。況今獲飲無上甘露而反生熱惱邪。惟愿大慈以妙道垂誨。尊者曰。汝久植眾德當繼吾宗。聽吾偈曰。

言下合無生　　同於法界性 　若能如是解　　通達事理竟

尊者付法已。不起于坐奄然歸寂。阇維收舍利建塔。當後漢明帝十七年甲戌歲也。

第二十一祖婆修盤頭者

【現代漢語翻譯】 現代漢語譯本： 婆修盤頭（Vasupradana，意為遍行）是他們的首領，他總是每天只吃一餐，從不躺臥，一天六個時辰禮拜佛陀。他清凈無慾，為眾人所歸服。尊者想要度化他，先問他的弟子們說：『這位遍行頭陀能夠修行梵行，可以證得佛果嗎？』弟子們說：『我的老師如此精進，為什麼不能證得佛果呢？』尊者說：『你們的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』弟子們說：『尊者您有什麼德行，竟敢譏諷我的老師？』尊者說：『我不追求道，也不顛倒妄想。我不禮拜佛，也不輕慢佛。我不長時間打坐，也不懈怠。我不只吃一餐，也不吃雜食。我不知足，也不貪慾。心中沒有任何希求，這就叫做道。』 當時，遍行聽到這些話后，立刻生起了無漏智慧，歡喜讚歎。尊者又對他的弟子們說：『你們明白我的意思嗎？我之所以那樣說，是因為他求道的心太急切了。弦拉得太緊就會斷，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』 尊者又告訴遍行說：『我剛才當著大家的面貶低了你，你心中不會感到惱怒嗎？』遍行說：『我記得七劫之前，我出生在常安樂國。我的老師是智者月凈（Jnanamandala），他預言我不久將證得斯陀含果（Sakrdagamin，二果）。當時有大光明菩薩（Mahaprabhasa Bodhisattva）出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『重視兒子而輕視父親，這是多麼卑鄙啊！』當時我認為自己沒有過錯，請老師指教。老師說：『你禮拜大光明菩薩，用枴杖倚靠在墻上，碰壞了墻上畫的佛像的面容。因為這個過失和傲慢，你失去了二果。』我責備自己，懺悔過錯以來，聽到各種惡言都像風聲一樣，轉瞬即逝。更何況現在我獲得了無上的甘露，又怎麼會反而生起熱惱呢？只希望大慈悲的尊者用妙道來教誨我。』 尊者說：『你長久以來積植了眾多功德，應當繼承我的宗脈。聽我的偈語：』 『言下合無生，同於法界性，若能如是解，通達事理竟。』 尊者傳法完畢，沒有起身就安然圓寂了。弟子們火化了他的遺體，收集舍利，建造佛塔。當時是後漢明帝十七年甲戌年。 第二十一祖婆修盤頭（Vasupradana）。

【English Translation】 English version: Vasupradana (meaning 'Universal Practice') was their leader, who always ate only one meal a day, never lay down, and worshiped the Buddha six times a day. He was pure and without desire, and was revered by all. The Venerable One intended to liberate him, so he first asked his disciples, 'Is this Vasupradana ascetic capable of cultivating pure conduct and attaining Buddhahood?' The disciples said, 'My teacher is so diligent, why can't he attain Buddhahood?' The Venerable One said, 'Your teacher is far from the Path. Even if he practices asceticism for countless kalpas, it is all based on illusion.' The disciples said, 'What virtues does the Venerable One possess that you dare to criticize my teacher?' The Venerable One said, 'I do not seek the Path, nor am I deluded. I do not worship the Buddha, nor do I disrespect the Buddha. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires, and this is called the Path.' At that time, Vasupradana, upon hearing these words, immediately generated stainless wisdom and joyfully praised him. The Venerable One then said to his disciples, 'Do you understand my meaning? The reason I said that is because his mind is too eager in seeking the Path. A string that is pulled too tight will break, so I did not praise him, but rather let him abide in a place of peace and joy and enter the wisdom of all Buddhas.' The Venerable One then told Vasupradana, 'I just belittled you in front of everyone, are you not annoyed in your heart?' Vasupradana said, 'I remember seven kalpas ago, I was born in the Land of Constant Joy. My teacher was Jnanamandala (Pure Moon of Wisdom), and he predicted that I would soon attain the state of Sakrdagamin (Once-Returner). At that time, Mahaprabhasa Bodhisattva (Great Light Bodhisattva) appeared in the world, and because I was old, I leaned on my staff to worship him. My teacher scolded me, saying, 'Valuing the son and belittling the father, how despicable!' At that time, I thought I had done nothing wrong and asked my teacher to instruct me. The teacher said, 'You worshiped Mahaprabhasa Bodhisattva and leaned your staff against the wall, damaging the face of the Buddha painted on the wall. Because of this fault and arrogance, you lost the second fruit.' Since I blamed myself and repented, hearing all kinds of evil words is like the sound of the wind, fleeting in an instant. How could I possibly feel annoyed now that I have obtained the supreme nectar? I only hope that the Venerable One, with great compassion, will teach me the wonderful Path.' The Venerable One said, 'You have long cultivated many virtues and should inherit my lineage. Listen to my verse:' 'In the moment of speech, unite with non-birth, Be one with the nature of the Dharma Realm, If you can understand in this way, You will completely comprehend all matters and principles.' After the Venerable One transmitted the Dharma, he passed away peacefully without rising from his seat. The disciples cremated his body, collected the relics, and built a stupa. This was in the year Jiaxu, the seventeenth year of Emperor Ming of the Later Han Dynasty. The twenty-first patriarch, Vasupradana.

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。羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔而求嗣焉。一夕母夢吞明暗二珠。覺而有孕。經七日有一羅漢。名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席云。回禮法身大士。光蓋罔測其由。遂取一寶珠跪獻賢眾試其真偽。賢眾即受之殊無遜謝。光蓋不能忍。問曰。我是丈夫致禮不顧。我妻何德尊者避之。賢眾曰。我受禮納珠貴福汝耳。汝婦懷聖子。生當爲世燈慧日故吾避之。非重女人也。賢眾又曰汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道芻尼受報。為那提國王。佛記云。汝至第二五百年生羅閱城毗舍佉家與聖同胞。今無爽矣。后一月果產子。尊者婆修盤頭年至十五禮光度羅漢出家。感毗婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問尊者曰。羅閱城土風與此同(舊本作何)異。尊者曰。彼土曾三佛出世。今王國有二師化導。曰二師者誰。尊者曰。佛記第二五百年有一神力大士出家繼聖。即王之次子摩拏羅是其一也。吾雖德薄敢當其一。王曰。誠如尊者所言。當舍此子作沙門。尊者曰。善哉大王。能遵佛旨。即與受具。付法偈曰。

泡幻同無礙　

【現代漢語翻譯】 現代漢語譯本：他是羅閱城（Rāmagrāma，古印度城市）人，姓毗舍佉（Viśākha）。他的父親名叫光蓋，母親名叫嚴一。他們家很富有，但是沒有兒子。他的父母向佛塔祈禱，希望能得到子嗣。一天晚上，他的母親夢見吞下了明暗兩顆寶珠。醒來后就懷孕了。過了七天，有一位羅漢（Arhat，阿羅漢），名叫賢眾，來到了他們家。光蓋對他行禮，賢眾端坐接受了他的禮拜。嚴一出來拜見時，賢眾卻避開了座位，說：『我應該回禮給法身大士（Dharmakāya Mahāsattva，具有法身的大菩薩）。』光蓋不明白這是什麼原因。於是他取出一顆寶珠，跪著獻給賢眾，想試探寶珠的真偽。賢眾立刻接受了寶珠，沒有絲毫謙讓。光蓋忍不住問道：『我是丈夫，向您行禮您都不顧，我的妻子有什麼德行，尊者您要避開她？』賢眾說：『我接受你的禮拜和寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后應當成為世間的明燈和智慧的太陽，所以我才避開她，並不是看重女人。』賢眾又說：『你的妻子應當生下兩個兒子，一個名叫婆修盤頭（Vasubandhu），就是我所尊敬的人。另一個名叫芻尼（Cūṇī，意為野鵲子），過去如來（Tathāgata，佛陀）在雪山修行時，芻尼在佛的頭頂上築巢。佛陀成道后，芻尼得到了報應，成爲了那提國（Nadi）的國王。佛陀曾經預言說：你將在第二個五百年轉生到羅閱城毗舍佉家，與聖人成為同胞。現在看來沒有錯。』一個月后，果然生下了一個兒子，尊者婆修盤頭。他十五歲時，向光度羅漢（Guangdu Arhat）行禮並出家。感得毗婆訶菩薩（Vipasyin Bodhisattva）為他授戒。他前往那提國弘揚佛法。那提國的國王名叫常自在。他有兩個兒子，一個名叫摩訶羅（Maharala），另一個名叫摩拏羅（Manura）。國王問尊者說：『羅閱城的風土人情和這裡有什麼不同？』尊者說：『那個地方曾經有三位佛陀出世。現在國王的國土裡有兩位導師在教化。』國王問：『您說的兩位導師是誰？』尊者說：『佛陀曾經預言，在第二個五百年，會有一位具有神通力的大士出家，繼承聖人的事業，就是國王的第二個兒子摩拏羅。我雖然德行淺薄，也敢當其中一位。』國王說：『如果像尊者您所說的那樣，我應當捨棄這個兒子，讓他做沙門（Śrāmaṇa，出家修道者）。』尊者說：『大王您真是太好了，能夠遵從佛陀的旨意。』於是就為摩拏羅授戒，並傳授了佛法偈語： 『泡幻同無礙』

【English Translation】 English version: He was a native of Rāmagrāma (a city in ancient India), with the surname Viśākha. His father was named Guanggai, and his mother was named Yanyi. They were wealthy but had no sons. His parents prayed at a Buddhist pagoda, seeking an heir. One night, his mother dreamed of swallowing two luminous pearls, one bright and one dark. Upon awakening, she was pregnant. After seven days, an Arhat (one who has attained enlightenment), named Xianzong, came to their home. Guanggai paid his respects, and Xianzong sat and accepted his obeisance. When Yanyi came out to bow, Xianzong avoided the seat, saying, 'I should return the courtesy to the Dharmakāya Mahāsattva (a great Bodhisattva with a Dharma body).' Guanggai did not understand the reason. So he took a precious pearl and knelt to offer it to Xianzong, testing its authenticity. Xianzong immediately accepted it without any hesitation. Guanggai could not help but ask, 'I am a husband, and you disregard my respect. What virtue does my wife possess that you avoid her?' Xianzong said, 'I accept your respect and the pearl to bring you blessings. Your wife is carrying a holy child, who will be a lamp and the sun of wisdom for the world when he is born, so I avoid her, not because I value women.' Xianzong also said, 'Your wife will give birth to two sons, one named Vasubandhu, whom I respect. The other is named Cūṇī (meaning 'field sparrow'). In the past, when the Tathāgata (Buddha) was practicing in the Himalayas, Cūṇī built a nest on top of the Buddha's head. After the Buddha attained enlightenment, Cūṇī received retribution and became the king of Nadi. The Buddha prophesied, 'You will be reborn in the second five hundred years in the Viśākha family of Rāmagrāma, becoming siblings with a saint. Now it is without error.' A month later, a son was indeed born, the venerable Vasubandhu. At the age of fifteen, he paid respects to the Guangdu Arhat and became a monk. Vipasyin Bodhisattva was moved to bestow the precepts upon him. He went to the country of Nadi to propagate the Dharma. The king of Nadi was named Chang Zizai. He had two sons, one named Maharala, and the other named Manura. The king asked the venerable one, 'Are the customs of Rāmagrāma different from here?' The venerable one said, 'That place has seen three Buddhas appear in the world. Now there are two teachers guiding the king's land.' The king asked, 'Who are the two teachers you speak of?' The venerable one said, 'The Buddha prophesied that in the second five hundred years, a great being with supernatural powers would become a monk and continue the work of the saints, and that is the king's second son, Manura. Although I am of meager virtue, I dare to be one of them.' The king said, 'If it is as you say, venerable one, I should give up this son and let him become a Śrāmaṇa (a wandering ascetic).' The venerable one said, 'Great king, you are truly wonderful to follow the Buddha's will.' So he ordained Manura and transmitted the Dharma verse: 'Bubbles and illusions are unobstructed.'

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如何不了悟 　達法在其中　　非今亦非古

尊者付法已。踴身高半由旬屹然而住。四眾仰瞻虔請復坐跏趺而逝。荼毗得舍利建塔。當後漢殤帝十二年丁巳歲也(當作安帝十一年蓋殤帝在位止一年耳)。

第二十二祖摩拏羅者。那提國常自在王之子也。年三十遇婆修祖師出家傳法。至西印度。彼國王名得度。即瞿曇種族。歸依佛乘勤行精進。一日於行道處現一小塔。欲取供養眾莫能舉。王即大會梵行禪觀咒術等三眾。欲問所疑。時尊者亦赴此會。是三眾皆莫能辯。尊者即為王廣說塔之所因(阿育王造塔此不繁錄)今之出現王福力之所致也。王聞是說乃曰。至聖難逢世樂非久。即傳位太子投祖出家。七日而證四果。尊者深加慰誨曰。汝居此國善自度人。今異域有大法器。吾當化令得度。曰師應跡十方動念當至。寧勞往邪。尊者曰。然。於是焚香遙語月氏國鶴勒那比丘曰。汝在彼國教導鶴眾。道果將證宜自知之。時鶴勒那為彼國王寶印說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰此是西印度傳佛心印祖師摩拏羅將至。先降信香耳。曰此師神力何如。答曰。此師遠承佛記。當於此土廣宣玄化。時王與鶴勒那俱遙作禮。尊者知已。即辭得度比丘。往月氏國。受王與鶴勒那供養。后鶴勒那問尊者曰。我止林間

【現代漢語翻譯】 現代漢語譯本 如何才能不迷惑，而領悟達摩的真諦？達摩的真諦就在其中，它既不是現在的，也不是過去的。 尊者（指摩拏羅）傳法完畢后，身體躍升到半由旬（古印度長度單位）的高度，屹立不動。四眾弟子仰望瞻拜，虔誠地請求尊者重新坐下，然後尊者結跏趺坐而逝。荼毗（火葬）后得到舍利，並建造佛塔供奉。這件事發生在後漢殤帝十二年丁巳歲（實際上應該是安帝十一年，因為殤帝在位只有一年）。 第二十二祖摩拏羅（Manura），是那提國常自在王的兒子。三十歲時遇到婆修（Vasumitra）祖師，於是出家並接受傳法。他前往西印度，那裡的國王名叫得度（Indradeva），是瞿曇（Gautama）種族。國王歸依佛法，勤奮修行。一天，在行道的地方出現一座小塔。國王想取來供養，但眾人無法舉起。國王於是召集梵行、禪觀、咒術等三眾，想詢問其中的疑惑。當時尊者（摩拏羅）也參加了這次集會。這三眾都無法解答。尊者於是為國王詳細地講述了塔的來歷（阿育王造塔的事蹟在此省略），說明現在小塔的出現是國王福力的顯現。國王聽了這些話后說：『至聖之人難以遇到，世間的快樂不會長久。』於是將王位傳給太子，投奔祖師出家。七天後證得四果。尊者（婆修）深深地加以慰勉教誨說：『你居住在這個國家，要好好地度化眾人。現在異域有大法器之人，我應當去教化他使他得度。』得度比丘說：『師父您應跡十方，動念之間就應當到達，何必勞煩親自前往呢？』尊者說：『是的。』於是焚香遙對月氏國（Yuezhi）的鶴勒那（Kakana）比丘說：『你在那個國家教導鶴眾，道果將要證得，應該自己知道。』當時鶴勒那正在為彼國的國王寶印（Ratnamudra）宣講修多羅偈（Sutra Gatha），忽然看到奇異的香氣結成穗狀。國王說：『這是什麼祥瑞之兆？』鶴勒那回答說：『這是西印度傳佛心印的祖師摩拏羅將要到來的預兆。』國王問：『這位師父的神力如何？』鶴勒那回答說：『這位師父遠承佛的授記，將在這個地方廣泛地宣揚玄妙的教化。』當時國王和鶴勒那一起遙向尊者作禮。尊者知道后，就告別得度比丘，前往月氏國，接受國王和鶴勒那的供養。後來鶴勒那問尊者說：『我住在林間，……』

【English Translation】 English version How can one avoid delusion and realize the truth of Dharma? The truth of Dharma is within it, it is neither of the present nor of the past. After the Venerable Manura had transmitted the Dharma, his body rose to a height of half a Yojana (an ancient Indian unit of length), standing tall and still. The fourfold assembly looked up in reverence, earnestly requesting the Venerable to sit down again, and then the Venerable passed away in the lotus position. After cremation, relics were obtained, and a pagoda was built to enshrine them. This event occurred in the twelfth year of the reign of Emperor Shang of the Later Han Dynasty, in the year Ding Si (actually it should be the eleventh year of Emperor An, because Emperor Shang reigned for only one year). The twenty-second patriarch, Manura, was the son of King Chang Zizai of the Natika country. At the age of thirty, he encountered the Venerable Vasumitra, whereupon he renounced his household life and received the Dharma transmission. He went to West India, where the king was named Indradeva, of the Gautama clan. The king took refuge in the Buddha's teachings and diligently practiced. One day, a small stupa appeared in the place of practice. The king wanted to take it for offering, but no one could lift it. The king then convened the three assemblies of Brahmacharis, meditation practitioners, and mantra practitioners, wanting to inquire about the doubts within. At that time, the Venerable Manura also attended this gathering. None of the three assemblies could answer. The Venerable then explained to the king in detail the origin of the stupa (the story of King Ashoka building stupas is omitted here), explaining that the appearance of the small stupa now is a manifestation of the king's merit. After hearing these words, the king said, 'It is difficult to encounter a supremely wise person, and worldly pleasures are not lasting.' He then passed the throne to the crown prince and sought refuge with the patriarch to renounce his household life. Seven days later, he attained the four fruits. The Venerable Vasumitra deeply comforted and instructed him, saying, 'You live in this country, you must diligently liberate the people. Now there is a person with great Dharma potential in a foreign land, I should go and teach him to liberate him.' Bhikshu Indradeva said, 'Master, you respond to the ten directions, you should arrive with a thought, why bother to go in person?' The Venerable said, 'Yes.' Then he burned incense and remotely said to Bhikshu Kakana of the Yuezhi country, 'You are teaching the crane assembly in that country, the fruit of the path is about to be attained, you should know it yourself.' At that time, Kakana was expounding the Sutra Gatha to King Ratnamudra of that country, when suddenly he saw strange fragrances forming into ears of grain. The king said, 'What is this auspicious omen?' Kakana replied, 'This is a sign that the patriarch Manura, who transmits the Buddha's mind seal from West India, is about to arrive.' The king asked, 'What is the spiritual power of this master?' Kakana replied, 'This master has received the Buddha's prediction from afar, and will widely proclaim the profound teachings in this land.' At that time, the king and Kakana together paid homage to the Venerable from afar. After the Venerable knew this, he bid farewell to Bhikshu Indradeva and went to the Yuezhi country, receiving offerings from the king and Kakana. Later, Kakana asked the Venerable, 'I live in the forest, ...'

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已經九白(印度以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮莫知其本。尊者曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀施於佛宇。作槌撞鐘。受報聰敏為眾欽仰。又問。我有何緣而感鶴眾。尊者曰。汝第四劫中嘗為比丘。當赴會龍宮。汝諸弟子咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸子曰。師常說法。于食等者於法亦等。今既不然何聖之有汝即令赴會。自汝捨生趣生轉化諸國。其五百弟子以福微德薄生於羽族。今感汝之惠故為鶴眾相隨。鶴勒那聞語曰。以何方便令彼解脫。尊者曰。我有無上法寶。汝當聽受化未來際。而說偈曰。

心隨萬境轉　　轉處實能幽 　隨流認得性　　無喜復無憂

時鶴眾聞偈飛鳴而去。尊者跏趺寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝十九年乙巳歲也。

第二十三祖鶴勒那者(勒那梵語。鶴即華言。以尊者出世常感群鶴戀慕故名)月氏國人也。姓婆羅門。父千勝。母金光。以無子故禱於七佛。金幢即夢須彌山頂一神童持金環云我來也。覺而有孕。年七歲遊行聚落。睹民間淫祀乃入廟叱之曰。汝妄興禍福幻惑於人。歲費牲牢傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者付法眼藏。行化至中印度。

【現代漢語翻譯】 現代漢語譯本 已經有九百個『白』(印度以一年為一『白』)的時候，有一位弟子名叫龍子。他從小就聰明智慧。我用三世的智慧來推究，也無法知道他的根本。尊者說：『這個孩子在第五劫中，出生在妙喜國的婆羅門家庭。曾經用旃檀木施捨給佛寺，製作木槌撞鐘。因此受到聰敏的果報，被眾人欽佩仰慕。』又問：『我有什麼因緣而感得鶴群跟隨呢？』尊者說：『你在第四劫中曾經是一位比丘。當時將要前往龍宮赴會，你的弟子們都想跟隨你。你觀察五百人中，沒有一個人堪能承受殊妙的供養。當時弟子們說：『師父常說，在飲食上平等，在佛法上也應該平等。現在既然不是這樣，又有什麼神聖之處呢？』你就讓他們去赴會了。自從你捨棄生命，轉生到各個國家，這五百個弟子因為福德微薄，轉生為羽族。現在他們感念你的恩惠，所以化為鶴群跟隨你。』鶴勒那聽后問道：『用什麼方法能讓他們解脫呢？』尊者說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』於是說了偈語： 『心隨萬境轉，轉處實能幽，隨流認得性，無喜復無憂。』 當時鶴群聽了偈語，便飛鳴而去。尊者結跏趺坐，寂然圓寂。鶴勒那與寶印王一起建造了佛塔。時間是後漢桓帝十九年乙巳年。 第二十三祖鶴勒那（勒那(Rana)是梵語，鶴是漢語。因為尊者出世時常感得群鶴戀慕，所以得名）是月氏國人。姓婆羅門，父親是千勝，母親是金光。因為沒有兒子，所以向七佛祈禱。金幢夢見須彌山頂上一個神童拿著金環說『我來了』。醒來后就懷孕了。七歲時在村落里，看到民間淫亂的祭祀，就進入廟裡斥責說：『你胡亂製造禍福，迷惑世人。每年花費牲畜，傷害太大了。』說完，廟宇忽然倒塌了。因此鄉里人都稱他為聖子。二十二歲出家，三十歲遇到摩拏羅(Manura)尊者，被授予正法眼藏。前往中印度弘法教化。

【English Translation】 English version There was a disciple named Longzi (Dragon Son) who was already nine hundred 『bais』 old (in India, one year is considered one 『bai』). He was intelligent from a young age. I have exhausted my wisdom through three lifetimes to investigate, but I cannot know his origin. The Venerable one said, 『This child, in the fifth kalpa (aeon), was born into a Brahmin family in the country of Wonderful Joy (Miaoxi Guo). He once donated sandalwood to a Buddhist temple and made a mallet to strike the bell. As a result, he received the reward of intelligence and is admired by all.』 He then asked, 『What is the cause that I attract a flock of cranes to follow me?』 The Venerable one said, 『In the fourth kalpa, you were once a Bhikshu (monk). At that time, you were about to go to the Dragon Palace for a gathering, and all your disciples wanted to follow you. You observed that among the five hundred people, there was no one capable of receiving the wonderful offerings. At that time, the disciples said, 『The master often says that equality in food is also equality in Dharma. Since it is not so now, what holiness is there?』 You then allowed them to go to the gathering. Since you abandoned your life and were reborn in various countries, these five hundred disciples, because of their meager blessings and virtues, were reborn as feathered creatures. Now they are grateful for your kindness, so they have transformed into a flock of cranes to follow you.』 Hearing this, Helena (鶴勒那) asked, 『What method can be used to liberate them?』 The Venerable one said, 『I have the supreme Dharma treasure, you should listen and receive it, and use it to teach future beings.』 Then he spoke the verse: 『The mind follows the myriad realms and turns, the turning place is truly profound, following the flow, recognize the nature, without joy or sorrow.』 At that time, the flock of cranes, hearing the verse, flew away chirping. The Venerable one sat in the lotus position and passed away peacefully. Helena (鶴勒那) and King Bao Yin (寶印王) together built a pagoda. The time was the nineteenth year of the Yisi year of Emperor Huan of the Later Han Dynasty. The twenty-third patriarch, Helena (鶴勒那) (Rana (勒那) is Sanskrit, and He (鶴) is Chinese. Because the Venerable one often attracted a flock of cranes who were fond of him when he appeared in the world, he was named so) was a native of the Yuezhi (月氏) country. His surname was Brahmin, his father was Qiansheng (千勝), and his mother was Jinguang (金光). Because they had no son, they prayed to the Seven Buddhas. Jintong (金幢) dreamed of a divine child on the summit of Mount Sumeru holding a golden ring, saying 『I am coming.』 Upon waking up, she was pregnant. At the age of seven, in the village, he saw the lewd sacrifices of the people, so he entered the temple and rebuked them, saying, 『You recklessly create misfortune and fortune, deceiving the people. The annual expenditure of livestock is too harmful.』 After he finished speaking, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he left home, and at the age of thirty, he met Venerable Manura (摩拏羅), and was entrusted with the Eye Treasury of the True Dharma. He went to Central India to propagate and teach.

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彼國王名無畏海。崇信佛道。尊者為說正法。次王忽見二人緋素服拜尊者。王問曰。此何人也。師曰。此是日月天子。吾昔曾為說法故來禮耳。良久不見唯聞異香。王曰。日月國土總有多少。尊者曰。千釋迦佛所化世界。各有百億迷盧日月。我若廣說即不能盡。王聞忻然。時尊者演無上道度有緣眾。以上足龍子早夭。有兄師子。博通強記事婆羅門。厥師既逝。弟復云亡。乃歸依于尊者。而問曰。我欲求道當何用心。尊者曰。汝欲求道無所用心。曰既無用心誰作佛事。尊者曰。汝若有用即非功德。汝若無作即是佛事。經云。我所作功德而無我所故。師子聞是言已即入佛慧。時尊者忽指東北問云。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道橫亙其中。尊者曰。其兆云何。曰莫可知矣。尊者曰。吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅矣。今以法眼付囑于汝善自護持。乃說偈曰。

認得心性時　　可說不思議 　了了無可得　　得時不說知

師子比丘聞偈欣愜。然未曉將罹何難。尊者乃密示之。言訖。現十八變而歸寂。阇維畢分舍利各欲興塔。尊者復現空中。而說偈曰。

一法一切法　　一切一法攝 　吾身非有無　　何分一切塔

大眾聞偈遂不復分。就馱都之場而建塔焉

【現代漢語翻譯】 現代漢語譯本 彼時國王名為無畏海（Abhaya），他崇信佛法，尊者為他宣說正法。一次，國王忽然看見兩個人，身穿一紅一白的衣服，向尊者禮拜。國王問道：『這二人是誰？』尊者說：『他們是日月天子，我過去曾為他們說法，所以前來禮拜。』過了很久，二人不見蹤影，只聞到奇異的香氣。國王問道：『日月所照的國土總共有多少？』尊者說：『一千個釋迦佛（Sakyamuni Buddha）所教化的世界，每個世界各有百億個須彌山（Mount Meru）和日月。如果我詳細解說，那是說不完的。』國王聽了非常高興。當時，尊者演說無上道，度化有緣眾生。此前，足龍子（foot dragon son）早逝，他有個哥哥名叫師子（Simha），博學強記，侍奉婆羅門。他的老師去世后，弟弟又去世，於是歸依了尊者，問道：『我想要尋求真道，應當如何用心？』尊者說：『你想要尋求真道，就不要用心。』師子說：『既然不用心，那誰來做佛事？』尊者說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。』經書上說：『我所做的功德，卻沒有『我』的執著。』師子聽了這些話，立刻領悟了佛的智慧。當時，尊者忽然指著東北方問道：『那是什麼氣象？』師子說：『我看見一股氣，像白色的彩虹貫穿天地，又有五道黑氣橫亙其中。』尊者說：『這預示著什麼？』師子說：『我無法知道。』尊者說：『我滅度后五十年，北天竺國（North India）將有災難發生，這場災難會應在你身上。我將要滅度了，現在將法眼交付給你，好好守護。』於是說了偈語： 　　『認得心性時，可說不思議； 　　了了無可得，得時不說知。』 師子比丘聽了偈語，非常高興，但還不明白將要遭遇什麼災難。尊者於是秘密地告訴了他。說完，顯現十八種變化，然後圓寂。荼毗（cremation）完畢后，眾人想要分舍利，各自建造佛塔。尊者又顯現在空中，說了偈語： 　　『一法一切法，一切一法攝； 　　吾身非有無，何分一切塔？』 大眾聽了偈語，於是不再分舍利，就在荼毗的場地建造了一座佛塔。

【English Translation】 English version The king of that country was named Abhaya (Fearless Sea). He deeply believed in Buddhism, and the Venerable One preached the true Dharma to him. Once, the king suddenly saw two people in scarlet and white robes bowing to the Venerable One. The king asked, 'Who are these people?' The Master said, 'These are the Sun and Moon Devas. I once preached the Dharma to them, so they have come to pay their respects.' After a long while, they disappeared, and only a strange fragrance remained. The king asked, 'How many lands are illuminated by the sun and moon in total?' The Venerable One said, 'In each of the thousand worlds transformed by Sakyamuni Buddha (釋迦佛), there are hundreds of billions of Mount Merus (迷盧) and suns and moons. If I were to explain in detail, it would be endless.' The king was delighted to hear this. At that time, the Venerable One expounded the supreme path and liberated sentient beings with affinity. Previously, the foot dragon son (足龍子) had died young. He had an elder brother named Simha (師子), who was learned and had a strong memory, serving the Brahmins. After his teacher passed away and his brother also died, he took refuge in the Venerable One and asked, 'I wish to seek the Tao. How should I use my mind?' The Venerable One said, 'If you wish to seek the Tao, do not use your mind.' Simha said, 'If I do not use my mind, who will perform the Buddha's work?' The Venerable One said, 'If you act with intention, it is not merit. If you act without intention, that is the Buddha's work.' The sutra says, 'The merit I perform is without attachment to 'I'.' Upon hearing these words, Simha immediately entered the wisdom of the Buddha. At that time, the Venerable One suddenly pointed to the northeast and asked, 'What is that phenomenon?' Simha said, 'I see a qi (氣) like a white rainbow piercing through heaven and earth, and five black qi (氣) traversing it.' The Venerable One said, 'What does this portend?' Simha said, 'I cannot know.' The Venerable One said, 'Fifty years after my passing, there will be a calamity in North India (北天竺國), and it will befall you. I am about to pass away. Now I entrust the Dharma Eye to you. Protect it well.' Then he spoke the verse: 　　'When the nature of mind is recognized, 　　It can be said to be inconceivable; 　　Clearly, nothing can be obtained, 　　When obtained, it cannot be said to be known.' The Bhikshu Simha was delighted to hear the verse, but he did not yet understand what calamity he would encounter. The Venerable One then secretly revealed it to him. After speaking, he manifested eighteen transformations and then entered Nirvana. After the cremation (荼毗) was completed, everyone wanted to divide the relics and build pagodas separately. The Venerable One appeared in the sky again and spoke the verse: 　　'One Dharma is all Dharmas, 　　All Dharmas are contained in one Dharma; 　　My body is neither existent nor nonexistent, 　　Why divide all the pagodas?' The assembly, upon hearing the verse, no longer divided the relics and built a pagoda at the cremation site.

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。即後漢獻帝二十年己丑歲也。

第二十四祖師子比丘者。中印度人也。姓婆羅門。得法遊方至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相舍相不語之五眾。尊者詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責憤悱而來。尊者曰。仁者習定何當來此。既至於此胡云習定。曰我雖來此心亦不亂。定隨人習豈在處所。尊者曰。仁者既來其習亦至。既無處所豈在人習。曰定習人故非人習定。我雖來此其定常。習尊者曰。人非習定定習人故。當自來時其定誰習。彼曰。如凈明珠內外無翳。定若通達必當如此。師曰。定若通達一似明珠。今見仁者非珠之徒。彼曰。其珠明徹內外悉定。我心不亂猶若此凈。師曰。其珠無內外。仁者何能定穢物非動搖。此定不是凈。達磨達蒙尊者開悟心地朗然。尊者既攝五眾名聞遐邇。方求法嗣。遇一長者。引其子問尊者曰。此子名斯多。當生便拳左手。今既長矣。而終未能舒。愿尊者。示其宿因。尊者睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。尊者曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋受䞋珠付之。今還吾珠理固然矣。長者遂舍其子出家。尊者即與受具。以前緣故名婆舍斯多。尊者即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏今轉付汝

【現代漢語翻譯】 現代漢語譯本：即後漢獻帝二十年，歲在己丑。

第二十四祖師子比丘，是中印度人，姓婆羅門。得法后四處遊歷，到達罽賓國。當地有波利迦，原本修習禪觀，所以有禪定、知見、執相、舍相、不語這五類修行人。尊者詰問並教化他們，四類修行人都沉默心服。只有禪定師達磨達，聽到四眾被責備，憤憤不平地前來。尊者說：『仁者修習禪定，為何來到這裡？既然已經到了這裡，又怎麼說是修習禪定呢？』達磨達說：『我雖然來到這裡，心卻沒有散亂。禪定跟隨人修習，難道在於處所嗎？』尊者說：『仁者既然來了，你的修習也跟著來了。既然沒有處所，又怎麼在於人修習呢？』達磨達說：『是禪定修習人，不是人修習禪定。我雖然來到這裡，我的禪定常在。』尊者說：『人不是修習禪定，而是禪定修習人。那麼，當你自己來的時候，你的禪定是誰在修習呢？』達磨達說：『如同清凈明珠，內外沒有塵翳。禪定如果通達，必定如此。』尊者說：『禪定如果通達，就像明珠一樣。現在我看仁者，不像明珠之類。』達磨達說：『這明珠明亮透徹，內外都安定。我的心不亂，就像這明珠一樣清凈。』尊者說：『這明珠沒有內外之分，仁者怎麼能說安定？塵垢不是動搖的東西，這種禪定不是清凈。』達磨達蒙受尊者開悟，心地豁然開朗。尊者攝受了五眾，名聲遠揚，於是開始尋求傳法之人。遇到一位長者，帶著他的兒子來問尊者說：『這孩子名叫斯多（Siddha），出生時左手就握成拳頭，現在已經長大了，卻始終不能伸開。希望尊者能開示他前世的因緣。』尊者看到他，就用手去接他的手說：『可以還我珠子了。』童子立刻張開手，奉上一顆珠子。眾人都感到驚異。尊者說：『我前世是僧人，有個童子名叫婆舍（Vasita）。我曾經去西海應齋，接受了一顆珠子，交給他保管。現在他歸還我珠子，這是理所當然的。』長者於是捨棄他的兒子出家。尊者就為他授具足戒，因為前世的因緣，所以名叫婆舍斯多（Vasitas）。尊者就對他說：『我的老師曾秘密地預言，我遭受災難的日子不遠了。如來正法眼藏，現在就轉交給你。』

【English Translation】 English version: This was the year Ji Chou, the 20th year of Emperor Xian of the Later Han Dynasty.

The twenty-fourth patriarch, Venerable Simha Bhikshu (Lion Bhikshu), was from Central India, of the Brahmin caste. Having attained the Dharma, he traveled to the country of Kashmir (Kashmir). There was a man named Parigha (Parigha) who originally practiced meditation, so there were five groups of practitioners: those attached to dhyana (meditation), knowledge and views, clinging to forms, relinquishing forms, and those who remained silent. The Venerable questioned and transformed them, and the four groups were all silently convinced. Only the meditation master Dharmatrāta (Dharmatrāta), hearing that the four groups had been rebuked, came in indignation. The Venerable said, 'Virtuous one, practicing meditation, why have you come here? Since you have come here, how can you say you are practicing meditation?' Dharmatrāta said, 'Although I have come here, my mind is not disturbed. Meditation follows the practitioner; is it in the place?' The Venerable said, 'Since you have come, your practice has also come. Since there is no place, how can it be in the practitioner?' Dharmatrāta said, 'It is meditation that practices the person, not the person that practices meditation. Although I have come here, my meditation is constant.' The Venerable said, 'It is not the person that practices meditation, but meditation that practices the person. Then, when you came, who was practicing your meditation?' Dharmatrāta said, 'Like a pure, bright pearl, without any inner or outer impurities. If meditation is thoroughly understood, it must be like this.' The Venerable said, 'If meditation is thoroughly understood, it is like a bright pearl. Now I see that you are not like a pearl.' Dharmatrāta said, 'This pearl is bright and clear, and both inside and outside are stable. My mind is not disturbed, just like this purity.' The Venerable said, 'This pearl has no inside or outside. How can you say it is stable? Dust and filth are not moving things; this meditation is not pure.' Dharmatrāta, enlightened by the Venerable, had a clear and bright mind. The Venerable gathered the five groups, and his fame spread far and wide. Then he sought a successor to the Dharma. He met an elder who brought his son and asked the Venerable, 'This child is named Siddha (Siddha). From birth, his left hand has been clenched into a fist, and now that he is grown, he still cannot open it. I hope the Venerable can reveal his past karma.' The Venerable saw him and reached out his hand, saying, 'You can return my pearl.' The boy immediately opened his hand and offered a pearl. Everyone was amazed. The Venerable said, 'In my previous life, I was a monk, and there was a boy named Vasita (Vasita). I once went to the Western Sea for a vegetarian feast and received a pearl, which I entrusted to him. Now he returns my pearl, which is only right.' The elder then renounced his son to become a monk. The Venerable then gave him the full precepts, and because of the past karma, he was named Vasitas (Vasitas). The Venerable then said to him, 'My teacher secretly predicted that the day of my suffering is not far off. The Treasury of the Eye of the True Dharma of the Tathagata (Tathagata), I now pass on to you.'

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汝應保護普潤來際。偈曰。

正說知見時　　知見俱是心 　當心即知見　　知見即於今

尊者說偈已。以僧伽梨衣密付斯多。俾之他國隨機演化。斯多受教直抵南天。尊者以難不可茍免獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。妖既自作禍亦旋踵。事既敗。王果怒曰。吾素歸心三寶。何乃構害一至於斯。即命破毀伽藍祛除釋眾。又自秉劍至尊者所。問曰。師得蘊空否。尊者曰。已得蘊空。曰離生死否。尊者曰。已離生死。曰既離生死可施我頭。尊者曰。身非我有何吝于頭。王即揮刃斷尊者首。涌白乳高數尺。王之右臂旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首廣宣宿因解其疑網(事具聖胄集及寶林傳)遂以師子尊者報體而建塔焉。當魏齊王二十年己卯歲也(當作高貴鄉公六年。蓋齊王芳立十五年而廢矣。正宗記云。寶林傳誤作己卯。當是齊王芳丁卯歲也。然則乃是八年也)。師子尊者付婆舍斯多心法信衣為正嗣。外傍出達磨達四世二十二師。

第二十五祖婆舍斯多者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕拳左手遇

【現代漢語翻譯】 現代漢語譯本：你應該保護普潤來際的佛法。偈語說： 當正確宣說知見的時候，知見本身就是心。 當心就是知見，知見就在當下。

尊者說完偈語后，用僧伽梨衣秘密地交付給斯多（Sita，人名），讓他到其他國家隨機應化。斯多接受教誨后直接前往南天。尊者因為災難不可避免，獨自留在罽賓（Kashmir）。當時本國有兩個外道，一個叫摩目多（Mamata），一個叫都落遮（Durvacaka），學習各種幻術，想要共同謀反作亂。他們就偷偷地偽裝成僧人的形象，潛入王宮，並且說：『如果事情不成，就把罪責歸於佛門弟子。』妖孽是他們自己製造的，災禍也很快降臨。事情敗露后，國王果然大怒說：『我一向歸心三寶，為什麼還要構陷我到這種地步！』於是下令破壞寺廟，驅逐僧眾。又親自拿著劍來到尊者所在的地方，問道：『你證得蘊空了嗎？』尊者說：『已經證得蘊空。』國王問：『脫離生死了嗎？』尊者說：『已經脫離生死。』國王說：『既然脫離了生死，可以把你的頭給我嗎？』尊者說：『身體都不是我所有的，又怎麼會吝惜一個頭呢？』國王就揮刀砍斷了尊者的頭，涌出白色的乳汁高達數尺，國王的右臂也隨即掉在地上，七天後就死了。太子光首感嘆說：『我的父親為什麼要自取其禍呢？』當時有象白山仙人，深明因果，就為光首廣泛宣講前世的因緣，解開他的疑惑（事情記載在《聖胄集》和《寶林傳》中）。於是用師子尊者（Simha Bhiksu）的遺體建造了佛塔。當時是魏齊王二十年己卯歲（應該是高貴鄉公六年。因為齊王芳在位十五年就被廢黜了。《正宗記》說，《寶林傳》誤作己卯，應該是齊王芳丁卯歲，那就是八年）。師子尊者將心法信衣交付給婆舍斯多（Vasasita），作為正統的繼承人，此外旁出的有達磨達（Dharmata）四世二十二師。

第二十五祖婆舍斯多（Vasasita），是罽賓國人。姓婆羅門。父親叫寂行，母親叫常安樂。當初母親夢見得到一把神劍，因此懷孕。出生的時候左手握拳，遇到...

【English Translation】 English version: You should protect the Dharma that will benefit those who come after. The verse says: When the correct view is being taught, the view itself is the mind. When the mind is the view, the view is in this very moment.

After the Venerable spoke the verse, he secretly entrusted the Sanghati robe to Vasasita (Sita, a name), instructing him to adapt and transform according to circumstances in other countries. Vasasita, receiving the teaching, went directly to South India. The Venerable, knowing that the calamity was unavoidable, remained alone in Kashmir. At that time, there were two heretics in the country, one named Mamata and the other named Durvacaka, who studied various illusionary arts, intending to conspire and rebel. They secretly disguised themselves as Buddhist monks and infiltrated the royal palace, saying, 'If things don't succeed, the blame will fall on the Buddhist disciples.' The evil was of their own making, and the disaster quickly followed. When the matter was exposed, the king was furious and said, 'I have always devoted myself to the Triple Gem, why would they plot against me to this extent!' He then ordered the destruction of monasteries and the expulsion of the Sangha. He himself took a sword and went to where the Venerable was, asking, 'Have you attained the emptiness of the aggregates?' The Venerable replied, 'I have attained the emptiness of the aggregates.' The king asked, 'Have you transcended birth and death?' The Venerable replied, 'I have transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Venerable said, 'This body is not mine, why would I begrudge a head?' The king then swung his sword and cut off the Venerable's head, and white milk gushed out several feet high. The king's right arm also fell to the ground, and he died seven days later. Prince Guangshou sighed and said, 'Why did my father bring this disaster upon himself?' At that time, there was a hermit of Elephant White Mountain, who deeply understood cause and effect, and extensively explained the past causes and conditions to Guangshou, resolving his doubts (the details are recorded in the 'Collection of Holy Lineages' and the 'Baolin Zhuan'). Thus, a stupa was built using the remains of Simha Bhiksu. This was during the year Ji-Mao, the 20th year of King Qi of Wei (should be the 6th year of Duke Gaogui of Wei. Because King Fang of Qi was deposed after 15 years of reign. The 'Zhengzong Ji' says that the 'Baolin Zhuan' mistakenly wrote Ji-Mao, it should be the year Ding-Mao of King Fang of Qi, which is the 8th year). Simha Bhiksu entrusted the mind-seal robe to Vasasita as the legitimate successor, and from him branched out Dharmata and the twenty-two masters of the fourth generation.

The twenty-fifth ancestor, Vasasita, was a native of Kashmir. His surname was Brahmin. His father was named Jixing, and his mother was named Changanle. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. At birth, his left hand was clenched into a fist, encountering...

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師子尊者。顯發宿因密受心印。后適南天至中印度。彼國王名迦勝。設禮供養。時有外道號無我尊。先為王禮重。嫉祖之至欲與論義。幸而勝之以固其事。乃于王前謂祖曰。我解默論不假言說。祖曰。孰知勝負。曰不爭勝負但取其義。祖曰。汝以何為義。曰無心為義。祖曰。汝既無心安得義乎。曰我說無心當名非義。祖曰。汝說無心當名非義。我說非心當義非名。曰當義非名誰能辨義。祖曰。汝名非義此名何名。曰為辨非義是名無名。祖曰。名既非名義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。於時祖忽然面北合掌長吁曰。我師師子尊者。今日遇難斯可傷焉。即辭王南邁達于南天潛隱山谷。時彼國王名天德。迎請供養。王有二子。一兇暴而色力充盛。一柔和而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有咒術師忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。后六十載太子得勝即位。覆信外道致難於祖。太子不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來實無邪法。我所得者即是佛宗。王曰。佛滅已千二百載。師從誰得耶。祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞。師子比丘不能

【現代漢語翻譯】 現代漢語譯本： 師子尊者（Śīṃha Bhikṣu），顯發了他過去世的因緣，秘密地接受了心印。後來他前往南印度，到達了中印度。那裡的國王名叫迦勝（Kāśyapa），以禮節供養他。當時有一位外道，名叫無我尊（Nairātmyavādin），先前受到國王的禮遇和器重。他嫉妒師子尊者，想要與他辯論。爲了確保能勝過他，便在國王面前對師子尊者說：『我懂得默論，不需要言語。』師子尊者說：『誰來判定勝負呢？』外道說：『不爭勝負，只取其中的義理。』師子尊者說：『你以什麼作為義理呢？』外道說：『以無心作為義理。』師子尊者說：『你既然無心，又怎麼能有義理呢？』外道說：『我說無心，應當稱之為非義。』師子尊者說：『你說無心，應當稱之為非義；我說非心，應當義非名。』外道說：『當義非名，誰能辨別義理呢？』師子尊者說：『你名非義，這個名又是什麼名呢？』外道說：『爲了辨別非義，這個名是無名。』師子尊者說：『名既然非名，義也非義，那麼辨別者是誰？應當辨別什麼？』 這樣往返辯論了五十九次，外道啞口無言，心悅誠服。當時，師子尊者忽然面向北方，合掌長嘆說：『我的老師師子尊者（Śīṃha Bhikṣu），今日遇難，實在令人傷心啊！』隨即辭別國王，向南而去，到達南印度，隱居在山谷中。當時那裡的國王名叫天德（Deva），迎接並供養他。國王有兩個兒子，一個兇暴而精力充沛，一個柔和而長期患病。師子尊者便為他們陳述因果的道理，國王立刻消除了疑惑。又有一位咒術師嫉妒師子尊者的道行，便偷偷地在飲食中放入毒藥。師子尊者知道后還是吃了下去，結果那咒術師反而受到了懲罰。於是他便投奔師子尊者出家，師子尊者便為他授了具足戒。六十年後，太子得勝（Jayadeva）即位，又重新信奉外道，為難師子尊者。太子不如密多（Anumitra）因為進諫而被囚禁。國王突然問師子尊者說：『我的國家向來沒有妖邪惑亂的事情，您所傳授的，應當是什麼宗派呢？』師子尊者說：『王國過去確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了，您是從誰那裡得到的呢？』師子尊者說：『飲光大士（Kāśyapa Buddha）親自接受了佛陀的心印，輾轉傳到第二十四世師子尊者（Śīṃha Bhikṣu），我是從他那裡得到的。』國王說：『我聽說，師子比丘（Śīṃha Bhikṣu）不能...』

【English Translation】 English version: The Venerable Śīṃha (Śīṃha Bhikṣu) manifested his past causes and conditions and secretly received the mind-seal. Later, he went to South India and arrived in Central India. The king there was named Kāśyapa (Kāśyapa), who offered him respectful offerings. At that time, there was a heretic named Nairātmyavādin (Nairātmyavādin), who had previously been honored and valued by the king. He was jealous of the Venerable Śīṃha and wanted to debate with him. To ensure his victory, he said to the Venerable Śīṃha in front of the king, 'I understand silent debate, which does not require words.' The Venerable Śīṃha said, 'Who will determine the winner and loser?' The heretic said, 'We do not contend for victory or defeat, but only seek the meaning within.' The Venerable Śīṃha said, 'What do you take as meaning?' The heretic said, 'I take no-mind as meaning.' The Venerable Śīṃha said, 'Since you have no-mind, how can you have meaning?' The heretic said, 'When I say no-mind, it should be called non-meaning.' The Venerable Śīṃha said, 'When you say no-mind, it should be called non-meaning; when I say non-mind, it should be meaning-non-name.' The heretic said, 'When meaning is non-name, who can discern the meaning?' The Venerable Śīṃha said, 'Your name is non-meaning, what name is this name?' The heretic said, 'To discern non-meaning, this name is no-name.' The Venerable Śīṃha said, 'Since name is non-name, and meaning is also non-meaning, then who is the discerner? What should be discerned?' After debating back and forth fifty-nine times, the heretic was speechless and sincerely convinced. At that time, the Venerable Śīṃha suddenly faced north, put his palms together, and sighed deeply, saying, 'My teacher, the Venerable Śīṃha (Śīṃha Bhikṣu), is in trouble today, which is truly saddening!' Then he bid farewell to the king and went south, arriving in South India, where he lived in seclusion in the mountains. At that time, the king there was named Deva (Deva), who welcomed and offered him offerings. The king had two sons, one who was fierce and full of energy, and one who was gentle and chronically ill. The Venerable Śīṃha then explained the principles of cause and effect to them, and the king immediately dispelled his doubts. There was also a sorcerer who was jealous of the Venerable Śīṃha's practice, so he secretly put poison in his food. The Venerable Śīṃha knew this but still ate it, and as a result, the sorcerer was punished instead. So he went to the Venerable Śīṃha to become a monk, and the Venerable Śīṃha ordained him. Sixty years later, Prince Jayadeva (Jayadeva) ascended the throne and once again believed in heretics, making things difficult for the Venerable Śīṃha. Prince Anumitra (Anumitra) was imprisoned for advising against this. The king suddenly asked the Venerable Śīṃha, 'My country has never had any demonic or misleading affairs. What sect are you teaching?' The Venerable Śīṃha said, 'The kingdom has indeed never had any heretical teachings. What I have obtained is the Buddha's sect.' The king said, 'The Buddha has been extinguished for one thousand two hundred years. From whom did you obtain it?' The Venerable Śīṃha said, 'The Great Being Kāśyapa (Kāśyapa Buddha) personally received the Buddha's mind-seal, which was passed down through twenty-four generations to the Venerable Śīṃha (Śīṃha Bhikṣu). I obtained it from him.' The king said, 'I have heard that the Bhikṣu Śīṃha (Śīṃha Bhikṣu) cannot...'

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免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈以顯師承。王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮薪盡如故。王即追悔致禮師子。真嗣既明乃赦太子。太子遂求出家。祖問太子曰。汝欲出家當爲何事。曰我若出家不為其事。祖曰。不為何事。曰不為俗事祖曰。當爲何事。曰當爲佛事。祖曰。太子智慧天至必諸聖降跡。即許出家。六年侍奉。後於王宮受具羯磨之際。大地震動頗多靈異。祖乃命之曰。吾已衰朽安可久留。汝當善護正法眼藏普濟群有。聽吾偈曰。

聖人說知見　　當境無是非 　我今悟真性　　無道亦無理

不如密多聞偈再啟祖曰。法衣宜可傳授。祖曰。此衣為難故假以證明。汝身無難何假其衣。化被十方人自信向。不如密多聞語作禮而退。祖現於神變化三昧火自焚。平地舍利可高一尺。得勝王創浮圖而秘之。當東晉明帝太寧三年乙酉歲也。

第二十六祖不如密多者。南印度得勝王之太子也。既受度得法至東印度。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志同睹白氣貫于上下。王曰。斯何瑞也。梵志預知尊者入境。恐王遷善乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾議曰。不如蜜多將入都城。誰能挫之。弟子曰。我等各有咒術。可

【現代漢語翻譯】 現代漢語譯本： 免於刑罰殺戮。如何能將佛法傳給後人？菩提達摩祖師說：『我的老師在災難尚未發生時，秘密地將信衣和法偈傳授給我，以此來彰顯師承。』國王問道：『那件袈裟在哪裡？』祖師隨即從囊中取出袈裟展示給國王。國王下令焚燒它，五彩光芒鮮艷奪目，但柴火燃盡后袈裟卻完好如初。國王立即追悔莫及，向祖師致以敬禮。真正的傳承既然已經明白，於是赦免了太子。太子隨即請求出家。祖師問太子說：『你想要出家，應當爲了什麼事？』太子回答說：『我如果出家，不是爲了世俗之事。』祖師說：『不是爲了世俗之事，那應當爲了什麼事？』太子說：『應當爲了佛事。』祖師說：『太子智慧天成，必定是諸位聖人降臨的跡象。』於是允許他出家。太子六年侍奉祖師，後來在王宮接受具足戒時，大地發生震動，出現了很多靈異現象。祖師於是命令他說：『我已經衰老朽邁，怎麼可以長久停留？你應當好好守護正法眼藏（Dharma Eye Treasury），普遍救濟眾生。聽我的偈語：』 『聖人說知見（knowing and seeing），當境無是非（right and wrong are absent in the present moment）。我今悟真性（I now realize the true nature），無道亦無理（neither path nor reason exists）。』 不如密多（Punyamitra）聽完偈語后再次請示祖師說：『法衣應該可以傳授了吧？』祖師說：『這件袈裟是爲了遇到困難時，用來作為證明的。你自身沒有遇到困難，何必需要這件袈裟呢？教化普及十方，人們自然會相信歸向。』不如密多聽完話後作禮而退。祖師顯現神通變化三昧（Samadhi of supernatural transformation），自身以火焚化。平地上留下的舍利（relics）高達一尺。得勝王（King Devas）建造浮圖（stupa）來秘密珍藏這些舍利。當時是東晉明帝太寧三年乙酉年。 第二十六祖不如密多（Punyamitra），是南印度得勝王（King Devas）的太子。他受度得法后前往東印度。那裡的國王名叫堅固（Firm），信奉外道師長爪梵志（Long-nailed Brahman）。等到尊者將要到達時，國王與梵志一同看到一道白氣貫穿上下。國王問道：『這是什麼祥瑞之兆？』梵志預先知道尊者將要入境，恐怕國王改變信仰，於是說：『這是魔來臨的徵兆罷了，哪裡有什麼祥瑞可言？』隨即召集眾多徒眾商議說：『不如密多（Punyamitra）將要進入都城，誰能挫敗他？』弟子們說：『我們各自都有咒術，可以…』

【English Translation】 English version: Exempt from penal servitude and slaughter. How can one transmit the Dharma to future generations? The Patriarch Bodhidharma said, 'My teacher, before the calamity arose, secretly bestowed upon me the robe of faith and the Dharma verse to manifest the lineage.' The king asked, 'Where is that robe?' The Patriarch then took out the robe from his bag and showed it to the king. The king ordered it to be burned, and the five colors shone brightly, but the robe remained intact even after the firewood was exhausted. The king immediately regretted it and paid homage to the Patriarch. Since the true transmission was clear, he pardoned the prince. The prince then requested to leave home. The Patriarch asked the prince, 'What do you intend to do when you leave home?' The prince replied, 'If I leave home, it is not for worldly matters.' The Patriarch said, 'If it is not for worldly matters, then what is it for?' The prince said, 'It is for Buddhist matters.' The Patriarch said, 'The prince's wisdom is innate, surely a sign of the descent of the sages.' He then allowed him to leave home. The prince served the Patriarch for six years, and later, when he received the full precepts in the royal palace, the earth shook and many miraculous phenomena occurred. The Patriarch then instructed him, saying, 'I am already old and decaying, how can I remain for long? You should diligently protect the Dharma Eye Treasury (Dharma Eye Treasury) and universally liberate sentient beings. Listen to my verse:' 'Sages speak of knowing and seeing (knowing and seeing), right and wrong are absent in the present moment (right and wrong are absent in the present moment). I now realize the true nature (I now realize the true nature), neither path nor reason exists (neither path nor reason exists).' After hearing the verse, Punyamitra (Punyamitra) again asked the Patriarch, 'The Dharma robe should be able to be transmitted now, right?' The Patriarch said, 'This robe is for proof in times of difficulty. Since you yourself have no difficulties, why do you need this robe? When the teachings spread in all directions, people will naturally believe and turn towards them.' After hearing these words, Punyamitra bowed and withdrew. The Patriarch manifested the Samadhi of supernatural transformation (Samadhi of supernatural transformation), and self-immolated in fire. The relics (relics) left on the ground were as high as one foot. King Devas (King Devas) built a stupa (stupa) to secretly enshrine these relics. This was in the year of Yiyou, the third year of the Taining era of Emperor Ming of the Eastern Jin Dynasty. The twenty-sixth Patriarch, Punyamitra (Punyamitra), was the prince of King Devas (King Devas) of South India. After being ordained and obtaining the Dharma, he went to East India. The king there was named Firm (Firm) and he revered the heretical teacher Long-nailed Brahman (Long-nailed Brahman). When the Venerable One was about to arrive, the king and the Brahman together saw a white aura piercing up and down. The king asked, 'What is this auspicious sign?' The Brahman, knowing in advance that the Venerable One was about to enter the capital, and fearing that the king would change his faith, said, 'This is merely a sign of the arrival of a demon, what auspiciousness is there to speak of?' He then gathered many disciples and discussed, saying, 'Punyamitra (Punyamitra) is about to enter the capital, who can defeat him?' The disciples said, 'We each have mantras, we can...'

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以動天地入水火。何患哉。尊者至先見宮墻有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。尊者曰。將度眾生。曰以何法度。尊者曰。各以其類度之。時梵志聞言不勝其怒。即以幻法化大山于尊者頂上。尊者指之忽在彼眾頭上。梵志等怖懼投尊者。尊者愍其愚惑。再指之化山隨滅。乃為王演說法要俾趣真乘。又謂王曰此國當有聖人而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言瓔珞。故人謂之瓔珞童子游行閭里丐求度日。若常不輕之類。人問汝何行急。即答云。汝何行慢。或問何姓。乃曰。與汝同姓。莫知其故。后王與尊者同車而出。見瓔珞童子稽首於前。尊者曰。汝憶往事否。曰我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契昔因。尊者又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後復出二人。一人化南印度。一人緣在震旦。四五年內卻返此方。遂以昔因故名般若多羅付法眼藏。偈曰。

真性心地藏　　無頭亦無尾 　應緣而化物　　方便呼為智

尊者付法已。即辭王曰。吾化緣已終當歸寂滅。愿王于最上乘無忘外護。即還本坐跏趺而逝。化火自焚。王收舍利塔而瘞之。當東晉孝武帝太元十三年戊子歲也。

第二十七祖般若多羅者。東印度

【現代漢語翻譯】 現代漢語譯本 以震動天地、進入水火的威力來度化眾生，還憂慮什麼呢？尊者（指第二十六祖）之前看到王宮的宮墻有黑氣，就說：『只是小小的災難罷了。』直接前往國王的住所。國王問：『師父來這裡做什麼？』尊者說：『將要度化眾生。』國王問：『用什麼方法度化？』尊者說：『各自用適合他們的方式來度化。』當時，一個梵志（婆羅門）聽到這些話，非常憤怒，立刻用幻術變出一座大山壓在尊者的頭頂上。尊者用手指一指，大山忽然出現在那些婆羅門們的頭頂上。梵志等人非常害怕，向尊者投降。尊者憐憫他們的愚昧迷惑，再次用手指一指，幻化出來的大山隨即消失。於是為國王演說佛法的要義，使他趨向真正的佛法。又對國王說：『這個國家應當有聖人出現，來繼承我的事業。』 當時，有一個婆羅門的孩子，大約二十歲左右，年幼時失去了父母，不知道姓名，有人說他叫瓔珞（一種裝飾品），所以人們叫他瓔珞童子，在村子裡乞討度日，就像常不輕菩薩那樣。有人問他：『你為什麼修行這麼急切？』他就回答說：『你為什麼修行這麼懈怠？』或者問他姓什麼，他就說：『和你同姓。』沒有人知道是什麼原因。後來，國王和尊者同乘一輛車外出，看到瓔珞童子在前面行稽首禮。尊者說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，我和師父您住在一起，您演說摩訶般若（偉大的智慧），我轉述甚深的修多羅（佛經）。今天的事情大概是符合過去的因緣。』尊者又對國王說：『這個童子不是別人，就是大勢至菩薩。』這位聖人之後還會出現兩個人，一個人教化南印度，一個人與震旦（中國）有緣，四五年內會返回這裡。於是因為過去的因緣，所以命名為般若多羅（智慧的眼睛），付與他佛法的傳承。 偈語說： 『真性心地藏（真實本性的心是寶藏），沒有頭也沒有尾。 應隨因緣而變化事物，方便地稱它為智慧。』 尊者傳法完畢后，就向國王告辭說：『我的教化因緣已經結束，應當歸於寂滅。希望國王在最上乘佛法上不要忘記護持。』說完就回到原來的座位上，結跏趺坐而逝世，化為火焰自焚。國王收集舍利，建塔埋葬。當時是東晉孝武帝太元十三年戊子年。 第二十七祖般若多羅（智慧的眼睛），是東印度人。

【English Translation】 English version What worries are there when using the power to move heaven and earth and enter water and fire? The Venerable (referring to the 26th Patriarch) had previously seen black energy on the palace walls and said, 'It's just a minor calamity.' He went directly to the king's residence. The king asked, 'What brings the Master here?' The Venerable said, 'I am going to liberate sentient beings.' The king asked, 'By what method do you liberate them?' The Venerable said, 'Each is liberated according to their kind.' At that time, a Brahmana (Brahmin) heard these words and was overcome with anger. He immediately used illusion to transform a large mountain above the Venerable's head. The Venerable pointed at it, and suddenly the mountain was above the heads of those Brahmanas. The Brahmanas were terrified and surrendered to the Venerable. The Venerable pitied their ignorance and delusion, and pointed again, and the transformed mountain disappeared. Then he expounded the essentials of the Dharma to the king, causing him to move towards the true vehicle. He also said to the king, 'This country should have a sage appear to succeed me.' At that time, there was a Brahmana child, about twenty years old, who had lost his parents at a young age and did not know his name. Some said his name was Yingluo (a kind of ornament), so people called him Yingluo Boy, begging for a living in the village, like Bodhisattva Sadāparibhūta. Someone asked him, 'Why are you practicing so urgently?' He would answer, 'Why are you practicing so slowly?' Or asked what his surname was, he would say, 'The same surname as you.' No one knew why. Later, the king and the Venerable went out in the same chariot and saw Yingluo Boy bowing before them. The Venerable said, 'Do you remember the past?' The boy said, 'I remember in the distant past, I lived with you, Master. You expounded the Mahāprajñā (Great Wisdom), and I translated the profound Sutras (Buddhist scriptures). Today's events probably correspond to past causes.' The Venerable also said to the king, 'This boy is none other than Mahāsthāmaprāpta Bodhisattva.' After this sage, two more people will appear, one to teach in South India, and one who has affinity with Zhendan (China), and will return here in four or five years. Therefore, because of past causes, he was named Prajñātara (Eye of Wisdom), and the Dharma transmission was entrusted to him. The verse says: 'The true nature mind ground treasury, has neither head nor tail. Responding to conditions to transform things, conveniently called wisdom.' After the Venerable transmitted the Dharma, he bid farewell to the king and said, 'My teaching karma is over, and I should return to stillness. I hope the king will not forget to protect the highest vehicle of Buddhism.' After speaking, he returned to his original seat, sat in the lotus position, and passed away, transforming into flames that consumed himself. The king collected the relics and built a pagoda to bury them. At that time, it was the year Wuzi, the thirteenth year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty. The twenty-seventh Patriarch, Prajñātara (Eye of Wisdom), was from East India.

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人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘尊重供養度越倫等。又施無價寶珠。時王有三子。其季開士也。尊者欲試其所得。乃以所施珠問三王子曰。此珠圓明有能及此否。第一子目凈多羅。第二子功德多羅。皆曰。此珠七寶中尊固無逾也。非尊者道力孰能受之。第三子菩提多羅曰。此是世寶未足為上。于諸寶中法寶為上。此是世光未足為上。于諸光中智光為上。此是世明未足為上。于諸明中心明為上。此珠光明不能自照。要假智光光辯於此。既辯此已即知是珠。既知是珠即明其寶。若明其寶寶不自寶。若辯其珠珠不自珠。珠不自珠者。要假智珠而辯世珠。寶不自寶者。要假智寶以明法寶。然則師有其道其寶即現。眾生有道心寶亦然。尊者嘆其辯慧。乃復問曰。于諸物中何物無相。曰。于諸物中不起無相。又問。于諸物中何物最高。曰于諸物中人我最高。又問。于諸物中何物最大。曰于諸物中法性最大。尊者知是法嗣。以時尚未至且默而混之。及香至王厭世眾皆號絕。唯第三子菩提多羅。于柩前入定。經七日而出。乃求出家。既受具戒。尊者告曰。如來以正法眼付大迦葉。如是展轉乃至於我。我今囑汝。聽吾偈曰。

心地生諸種　　因事復生理 　果滿菩提圓　　華開世界起

尊者付法已。即

【現代漢語翻譯】 現代漢語譯本： 人也。他得到佛法后，前往南印度弘揚佛法。那裡的國王名叫香至（Xiangzhi，國王名），崇信佛法，非常尊重和供養他。國王還供奉了一顆無價的寶珠。當時國王有三個兒子，最小的兒子是一位開悟之人。尊者想測試他所領悟的程度，就用那顆寶珠問三個王子說：『這顆珠子圓潤明亮，有什麼東西能比得上它嗎？』 大王子目凈多羅（Mujing Duoluo）和二王子功德多羅（Gongde Duoluo）都說：『這顆珠子是七寶中最尊貴的，確實沒有東西能超過它。如果不是尊者的道力，誰能承受它呢？』 三王子菩提多羅（Puti Duoluo）說：『這只是世間的寶物，還不足以稱為最上。在所有的寶物中，法寶才是最上的。這只是世間的光明，還不足以稱為最上。在所有的光明中，智慧之光才是最上的。這只是世間的明亮，還不足以稱為最上。在所有的明亮中，心之明亮才是最上的。這顆珠子的光明不能自己照亮，需要藉助智慧之光才能辨別它。辨別了它之後，才能知道它是珠子。知道了它是珠子，才能明白它的寶貴。如果明白了它的寶貴，寶物本身並不能使自己寶貴。如果辨別了這顆珠子，珠子本身並不能使自己成為珠子。珠子不能自己成為珠子，需要藉助智慧之珠來辨別世間的珠子。寶物不能自己成為寶物，需要藉助智慧之寶來闡明佛法之寶。這樣看來，如果老師掌握了真理，寶物就會顯現。眾生如果擁有道心，寶物也會如此。』 尊者讚歎他的辯才和智慧，又問：『在所有的事物中，什麼事物沒有相狀？』 回答說：『在所有的事物中，不起念就是沒有相狀。』 又問：『在所有的事物中，什麼事物最高？』 回答說：『在所有的事物中，人我最高。』 又問：『在所有的事物中，什麼事物最大？』 回答說：『在所有的事物中，法性最大。』 尊者知道他是可以繼承佛法的人，但因為時機未到，就默默地混同于眾人之中。等到香至王去世，大家都號啕大哭，只有三王子菩提多羅，在國王的棺材前入定。經過七天後出定，然後請求出家。受了具足戒后，尊者告訴他說：『如來將正法眼傳給大迦葉（Da Jiaye），就這樣輾轉相傳直到我這裡。我現在囑咐你，聽我的偈語：』 『心地生諸種，因事復生理，果滿菩提圓，華開世界起。』 尊者傳法完畢，就離開了。

【English Translation】 English version: He, having obtained the Dharma, traveled to South India to propagate it. The king there, named Xiangzhi (Xiangzhi, name of the king), deeply revered the Buddha's teachings, showing utmost respect and making offerings. He even offered a priceless jewel. At that time, the king had three sons, the youngest of whom was an enlightened individual. The Venerable One, wishing to test his attainment, asked the three princes about the offered jewel, saying, 'This jewel is round and bright; is there anything that can compare to it?' The first prince, Mujing Duoluo (Mujing Duoluo), and the second prince, Gongde Duoluo (Gongde Duoluo), both said, 'This jewel is the most尊貴 among the seven treasures; indeed, nothing can surpass it. If not for the Venerable One's spiritual power, who could receive it?' The third prince, Puti Duoluo (Puti Duoluo), said, 'This is merely a worldly treasure, not worthy of being called supreme. Among all treasures, the Dharma treasure is supreme. This is merely worldly light, not worthy of being called supreme. Among all lights, the light of wisdom is supreme. This is merely worldly brightness, not worthy of being called supreme. Among all brightness, the brightness of the mind is supreme. The light of this jewel cannot illuminate itself; it needs to borrow the light of wisdom to discern it. Having discerned it, one knows it is a jewel. Knowing it is a jewel, one understands its preciousness. If one understands its preciousness, the treasure itself does not make itself precious. If one discerns this jewel, the jewel itself does not make itself a jewel. The jewel cannot make itself a jewel; it needs to borrow the jewel of wisdom to discern the worldly jewel. The treasure cannot make itself a treasure; it needs to borrow the treasure of wisdom to illuminate the Dharma treasure. Thus, if the teacher possesses the truth, the treasure will appear. If sentient beings possess the mind of the Way, the treasure will be the same.' The Venerable One praised his eloquence and wisdom, and then asked, 'Among all things, what thing has no form?' He replied, 'Among all things, non-arising is without form.' He asked again, 'Among all things, what thing is the highest?' He replied, 'Among all things, the self is the highest.' He asked again, 'Among all things, what thing is the greatest?' He replied, 'Among all things, the Dharma-nature is the greatest.' The Venerable One knew that he was the one who could inherit the Dharma, but because the time had not yet arrived, he remained silent and mingled with the crowd. When King Xiangzhi passed away, everyone wailed and cried, but only the third prince, Puti Duoluo, entered into Samadhi before the king's coffin. After seven days, he emerged from Samadhi and then requested to leave home. After receiving the full precepts, the Venerable One told him, 'The Tathagata entrusted the Eye of the True Dharma to Da Jiaye (Da Jiaye), and it has been transmitted in this way until me. Now I entrust it to you. Listen to my verse:' 'The mind-ground gives rise to all kinds of seeds, causes and conditions bring about further growth, when the fruit is full, Bodhi is perfected, when the flower blooms, the world arises.' After the Venerable One transmitted the Dharma, he departed.

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于坐上起立。舒左右手各放光明。二十七道五色光耀。又踴身虛空。高七多羅樹。化火自焚空中舍利如雨收以建塔。當宋孝武帝大明元年丁酉歲也(正宗記云。宋孝武之世也。又注云。以達磨六十七年算之。當在宋孝武建元元年甲午也)。

景德傳燈錄卷第二 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第三

中華五祖並旁出尊宿共二十五人第二十八祖菩提達磨道育禪師(菩提達磨旁出三人)道副禪師尼總持(已上三人無機緣語句不錄)第二十九祖慧可大師僧那禪師(慧可大師旁出七世共一十七人)向居士相州慧滿禪師(已上三人見錄)峴山神定禪師寶月禪師華閑居士大士化公和公廖居士曇邃(華閑居士出)延陵慧簡(曇邃出二人)彭城慧瑳定林寺慧綱六合大覺(慧綱出)高郵曇影(大覺出)泰山明練(曇影出)揚州靜泰(明練出已上一十四人無機緣語句不錄)第三十祖僧璨大師第三十一祖道信大師(旁出七十六人見第四卷)第三十二祖弘忍大師(旁出一百七人見第五卷)

中華五祖並旁出尊宿共二十五人第二十八祖菩提達磨旁出三人一道育禪師二道副禪師三尼總持(已上三人無機緣語句不錄)第二十九祖慧可大師(旁出六世共一十七人三人見錄)僧那禪師向居士相州慧

【現代漢語翻譯】 現代漢語譯本： （菩提達磨）從座位上站起來，伸出左右手，各自放出光明，呈現二十七道五色光芒。又躍身到空中，高達七多羅樹（tāla tree，一種棕櫚樹，此處形容高度）。身體化為火焰自焚，空中舍利如雨般落下，人們收集起來建造佛塔。這件事發生在宋孝武帝大明元年丁酉年。（《正宗記》記載：在宋孝武帝的時代。又註釋說：以達磨（Bodhidharma）去世六十七年計算，應當在宋孝武帝建元元年甲午年。）

《景德傳燈錄》卷第二 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第三

中華五祖及旁出尊宿共二十五人：第二十八祖菩提達磨道育禪師（Bodhidharma，禪宗二十八祖，中國禪宗初祖）（菩提達磨旁出三人）道副禪師、尼總持（以上三人沒有機緣語句，不記錄）。第二十九祖慧可大師（Huike，禪宗二祖）僧那禪師（Sengna）向居士相州慧滿禪師（以上三人見記錄）。峴山神定禪師（Shending）、寶月禪師（Baoyue）、華閑居士、大士化公、和公、廖居士、曇邃（華閑居士門下）。延陵慧簡（慧簡）（曇邃門下二人）。彭城慧瑳（Huicuo）、定林寺慧綱（Huigang）、六合大覺（Dajue）（慧綱門下）。高郵曇影（Tanying）（大覺門下）。泰山明練（Minglian）（曇影門下）。揚州靜泰（Jingtai）（明練門下，以上一十四人沒有機緣語句，不記錄）。第三十祖僧璨大師（Sengcan，禪宗三祖）。第三十一祖道信大師（Daoxin，禪宗四祖）（旁出七十六人，見第四卷）。第三十二祖弘忍大師（Hongren，禪宗五祖）（旁出一百零七人，見第五卷）。

中華五祖及旁出尊宿共二十五人：第二十八祖菩提達磨旁出三人：一道育禪師，二道副禪師，三尼總持（以上三人沒有機緣語句，不記錄）。第二十九祖慧可大師（旁出六世共一十七人，三人見記錄）：僧那禪師、向居士相州慧

【English Translation】 English version: （Bodhidharma）arose from his seat. He stretched out his left and right hands, each emitting light, displaying twenty-seven rays of five-colored radiance. He then leaped into the air, reaching a height of seven tāla trees (tāla tree, a type of palm tree, used here to describe height). His body transformed into flames, self-immolating in the sky, with śarīra (relics) falling like rain. People collected them to build pagodas. This event occurred in the first year of the Dīngyǒu year during the reign of Emperor Xiaowu of the Song Dynasty (457 CE). (The 'Zhengzong Ji' records: It was during the era of Emperor Xiaowu of the Song Dynasty. Another note says: Calculating from the sixty-seventh year after the death of Bodhidharma, it should be in the first year of the Jiǎwǔ year of Emperor Xiaowu's reign.)

'Jingde Records of the Transmission of the Lamp', Volume 2 Taisho Tripitaka, Volume 51, No. 2076, 'Jingde Records of the Transmission of the Lamp'

'Jingde Records of the Transmission of the Lamp', Volume 3

The Five Ancestors of China and their collateral descendants, totaling twenty-five individuals: The twenty-eighth ancestor, Bodhidharma Daoyu Chan Master (Bodhidharma, the 28th Patriarch of Zen, the first Patriarch of Chinese Zen) (Bodhidharma had three collateral descendants): Daofu Chan Master, Bhikkhuni Zongchi (The above three have no recorded words of enlightenment and are not included). The twenty-ninth ancestor, Great Master Huike (the Second Patriarch of Zen), Sengna Chan Master, Layman Xiang of Xiangzhou, Huiman Chan Master (The above three are recorded). Shending Chan Master of Xian Mountain, Baoyue Chan Master, Layman Huaxian, Great Knight Huagong, Monk Hegong, Layman Liao, Tansui (from Layman Huaxian). Huijian of Yanling (from Tansui, two individuals). Huicuo of Pengcheng, Huigang of Dinglin Temple, Dajue of Liuhe (from Huigang). Tanying of Gaoyou (from Dajue). Minglian of Tai Mountain (from Tanying). Jingtai of Yangzhou (from Minglian, the above fourteen have no recorded words of enlightenment and are not included). The thirtieth ancestor, Great Master Sengcan (the Third Patriarch of Zen). The thirty-first ancestor, Great Master Daoxin (the Fourth Patriarch of Zen) (seventy-six collateral descendants, see Volume 4). The thirty-second ancestor, Great Master Hongren (the Fifth Patriarch of Zen) (one hundred and seven collateral descendants, see Volume 5).

The Five Ancestors of China and their collateral descendants, totaling twenty-five individuals: The twenty-eighth ancestor, Bodhidharma, had three collateral descendants: 1. Daoyu Chan Master, 2. Daofu Chan Master, 3. Bhikkhuni Zongchi (The above three have no recorded words of enlightenment and are not included). The twenty-ninth ancestor, Great Master Huike (six generations of collateral descendants, totaling seventeen individuals, three are recorded): Sengna Chan Master, Layman Xiang of Xiangzhou, Hui

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滿禪師峴山神定禪師寶月禪師華閑居士大士化公和公廖居士華閑居士復出一人　曇邃曇邃復出三人一延陵慧簡二彭城慧瑳三定林寺慧綱慧綱復出一人　六合大覺大覺復出一人　高郵曇影曇影復出一人　太山明練明練復出一人　揚州靜泰(已上一十四人無機緣語句不錄)第三十祖僧璨大師第三十一祖道信大師(旁出七十六人見第四卷)第三十二祖弘忍大師(旁出一百七人見第四卷)

第二十八祖菩提達磨者。南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅。至本國受王供養。知師密跡。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝于諸法已得通量。夫達磨者通大之義也。宜名達磨。因改號菩提達磨。師乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。尊者曰。汝雖得法未可遠遊。且止南天待吾滅后六十七載。當往震旦設大法藥直接上根。慎勿速行衰于日下。師又曰。彼有大士堪為法器否。千載之下有留難否。尊者曰。汝所化之方獲菩提者不可勝數。吾滅后六十餘年彼國有難。水中文布自善降之。汝至時南方勿住。彼唯好有為功業不見佛理。汝縱到彼亦不可久留。聽吾偈曰。

路行跨水復逢羊　　獨自悽悽暗度江 　日下可憐雙象馬　　二株嫩桂久昌昌

復

【現代漢語翻譯】 現代漢語譯本 滿禪師（Man Chan Shi），峴山神定禪師（Xian Shan Shen Ding Chan Shi），寶月禪師（Bao Yue Chan Shi），華閑居士（Hua Xian Ju Shi），大士化公（Da Shi Hua Gong），和公（He Gong），廖居士（Liao Ju Shi），華閑居士（Hua Xian Ju Shi）復出一人：曇邃（Tan Sui）。曇邃（Tan Sui）復出三人：一，延陵慧簡（Yan Ling Hui Jian）；二，彭城慧瑳（Peng Cheng Hui Cuo）；三，定林寺慧綱（Ding Lin Si Hui Gang）。慧綱（Hui Gang）復出一人：六合大覺（Liu He Da Jue）。大覺（Da Jue）復出一人：高郵曇影（Gao You Tan Ying）。曇影（Tan Ying）復出一人：太山明練（Tai Shan Ming Lian）。明練（Ming Lian）復出一人：揚州靜泰（Yang Zhou Jing Tai）。（以上一十四人，沒有機緣語句，不記錄）第三十祖僧璨大師（Seng Can Da Shi），第三十一祖道信大師（Dao Xin Da Shi）（旁出七十六人，見第四卷），第三十二祖弘忍大師（Hong Ren Da Shi）（旁出一百七人，見第四卷）。

第二十八祖菩提達磨（Pu Ti Da Mo），是南天竺國香至王（Xiang Zhi Wang）的第三個兒子，姓剎帝利（Cha Di Li），本名菩提多羅（Pu Ti Duo Luo）。後來遇到第二十七祖般若多羅（Bo Re Duo Luo），到本國接受國王供養，知道他是秘密的繼承人。於是測試他，讓他和兩個哥哥辨別所施捨的寶珠，菩提達磨闡明了心要。之後，尊者說：『你對於諸法已經得到了通達的度量。達磨的意思是通達廣大，應該叫做達磨。』因此改號菩提達磨。菩提達磨於是告訴尊者說：『我既然得到了佛法，應當前往哪個國家來做佛事？希望您開示。』尊者說：『你雖然得到了佛法，還不能遠遊，暫且留在南天竺，等待我滅度后六十七年，應當前往震旦（Zhen Dan，中國的古稱）設立大法藥，直接接引上根之人。千萬不要快速前往，否則會衰敗於日下。』菩提達磨又問：『那裡有大士可以作為法器嗎？千年之後會有留難嗎？』尊者說：『你所教化的地方，獲得菩提的人不可勝數。我滅度后六十多年，那個國家會有災難，水中文布（Shui Zhong Wen Bu）會自然降服他們。你到達的時候，不要停留在南方，那裡只喜歡有為的功業，看不見佛理。你即使到了那裡，也不可以久留。聽我的偈語：

路行跨水復逢羊，獨自悽悽暗度江，日下可憐雙象馬，二株嫩桂久昌昌。』

復

【English Translation】 English version Zen Master Man (Man Chan Shi), Zen Master Shen Ding of Xian Mountain (Xian Shan Shen Ding Chan Shi), Zen Master Bao Yue (Bao Yue Chan Shi), Layman Hua Xian (Hua Xian Ju Shi), Great Master Hua Gong (Da Shi Hua Gong), He Gong, Layman Liao (Liao Ju Shi), Layman Hua Xian (Hua Xian Ju Shi) produced another one: Tan Sui. Tan Sui produced three more: first, Hui Jian of Yanling (Yan Ling Hui Jian); second, Hui Cuo of Pengcheng (Peng Cheng Hui Cuo); third, Hui Gang of Dinglin Temple (Ding Lin Si Hui Gang). Hui Gang produced another one: Da Jue of Liuhe (Liu He Da Jue). Da Jue produced another one: Tan Ying of Gaoyou (Gao You Tan Ying). Tan Ying produced another one: Ming Lian of Mount Tai (Tai Shan Ming Lian). Ming Lian produced another one: Jing Tai of Yangzhou (Yang Zhou Jing Tai). (The above fourteen people, without opportune sayings, are not recorded.) Thirtieth Ancestor Great Master Sengcan (Seng Can Da Shi), Thirty-first Ancestor Great Master Daoxin (Dao Xin Da Shi) (seventy-six collateral successors, see Volume 4), Thirty-second Ancestor Great Master Hongren (Hong Ren Da Shi) (one hundred and seven collateral successors, see Volume 4).

The Twenty-eighth Ancestor, Bodhidharma (Pu Ti Da Mo), was the third son of King Xiangzhi (Xiang Zhi Wang) of South India, of the Kshatriya (Cha Di Li) caste. His original name was Bodhitara (Pu Ti Duo Luo). Later, he met the Twenty-seventh Ancestor Prajnatara (Bo Re Duo Luo), went to his country to receive offerings from the king, and knew that he was the secret successor. So he tested him, asking him and his two elder brothers to distinguish the precious pearls that were given away. Bodhidharma elucidated the essentials of the mind. After that, the Venerable One said, 'You have already attained a thorough understanding of all dharmas. The meaning of 'Dharma' is thorough and vast, so you should be called Dharma.' Therefore, he changed his name to Bodhidharma. Bodhidharma then told the Venerable One, 'Since I have obtained the Dharma, which country should I go to in order to do the work of the Buddha? I hope you will enlighten me.' The Venerable One said, 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now, and wait until sixty-seven years after my extinction, you should go to Zhen Dan (Zhen Dan, ancient name for China) to establish the great Dharma medicine and directly receive those of superior capacity. Do not go quickly, or you will decline under the sun.' Bodhidharma then asked, 'Are there any great beings there who can be vessels of the Dharma? Will there be any difficulties after a thousand years?' The Venerable One said, 'The number of people who attain Bodhi in the places you transform will be countless. More than sixty years after my extinction, that country will have disasters, and Shui Zhong Wen Bu (Shui Zhong Wen Bu) will naturally subdue them. When you arrive, do not stay in the south, as they only like meritorious deeds with effort and do not see the principles of the Buddha. Even if you go there, you cannot stay for long. Listen to my verse:

'The road travels across water and meets a sheep again, alone and desolate, secretly crossing the river. Under the sun, a pair of elephants and horses are pitiable, two young cassia trees will flourish for a long time.'

Again

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演八偈。皆預讖佛教隆替(事具寶林傳及聖胄集)師恭稟教義。服勤左右垂四十年未嘗廢闕。逮尊者順世。遂演化本國。時有二師。一名佛大先。一名佛大勝多。本與師同學佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。舍小趣大與師並化。時號二甘露門矣。而佛大勝多更分途而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解別展化源。聚落崢嶸徒眾甚盛。大師喟然而嘆曰。彼之一師已陷牛跡。況復支離繁盛而分六宗。我若不除永纏邪見。言已。微現神力至第一有相宗所。問曰。一切諸法何名實相。彼眾中有一尊長薩婆羅。答曰。于諸相中不互諸相。是名實相。師曰。一切諸相而不互者。若名實相當何定耶。彼曰。于諸相中實無有定。若定諸相何名為實。師曰。諸相不定便名實相。汝今不定當何得之。彼曰。我言不定不說諸相。當說諸相其義亦然。師曰。汝言不定當為實相。定不定故即非實相。彼曰。定既不定即非實相。知我非故不定不變。師曰。汝今不變何名實相。已變已往其義亦然。彼曰。不變當在。在不在故。故變實相以定其義。師曰。實相不變。變即非實。于有無中何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身

【現代漢語翻譯】 現代漢語譯本 演說八偈，都預先預言了佛教的興盛和衰落（詳細情況記載在《寶林傳》和《聖胄集》中）。菩提達摩的弟子恭敬地接受教義，在他左右服侍了近四十年，從未懈怠。等到尊者圓寂后，他便在本國弘揚佛法。當時有兩位法師，一位名叫佛大先，一位名叫佛大勝多。他們原本和菩提達摩的弟子一起學習佛陀跋陀的小乘禪觀。佛大先遇到般若多羅尊者后，捨棄小乘而趨向大乘，與菩提達摩的弟子一同弘揚佛法，當時被稱為『二甘露門』。而佛大勝多則另闢蹊徑，分化出六個宗派：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的理解，分別發展教化，聚落林立，徒眾非常興盛。菩提達摩的弟子嘆息道：『他們的一位法師已經陷入牛跡（比喻錯誤的道路），更何況現在支離破碎地分化成六個宗派。我若不加以糾正，將永遠被邪見纏繞。』說完，便稍微顯現神通，來到第一有相宗所在地，問道：『一切諸法，什麼叫做實相？』他們當中有一位尊長薩婆羅（Sarvabhara）回答說：『在各種現象中不互相干擾的現象，就叫做實相。』菩提達摩的弟子說：『一切現象都不互相干擾，如果叫做實相，那麼實相又如何確定呢？』薩婆羅說：『在各種現象中，本來就沒有確定。如果確定了各種現象，又怎麼能叫做實相呢？』菩提達摩的弟子說：『各種現象不確定，就叫做實相，你現在不確定，又從哪裡得到實相呢？』薩婆羅說：『我說不確定，並不是說各種現象，當我說各種現象的時候，道理也是一樣的。』菩提達摩的弟子說：『你說不確定就是實相，確定和不確定，就不是實相。』薩婆羅說：『確定既然是不確定的，就不是實相，知道我的不確定，所以不改變。』菩提達摩的弟子說：『你現在不改變，又怎麼能叫做實相呢？已經改變和已經過去的，道理也是一樣的。』薩婆羅說：『不改變應當存在，存在和不存在，所以改變實相來確定它的意義。』菩提達摩的弟子說：『實相是不變的，改變就不是實相，在有和無之中，什麼叫做實相？』薩婆羅心裡知道聖師的見解高深莫測，便用手指著虛空說：『這是世間有相，也能空，當我的這個身體』

【English Translation】 English version He delivered eight verses, all of which prefigured the rise and fall of Buddhism (details are in the 'Baolin Zhuan' and 'Shengzhou Ji'). The disciple of Bodhidharma respectfully received the teachings, serving him for nearly forty years without ever neglecting his duties. After the Venerable passed away, he propagated the Dharma in his own country. At that time, there were two teachers, one named Fodaxian and the other named Fodashengduo. They had originally studied Hinayana (Small Vehicle) meditation with Buddhabhadra alongside Bodhidharma's disciple. After Fodaxian encountered Venerable Prajnatara, he abandoned the Hinayana and turned to the Mahayana (Great Vehicle), propagating the Dharma together with Bodhidharma's disciple, and they were known as the 'Two Gates of Ambrosia'. However, Fodashengduo branched out and formed six sects: first, the Sect of Characteristics (Youxiang Zong); second, the Sect of No Characteristics (Wuxiang Zong); third, the Sect of Samadhi and Wisdom (Dinghui Zong); fourth, the Sect of Precepts and Conduct (Jiexing Zong); fifth, the Sect of No Attainment (Wude Zong); and sixth, the Sect of Tranquility (Jijing Zong). Each clung to their own interpretations, developing their teachings separately, with numerous monasteries and a large following. Bodhidharma's disciple sighed and said, 'One of their teachers has already fallen into the ox's footprint (a metaphor for a wrong path), let alone now that they are fragmented and divided into six sects. If I do not correct them, they will be forever entangled in wrong views.' Having said this, he slightly manifested his spiritual powers and went to the location of the first Sect of Characteristics. He asked, 'Of all dharmas, what is called 'true nature' (shixiang)?' One of the elders among them, Sarvabhara, replied, 'Among all phenomena, those that do not interfere with each other are called 'true nature'.' Bodhidharma's disciple said, 'If all phenomena that do not interfere with each other are called 'true nature', then how is 'true nature' determined?' Sarvabhara said, 'Among all phenomena, there is originally no determination. If phenomena are determined, how can they be called 'true nature'?' Bodhidharma's disciple said, 'Phenomena that are not determined are called 'true nature'. If you are now undetermined, where do you obtain 'true nature' from?' Sarvabhara said, 'When I say undetermined, I am not referring to phenomena. When I speak of phenomena, the principle is the same.' Bodhidharma's disciple said, 'You say that undetermined is 'true nature', but determined and undetermined are not 'true nature'.' Sarvabhara said, 'Since determination is undetermined, it is not 'true nature'. Knowing my undetermined state, it does not change.' Bodhidharma's disciple said, 'If you do not change now, how can you be called 'true nature'? What has already changed and passed is the same principle.' Sarvabhara said, 'Not changing should exist. Existing and not existing, therefore changing 'true nature' to determine its meaning.' Bodhidharma's disciple said, ''True nature' is unchanging. Changing is not 'true nature'. Among existence and non-existence, what is called 'true nature'?' Sarvabhara knew in his heart that the holy teacher's understanding was profound and unfathomable, so he pointed to the void with his finger and said, 'This is the characteristic of the world, which can also be empty, when this body of mine'

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得似否。師曰。若解實相即見非相。若了非相其色亦然。當於色中不失色體。于非相中不礙有故。若能是解此名實相。彼眾聞已。心意朗然欽禮信受。師又瞥然匿跡。至第二無相宗所。問曰。汝言無相當何證之。彼眾中有智者波羅提。答曰。我明無相心不現故。師曰。汝心不現當何明之。彼曰。我明無相心不取捨。當於明時亦無當者。師曰。于諸有無心不取捨。又無當者諸明無故。彼曰。入佛三昧尚無所得。何況無相而欲知之。師曰。相既不知誰云有無。尚無所得何名三昧。彼曰。我說不證證無所證。非三昧故我說三昧。師曰。非三昧者何當名之。汝既不證非證何證。波羅提聞師辯析即悟本心。禮謝于師懺悔往謬。師記曰。汝當得果不久證之。此國有魔非久降之。言已忽然不現。至第三定慧宗所。問曰。汝學定慧為一為二。彼眾中有婆蘭陀者。答曰。我此定慧非一非二。師曰。既非一二何名定慧。彼曰。在定非定處慧非慧。一即非一二亦不二。師曰。當一不一當二不二。既非定慧約何定慧。彼曰。不一不二定慧能知。非定非慧亦復然矣。師曰。慧非定故然何知哉。不一不二誰定誰慧。婆蘭陀聞之疑心冰釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行為一為二。彼眾中有一賢者。答曰。一二二一皆彼所生。

【現代漢語翻譯】 得似否？』師曰：『若解實相即見非相，若了非相其色亦然。當於色中不失色體，于非相中不礙有故。若能是解，此名實相。』彼眾聞已，心意朗然，欽禮信受。師又瞥然匿跡，至第二無相宗所，問曰：『汝言無相，當何證之？』彼眾中有智者波羅提（Parati）：答曰：『我明無相，心不現故。』師曰：『汝心不現，當何明之？』彼曰：『我明無相，心不取捨，當於明時亦無當者。』師曰：『于諸有無心不取捨，又無當者，諸明無故。』彼曰：『入佛三昧（Samadhi）尚無所得，何況無相而欲知之？』師曰：『相既不知，誰云有無？尚無所得，何名三昧？』彼曰：『我說不證，證無所證，非三昧故，我說三昧。』師曰：『非三昧者，何當名之？汝既不證，非證何證？』波羅提聞師辯析，即悟本心，禮謝于師，懺悔往謬。師記曰：『汝當得果，不久證之，此國有魔，非久降之。』言已，忽然不現。至第三定慧宗所，問曰：『汝學定慧，為一為二？』彼眾中有婆蘭陀（Paranda）者：答曰：『我此定慧，非一非二。』師曰：『既非一二，何名定慧？』彼曰：『在定非定，處慧非慧，一即非一，二亦不二。』師曰：『當一不一，當二不二，既非定慧，約何定慧？』彼曰：『不一不二，定慧能知，非定非慧，亦復然矣。』師曰：『慧非定故，然何知哉？不一不二，誰定誰慧？』婆蘭陀聞之，疑心冰釋。至第四戒行宗所，問曰：『何者名戒？云何名行？當此戒行為一為二？』彼眾中有一賢者：答曰：『一二二一，皆彼所生。』 『像這樣可以嗎？』 師父說：『如果理解了實相，就能見到非相；如果明白了非相，那麼色也是這樣。應當在色之中不失去色的本體，在非相之中不妨礙有的存在。如果能夠這樣理解，這就叫做實相。』 那些人聽了之後，心意豁然開朗，恭敬地行禮並信受。師父又忽然隱去身形，到了第二個無相宗的地方，問道：『你們說無相，用什麼來證明它呢？』 那些人中有一位智者，名叫波羅提（Parati）：回答說：『我明白無相，因為心不顯現。』 師父說：『你的心不顯現，用什麼來證明它呢？』 他說：『我明白無相，心不取捨，在明白的時候也沒有能執著的。』 師父說：『對於一切有和無，心都不取捨，又沒有能執著的，那麼一切明瞭的認知都沒有了。』 他說：『進入佛的三昧（Samadhi）尚且沒有什麼可以得到的，更何況是無相，又怎麼能去了解它呢？』 師父說：『相既然都不能瞭解，誰說有和無呢？尚且沒有什麼可以得到的，憑什麼叫做三昧？』 他說：『我說不證，因為證悟是沒有什麼可以證悟的，不是三昧的緣故，所以我說是三昧。』 師父說：『不是三昧，那應當叫什麼呢？你既然不證，那麼不證又證了什麼呢？』 波羅提聽了師父的辯論分析，立刻領悟了本心，向師父行禮感謝，懺悔以往的錯誤。師父預言說：『你應當得到果位，不久就會證得，這個國家有魔，不久就會降伏。』 說完，忽然不見了。到了第三個定慧宗的地方，問道：『你們學習定和慧，認為是一還是二？』 那些人中有一位名叫婆蘭陀（Paranda）的人：回答說：『我們的定和慧，不是一也不是二。』 師父說：『既然不是一也不是二，那叫什麼定慧？』 他說：『在定中不是定，在慧中不是慧，一就是非一，二也不是二。』 師父說：『當一不是一，當二不是二，既然不是定慧，那麼依據什麼來說定慧呢？』 他說：『不一不二，定慧能夠知曉，不是定不是慧，也是這樣。』 師父說：『慧不是定，那麼憑什麼知曉呢？不一不二，誰是定誰是慧呢？』 婆蘭陀聽了這些話，疑慮像冰一樣消融了。到了第四個戒行宗的地方，問道：『什麼叫做戒？什麼叫做行？這戒和行，認為是一還是二？』 那些人中有一位賢者：回答說：『一和二，二和一，都是由它所生。』

【English Translation】 『Is that acceptable?』 The Master said, 『If you understand the true nature (real aspect), you will see the non-aspect. If you comprehend the non-aspect, then the same applies to form (rupa). Within form, do not lose the essence of form; within non-aspect, do not obstruct existence. If you can understand this, it is called the true nature (real aspect).』 Upon hearing this, the assembly felt their minds brighten, and they respectfully paid homage and accepted the teaching with faith. The Master then suddenly vanished and went to the second school, the School of Non-Aspect, and asked, 『You speak of non-aspect, what do you use to prove it?』 Among the assembly was a wise man named Parati (Parati): He replied, 『I understand non-aspect because the mind does not appear.』 The Master said, 『Your mind does not appear, what do you use to demonstrate it?』 He said, 『I understand non-aspect, the mind neither accepts nor rejects, and in the moment of understanding, there is no one who understands.』 The Master said, 『If the mind neither accepts nor rejects existence or non-existence, and there is no one who understands, then all understanding is without cause.』 He said, 『Entering the Buddha's Samadhi (Samadhi), there is still nothing to be attained, how much more so with non-aspect, how can one seek to know it?』 The Master said, 『If aspects cannot be known, who speaks of existence or non-existence? If there is nothing to be attained, what is called Samadhi?』 He said, 『I speak of non-attainment, because attainment is the attainment of nothing. It is not Samadhi, therefore I speak of Samadhi.』 The Master said, 『If it is not Samadhi, what should it be called? Since you do not attain, what do you attain without attaining?』 Upon hearing the Master's analysis, Parati immediately awakened to his original mind, paid homage to the Master, and repented for his past errors. The Master prophesied, 『You shall attain the fruit, and soon realize it. This country has demons, and they will soon be subdued.』 Having spoken, he suddenly disappeared. He went to the third school, the School of Dhyana (meditation) and Prajna (wisdom), and asked, 『Do you study Dhyana and Prajna as one or two?』 Among the assembly was a man named Paranda (Paranda): He replied, 『Our Dhyana and Prajna are neither one nor two.』 The Master said, 『If they are neither one nor two, what is called Dhyana and Prajna?』 He said, 『In Dhyana, there is no Dhyana; in Prajna, there is no Prajna; one is not one, and two is not two.』 The Master said, 『When one is not one, when two is not two, if it is neither Dhyana nor Prajna, what do you rely on to speak of Dhyana and Prajna?』 He said, 『Neither one nor two, Dhyana and Prajna can know; not Dhyana, not Prajna, it is also thus.』 The Master said, 『If Prajna is not Dhyana, then how can it know? Neither one nor two, who is Dhyana and who is Prajna?』 Upon hearing this, Paranda's doubts melted away like ice. He went to the fourth school, the School of Precepts and Conduct, and asked, 『What is called Precept (sila)? What is called Conduct (vrata)? Are these Precepts and Conduct considered one or two?』 Among the assembly was a virtuous man: He replied, 『One and two, two and one, are all born from that.』

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依教無染此名戒行。師曰。汝言依教即是有染。一二俱破。何言依教。此二違背不及於行。內外非明何名為戒。彼曰。我有內外彼己知竟(淅本己字作已依廣燈也。邵本作無字依寶林也。洪舊本作已字。正宗記作以字。未詳孰是)。既得通達便是戒行。若說違背俱是俱非。言及清凈即戒即行。師曰。俱是俱非何言清凈。既得通故何談內外。賢者聞之即自慚服。至第五無得宗所。問曰。汝云無得無得何得。既無所得亦無得得。彼眾中有寶靜者。答曰。我說無得非無得得。當說得得無得是得。師曰。得既不得。得亦非得既云得得。得得何得。彼曰。見得非得。非得是得。若見不得名為得得。師曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之頓除疑網。至第六寂靜宗所。問曰。何名寂靜。於此法中誰靜誰寂。彼有尊者。答曰。此心不動是名為寂。於法無染名之為靜。師曰。本心不寂要假寂靜。本來寂故何用寂靜。彼曰。諸法本空以空空故。于彼空空故名寂靜。師曰。空空已空諸法亦爾。寂靜無相何靜何寂。彼尊者聞師指誨豁然開悟。既而六眾咸誓歸依。由是化被南天聲馳五印。遠近學者靡然向風。經六十餘載度無量眾。后值異見王輕毀三寶。每云。我之祖宗皆信佛道。陷於邪見。壽年不永運祚亦促。且我身是佛何

【現代漢語翻譯】 現代漢語譯本： 『依教無染』才可稱之為戒行。六祖慧能大師說：『你說『依教』，就已經是有染著了。『一』和『二』都破除了，還說什麼『依教』呢？』這兩種說法是互相違背的，還談不上修行。內心和外在都不明瞭，怎麼能稱之為『戒』呢？』 那人說：『我所說的內外，彼此都已經知曉了（根據淅川本，『己』字應為『已』，依據《廣燈錄》；邵本無『無』字，依據《寶林傳》；洪舊本為『已』字，《正宗記》作『以』字，不知哪個正確）。既然已經通達了，那就是戒行。如果說違背，那就是既是又非。說到清凈，那就是戒，也就是行。』 六祖慧能大師說：『既是又非，還說什麼清凈呢？既然已經通達了，還談什麼內外呢？』賢者聽了，感到慚愧而信服。 到了第五個『無得宗』那裡，六祖慧能大師問道：『你說『無得無得』，那又得到了什麼呢？既然沒有得到，也就沒有『得得』。』 他們當中有個叫寶靜的人回答說：『我說『無得』，並非沒有『得得』。當說『得得』的時候，『無得』就是『得』。』 六祖慧能大師說：『『得』既然不得，『得』也就不是『得』。既然說『得得』，那『得得』又得到了什麼呢？』 那人說：『見到的『得』不是真正的『得』，『非得』才是『得』。如果見到『不得』，就叫做『得得』。』 六祖慧能大師說：『『得』既然不是『得』，『得得』也就無所得。既然沒有得到，又從哪裡『得得』呢？』寶靜聽了，頓時消除了疑惑。 到了第六個『寂靜宗』那裡，六祖慧能大師問道：『什麼叫做『寂靜』？在這個法中，誰是『靜』，誰是『寂』？』 他們當中有個尊者回答說：『此心不動，就叫做『寂』。對於法沒有染著，就叫做『靜』。』 六祖慧能大師說：『本來心就不寂靜，才要藉助寂靜。本來就是寂靜的，又何必用寂靜呢？』 那人說：『諸法本來是空的，用空來空掉空，因此在空之上再空，所以叫做寂靜。』 六祖慧能大師說：『空空已經空了，諸法也是如此。寂靜沒有相狀，還說什麼靜和寂呢？』那位尊者聽了六祖慧能大師的指點，豁然開悟。於是六眾都發誓歸依。因此，六祖慧能大師的教化遍及南天竺，聲名遠揚五印度，遠近的學者都傾慕嚮往。經過六十多年，度化了無量的眾生。後來遇到一個持有異見的國王，輕視毀壞三寶，常常說：『我的祖先都信奉佛道，卻陷入邪見，壽命不長，國運也短促。而且我自身就是佛，為什麼還要...』

【English Translation】 English version: 'To rely on the teachings without defilement' is what is called precepts and conduct. The Master said, 'Your saying 'rely on the teachings' is already a defilement. Both 'one' and 'two' are broken. How can you say 'rely on the teachings'?' These two statements contradict each other and do not reach the level of practice. If the inner and outer are not clear, what is called 'precepts'? That person said, 'The inner and outer that I speak of are already known to each other (according to the Xichuan version, the character '己' should be '已', based on the 'Guang Deng Lu'; the Shao version has no '無' character, based on the 'Bao Lin Zhuan'; the old Hong version is '已', the 'Zheng Zong Ji' is '以', it is not known which is correct). Since one has attained thorough understanding, that is precepts and conduct. If you say there is contradiction, then it is both yes and no. Speaking of purity, that is precepts, and that is conduct.' The Master said, 'Both yes and no, how can you speak of purity? Since you have attained thorough understanding, why talk about inner and outer?' The worthy one heard this and felt ashamed and submitted. Arriving at the fifth 'No Attainment School', the Master asked, 'You say 'no attainment, no attainment', then what is attained? Since there is no attainment, there is also no 'attainment of attainment'.' Among them was a person named Baojing who replied, 'My saying 'no attainment' is not without 'attainment of attainment'. When speaking of 'attainment of attainment', 'no attainment' is 'attainment'.' The Master said, 'If 'attainment' is not attainment, then attainment is also not attainment. Since you say 'attainment of attainment', then what does 'attainment of attainment' attain?' That person said, 'Seeing attainment is not true attainment, non-attainment is attainment. If you see non-attainment, it is called attainment of attainment.' The Master said, 'If attainment is not attainment, then attainment of attainment is no attainment. Since there is no attainment, then what is there to attain of attainment?' Baojing heard this and immediately eliminated his doubts. Arriving at the sixth 'Tranquility School', the Master asked, 'What is called 'tranquility'? In this Dharma, who is 'tranquil' and who is 'silent'?' Among them was a venerable one who replied, 'This mind not moving is called 'silence'. Not being defiled by the Dharma is called 'tranquility'.' The Master said, 'If the original mind is not tranquil, then one must rely on tranquility. Since it is originally tranquil, why use tranquility?' That person said, 'All dharmas are originally empty, using emptiness to empty emptiness, therefore on top of emptiness, there is emptiness, so it is called tranquility.' The Master said, 'Emptiness of emptiness is already empty, all dharmas are also like this. Tranquility has no form, so what is there to be tranquil and silent?' That venerable one heard the Master's guidance and suddenly awakened. Thereupon, the six groups all vowed to take refuge. Therefore, the Master's teachings spread throughout South India, and his fame spread throughout the five Indias, and scholars from near and far admired and yearned for him. After more than sixty years, he had converted countless beings. Later, he encountered a king with dissenting views who despised and destroyed the Three Jewels, often saying, 'My ancestors all believed in the Buddhist path, but they fell into wrong views, and their lifespans were not long, and their national fortunes were also short-lived. Moreover, I myself am a Buddha, why should I...'

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更外求。善惡報應。皆因多智之者。妄構其說。至於國內。耆舊為前王所奉者。悉從廢黜。師知已。嘆彼德薄當何救之。又念無相宗中二首領。其一波羅提者。與王有緣將證其果。其二宗勝者。非不博辯而無宿因。時六宗徒眾亦各念言。佛法有難師何自安。師遙知眾意即彈指應之。六眾聞之云。此是我師達磨信響。我等宜須速行以副慈命。言已至師所禮拜問訊。師曰。今一葉翳虛孰能剪拂。宗勝曰。我雖淺薄敢憚其行。師曰。汝雖辯慧而道力未全。宗勝自念。我師恐我見王作大佛事。名譽顯達映奪尊威。縱彼福慧為王。我是沙門受佛教旨。豈難敵也。言訖潛去至王所。廣說法要及世界苦樂人天善惡等事。王與之往返徴詰無不詣理。王曰。汝今所解其法何在。宗勝曰。如王治化當合其道。王所有道何在。王曰。我所有道將除邪法。汝所有法將伏何人。師不起于坐懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化于王須臾即屈。汝可速救。波羅提恭稟師旨云。愿假神力。言已云生足下。至王前默然而住。時王正問宗勝。忽見波羅提乘雲而至愕然忘其問答。曰乘空之者是正是邪。答曰。我非邪正而來正邪。王心若正我無邪正。王雖驚異而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道何擯沙門。我雖無解愿王致問。王怒而

【現代漢語翻譯】 現代漢語譯本 更向外尋求（佛法）。他們認為善惡報應，都是因為那些自作聰明的人，憑空捏造出來的說法。至於國內，那些年老的、曾經被前任國王所尊奉的人，都被全部廢黜。菩提達摩（Bodhidharma）大師知道后，嘆息說：『他們的德行如此淺薄，我該如何拯救他們呢？』他又想到無相宗（Wu Xiang School）中的兩位首領，其中一位名叫波羅提（Prātimokṣa，戒經），與國王有緣，將要證得果位；另一位名叫宗勝（Zongsheng），並非不博學善辯，而是沒有前世的因緣。當時，六宗（Six Schools）的徒眾們也各自想著：『佛法有難，我們的老師怎麼能安然自處呢？』菩提達摩大師遙知眾人的心意，就彈指回應。六宗的徒眾們聽到后說：『這是我們的老師達摩（Dharma）的信響，我們應該趕快行動，以不辜負老師的慈悲命令。』說完，他們來到菩提達摩大師的住所，向他禮拜問訊。菩提達摩大師說：『現在一片樹葉遮蔽了天空，誰能剪除拂拭呢？』宗勝說：『我雖然淺薄，但不敢推辭前往。』菩提達摩大師說：『你雖然辯才敏捷，但道力尚未圓滿。』宗勝心想：『我的老師是怕我見國王，做了很大的佛事，名譽顯達，掩蓋了他的尊威。即使他的福慧能幫助國王，我作為沙門，接受佛教的旨意，難道還難以匹敵嗎？』說完，就偷偷地去了國王那裡，廣泛地宣講佛法的要義，以及世界上的苦樂、人天的善惡等事情。國王與他一來一往地辯論，沒有不合乎道理的。國王說：『你現在所理解的法，在哪裡呢？』宗勝說：『如同國王治理國家，應當符合天道。』國王所有的道，在哪裡呢？國王說：『我所有的道，就是要剷除邪法。』你所有的法，將要降伏什麼人呢？菩提達摩大師沒有起身，卻預先知道宗勝的義理已經落敗，急忙告訴波羅提說：『宗勝沒有稟告我的教誨，私自去教化國王，很快就要失敗了，你趕快去救他。』波羅提恭敬地接受了菩提達摩大師的旨意，說：『愿借用神力。』說完，腳下生出雲彩，來到國王面前，默默地站立著。當時，國王正在詢問宗勝，忽然看見波羅提乘雲而來，驚訝地忘記了問答，說：『乘空而來的人，是正是邪？』波羅提回答說：『我不是爲了邪正而來，而是爲了正邪而來。如果國王的心是正的，我就沒有邪正。』國王雖然感到驚訝，但驕慢之心更加熾盛，就斥退宗勝，讓他離開。波羅提說：『國王既然有道，為何要斥退沙門？我雖然沒有理解，但願國王提出問題。』國王憤怒地

【English Translation】 English version Seeking externally. They believe that karmic retribution for good and evil is all fabricated by those who are overly clever. As for the country, the elders who were once revered by the former king have all been deposed. Bodhidharma (Bodhidharma) Master, knowing this, sighed: 'Their virtue is so shallow, how can I save them?' He also thought of the two leaders in the Wu Xiang School (Wu Xiang School), one named Prātimokṣa (Prātimokṣa, the book of precepts), who has an affinity with the king and will attain fruition; the other named Zongsheng (Zongsheng), is not unlearned and eloquent, but lacks past causes. At that time, the disciples of the Six Schools (Six Schools) were also thinking: 'The Buddha Dharma is in difficulty, how can our teacher be at peace?' Bodhidharma Master, knowing the thoughts of the crowd, snapped his fingers in response. The disciples of the Six Schools, hearing this, said: 'This is the signal of our teacher Dharma (Dharma), we should act quickly to live up to the compassionate command of the teacher.' After speaking, they came to Bodhidharma Master's residence and bowed and inquired. Bodhidharma Master said: 'Now a leaf obscures the sky, who can cut it away?' Zongsheng said: 'Although I am shallow, I dare not decline to go.' Bodhidharma Master said: 'Although you are eloquent, your spiritual power is not yet complete.' Zongsheng thought to himself: 'My teacher is afraid that I will see the king and do great Buddhist deeds, and my reputation will overshadow his dignity. Even if his wisdom and virtue can help the king, I, as a śrāmaṇa, receiving the Buddhist teachings, how can I not be able to match him?' After speaking, he secretly went to the king, widely expounding the essence of the Buddha Dharma, as well as the joys and sorrows of the world, the good and evil of humans and gods, and so on. The king debated with him back and forth, and there was nothing that did not conform to reason. The king said: 'Where is the Dharma that you now understand?' Zongsheng said: 'Just as the king governs the country, he should conform to the way of heaven.' Where is the way that the king possesses? The king said: 'The way that I possess is to eliminate evil dharmas.' What kind of person will the Dharma that you possess subdue? Bodhidharma Master did not get up, but knew in advance that Zongsheng's reasoning had failed, and hurriedly told Prātimokṣa: 'Zongsheng did not report my teachings, but privately went to teach the king, and will soon fail, you hurry to save him.' Prātimokṣa respectfully accepted Bodhidharma Master's instructions and said: 'I wish to borrow divine power.' After speaking, clouds arose under his feet, and he came to the king and stood silently. At that time, the king was questioning Zongsheng, and suddenly saw Prātimokṣa riding on the clouds, and was surprised to forget the questions and answers, saying: 'The one who comes riding on the air, is he right or wrong?' Prātimokṣa replied: 'I did not come for right or wrong, but for right and wrong. If the king's heart is right, then I have no right or wrong.' Although the king was surprised, his arrogance became even more intense, and he dismissed Zongsheng and told him to leave. Prātimokṣa said: 'Since the king has the way, why should he dismiss the śrāmaṇa? Although I have no understanding, I wish the king would ask questions.' The king angrily

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問曰。何者是佛。答曰。見性是佛。王曰。師見性否。答曰。我見佛性。王曰。性在何處。答曰。性在作用。王曰。是何作用我今不見。答曰。今見作用王自不見。王曰。於我有否。答曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時幾處出現。答曰。若出現時當有其八。王曰。其八出現當爲我說。波羅提即說偈曰。

在胎為身　　處世名人　　在眼曰見 　在耳曰聞　　在鼻辨香　　在口談論 　在手執捉　　在足運奔 　遍現俱該沙界　　收攝在一微塵 　識者知是佛性　　不識喚作精魂

王聞偈已心即開悟。乃悔謝前非諮詢法要。朝夕忘倦。迄於九旬。時宗勝既被斥逐。退藏深山。唸曰。我今百歲八十為非。二十年來方歸佛道。性雖愚昧行絕瑕疵。不能御難生何如死。言訖即自投崖。俄有一神人以手捧承。置於巖石之上安然無損。宗勝曰。我忝沙門當與正法為主。不能抑絕王非。是以捐身自責。何神祐助一至於斯。愿垂一語以保餘年。於是神人乃說偈曰。

師壽于百歲　　八十而造非 　為近至尊故　　熏修而入道 　雖具少智慧　　而多有彼我 　所見諸賢等　　未嘗生珍敬 　二十年功德　　其心未恬靜 　聰明輕慢故　　而獲至於此 　得王不敬者　　當感果如是 　自今不疏

【現代漢語翻譯】 現代漢語譯本 問：什麼是佛？答：見到自性就是佛。國王問：師父您見到自性了嗎？答：我見到了佛性。國王問：自性在哪裡？答：自性在於作用。國王問：是什麼作用？我如今沒有見到。答：現在正在顯現作用，只是國王您自己沒有見到。國王問：自性在我身上有嗎？答：國王您如果運用（自性），就沒有不是自性的。國王您如果不運用，（自性之）本體也很難見到。國王問：如果當（自性）運用時，會在哪些地方顯現？答：如果顯現時，應當有八處。國王問：這八處顯現，請您為我解說。波羅提（Póluódí）即說偈語道： 在胎中為身，處世間稱人，在眼中名為見， 在耳中名為聞，在鼻中辨別香，在口中能談論， 在手中能執取，在足下能奔走， 普遍顯現涵蓋整個沙界（shājiè，指無量世界），收攝起來就在一粒微塵之中， 認識它的人知道這是佛性，不認識的人就叫它精魂。 國王聽了偈語后，心中立刻開悟，於是後悔並謝罪之前的過錯，諮詢佛法的要義，早晚都不懈怠，直到九十天。當時宗勝（Zōngshèng）已經被斥逐，退隱到深山中，心想：我今年一百歲，八十年來都在做錯事，二十年來才歸向佛道。自性雖然愚昧，行為上沒有瑕疵，不能夠抵禦災難，活著不如死了。說完就自己跳下懸崖。忽然有一位神人，用手捧住他，將他放在巖石之上，安然無損。宗勝（Zōngshèng）說：我忝為沙門（shāmén，出家修道的人），應當以正法為主，不能夠阻止國王的錯誤，因此捨棄生命來自己責罰。是什麼神靈保佑我到這種地步？希望您能說一句話來保全我的餘年。於是神人就說了偈語： 您活到一百歲，八十年來都在造錯事， 因為接近至尊的緣故，熏習修行才進入佛道。 雖然具有少許智慧，卻有很多的彼我之分， 所見到的各位賢人等，未曾生起珍重恭敬之心。 二十年的功德，內心還沒有平靜， 因為聰明而輕慢他人，所以才落到這個地步。 得到國王不敬的人，應當感受這樣的果報。 從今以後不要疏忽大意。

【English Translation】 English version Question: What is Buddha? Answer: Seeing one's nature is Buddha. The king asked: Master, have you seen your nature? Answer: I have seen Buddha-nature. The king asked: Where is the nature? Answer: The nature is in its function. The king asked: What function is it? I do not see it now. Answer: The function is manifesting now, but you, the king, do not see it yourself. The king asked: Is the nature in me? Answer: If you, the king, use it, there is nothing that is not it. If you do not use it, the essence is difficult to see. The king asked: If it is used, in how many places will it appear? Answer: If it appears, it should be in eight places. The king asked: Please explain these eight appearances to me. Póluódí then spoke in verse: In the womb, it is the body; in the world, it is called a person; in the eye, it is called seeing; In the ear, it is called hearing; in the nose, it distinguishes scents; in the mouth, it speaks; In the hand, it grasps; in the foot, it runs; It universally appears, encompassing the entire shājiè (沙界, countless worlds); when contracted, it is within a single mote of dust; Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit. After hearing the verse, the king immediately became enlightened. He then regretted and apologized for his previous mistakes, seeking the essential principles of the Dharma, tirelessly, morning and night, for ninety days. At that time, Zōngshèng had been expelled and retreated into the deep mountains, thinking: I am now one hundred years old; for eighty years, I have been doing wrong; only in the last twenty years have I turned to the Buddhist path. Although my nature is foolish, my actions are without flaw. Unable to withstand the difficulties, it is better to die than to live. After speaking, he threw himself off a cliff. Suddenly, a divine being held him in his hands and placed him on a rock, unharmed. Zōngshèng said: I am a shāmén (沙門, a monastic practitioner), and I should uphold the true Dharma. Unable to prevent the king's errors, I sacrifice my life to punish myself. What divine being has protected me to this extent? I hope you can say a word to preserve my remaining years. Thereupon, the divine being spoke in verse: You live to be a hundred years old, and for eighty years you have been doing wrong, Because you were close to the supreme one, you cultivated and entered the Buddhist path. Although you have a little wisdom, you have much of 'self' and 'other', You have never shown respect to the wise people you have met. Your twenty years of merit, your mind is not yet tranquil, Because of your cleverness and arrogance, you have come to this. Those who are disrespectful to the king should receive such consequences. From now on, do not be negligent.

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怠　　不久成奇智 　諸聖悉存心　　如來亦復爾

宗勝聞偈欣然。即于巖間宴坐。時異見王復問波羅提曰。仁者智辯當師何人。答曰。我所出家。即娑羅寺烏沙婆三藏為授業師。其出世師者即大王叔菩提達磨是也。王聞師名驚駭久之。曰。鄙薄忝嗣王位。而趣邪背正忘我尊叔。遽敕近臣特加迎請。師即隨使而至。為王懺悔往非。王聞規誡泣謝于師。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告師曰。宗勝之死皆自於吾。如何大慈令免斯罪。師曰。宗勝今在巖間宴息。但遣使召當即至矣。王即遣使入山果見宗勝端居禪寂。宗勝蒙召乃曰。深愧王意。貧道誓處巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。愿王崇仰二聖以福皇基。使者覆命。未至師謂王曰。知取得宗勝否。王曰。未知。師曰。一請未至。再命必來。良久使還果如師語。師遂辭王曰。當善修德不久疾作。吾且去矣。經七日王乃得疾。國醫診治有加無瘳。貴戚近臣憶師前記。急發使告師曰。王疾殆至彌留。愿叔慈悲遠來軫救。師即至王所慰問其疾。時宗勝再承王召。即別巖間。波羅提久受王恩亦來問疾。波羅提曰。當何施為令王免苦。師即令太子為王宥罪施恩崇奉僧寶。復為王懺悔云。愿罪消滅。如是者三。王疾有

【現代漢語翻譯】 現代漢語譯本 怠惰之人不久便能成就非凡的智慧。 諸位聖賢都將此銘記於心，如來佛也是如此。

宗勝聽聞此偈，欣然接受，便在巖洞中靜坐。此時，異見王再次問波羅提（Pāratī，人名）說：『仁者您如此智慧善辯，師從何人？』波羅提回答說：『我出家之處，是娑羅寺，烏沙婆三藏（Ushaba Tripitaka，人名，精通三藏者）是我的授業老師。至於我出世間的老師，就是大王的叔父菩提達磨（Bodhidharma，禪宗初祖）。』國王聽聞達磨之名，驚駭良久，說道：『我鄙陋淺薄，繼承王位，卻崇尚邪說，背離正道，忘記了我的尊叔。』隨即敕令近臣，以最高的禮節迎請達磨。達磨隨即跟隨使者來到王宮，為國王懺悔以往的過錯。國王聽聞教誨，哭泣著向達磨謝罪。又下詔讓宗勝回國。大臣稟奏說：『宗勝之前被貶謫，投身懸崖，現在已經去世了。』國王告訴達磨說：『宗勝的死，都是因為我。如何才能以大慈悲心，使我免除這個罪過？』達磨說：『宗勝現在正在巖洞中靜坐休息，只要派使者去召見，他就會來了。』國王隨即派遣使者入山，果然看見宗勝端正地禪坐著。宗勝接受召見，說道：『深感慚愧，承蒙國王好意。貧道已經發誓要隱居在巖石和泉水之間。況且王國賢德之士如林，達磨是國王的叔父，是六道眾生的老師，波羅提是佛法中的龍象，希望國王崇敬這兩位聖人，以保佑皇基永固。』使者回報國王，還未到達，達磨就對國王說：『知道你是否能請到宗勝嗎？』國王說：『還不知道。』達磨說：『第一次邀請沒有到，再次邀請必定會來。』過了很久，使者返回，果然如達磨所說。達磨於是向國王辭別，說道：『應當好好修養德行，不久之後疾病就會發作。我將要離開了。』過了七天，國王果然得了疾病。國內的醫生竭力診治，卻沒有任何效果。貴族近臣想起達磨之前的預言，急忙派遣使者告訴達磨說：『國王的疾病已經到了彌留之際，希望叔父您能慈悲，遠道而來救治。』達磨隨即來到國王的住所，慰問他的疾病。這時，宗勝再次接受國王的召見，告別了巖洞。波羅提長久以來受到國王的恩惠，也來探望病情。波羅提說：『應當如何做，才能使國王免除痛苦？』達磨於是讓太子為國王赦免罪過，廣施恩惠，崇奉僧寶。又為國王懺悔說：『愿罪業消滅。』這樣做了三次，國王的疾病有所好轉。

【English Translation】 English version A lazy person can soon achieve extraordinary wisdom. All the saints keep this in mind, and so does the Tathagata (如來，another name for Buddha).

Zong Sheng (宗勝, a person's name) heard this verse and accepted it with joy, and then sat in meditation in the cave. At this time, King Yijian (異見王, a king's name) asked Pāratī (波羅提, a person's name) again: 'Benevolent one, you are so wise and eloquent, who is your teacher?' Pāratī replied: 'The place where I became a monk is the Sāla Temple (娑羅寺, a temple's name), and Ushaba Tripitaka (烏沙婆三藏, a person's name, one who is proficient in the Tripitaka) is my teaching master. As for my teacher who transcends the world, it is Bodhidharma (菩提達磨, the first patriarch of Zen Buddhism), the king's uncle.' The king was shocked for a long time when he heard the name of Dharma, and said: 'I am humble and shallow, inheriting the throne, but advocating heresy, deviating from the right path, and forgetting my respected uncle.' Immediately ordered the close ministers to welcome Dharma with the highest courtesy. Dharma then followed the envoy to the palace to repent for the king's past mistakes. The king listened to the teachings and wept to apologize to Dharma. He also issued an edict to let Zong Sheng return to the country. The minister reported: 'Zong Sheng was previously demoted and threw himself off a cliff, and now he is dead.' The king told Dharma: 'Zong Sheng's death was all because of me. How can I use great compassion to exempt me from this sin?' Dharma said: 'Zong Sheng is now sitting and resting in the cave, as long as you send an envoy to summon him, he will come.' The king then sent an envoy into the mountain and saw Zong Sheng sitting in meditation. Zong Sheng accepted the summons and said: 'I am deeply ashamed, thank you for the king's kindness. The poor monk has vowed to live in seclusion between rocks and springs. Moreover, there are many virtuous people in the kingdom, Dharma is the king's uncle, and the teacher of the six realms of beings, Pāratī is a dragon and elephant in the Dharma, I hope the king respects these two saints to bless the foundation of the emperor forever.' The envoy reported to the king, before arriving, Dharma said to the king: 'Do you know if you can invite Zong Sheng?' The king said: 'I don't know yet.' Dharma said: 'The first invitation did not arrive, the second invitation will definitely come.' After a long time, the envoy returned, as Dharma said. Dharma then bid farewell to the king and said: 'You should cultivate virtue well, and soon the disease will break out. I am leaving.' After seven days, the king fell ill. The domestic doctors tried their best to treat him, but there was no effect. The nobles and close ministers remembered Dharma's previous prophecy, and hurriedly sent an envoy to tell Dharma: 'The king's disease has reached the point of dying, I hope your uncle can be compassionate and come from afar to rescue him.' Dharma then came to the king's residence to comfort his illness. At this time, Zong Sheng accepted the king's summons again and bid farewell to the cave. Pāratī, who had long been favored by the king, also came to visit the illness. Pāratī said: 'What should be done to relieve the king from suffering?' Dharma then asked the prince to pardon the king's sins, bestow grace, and worship the Sangha (僧伽，the Buddhist monastic community). He also repented for the king and said: 'May the sins be eliminated.' After doing this three times, the king's illness improved.

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間。師心念。震旦緣熟行化時至。乃先辭祖塔。次別同學。然至王所慰而勉之曰。當勤修白業護持三寶。吾去非晚一九即回。王聞師言涕淚交集。曰此國何罪彼土何祥。叔既有緣非吾所止。唯愿不忘父母之國。事畢早回。王即具大舟實以眾寶。躬率臣寮送至海壖。師泛重溟凡三週寒暑達于南海。實梁普通八年丁未歲九月二十一日也。廣州刺史蕭昂具主禮迎接。表聞武帝。帝覽奏遣使赍詔迎請。十月一日至金陵(嵩禪師以梁僧寶唱續法記為據作正宗記言。達磨以梁武普通元年庚子歲至此土。其年乃後魏明帝正光元年也。若如此則與后入滅啟壙等年皆相合。若據此稱。普通八年丁未歲九月二十一日至南海。十月一日至金陵則甚誤也。蓋普通八年三月已改為大通元年。則九月不應尚稱普通八年也。南海者今廣州也。去金陵數千里。刺史奏聞而武帝詔迎。豈可十日之間便至金陵耶。又按南史蕭昂本傳。不言昂為廣州刺史。但王茂傳末有廣州長史蕭昂。然不知何年在任。今止可云○達于南海實梁普通元年。廣州刺史具主禮迎接。表聞武帝。帝覽奏遣使赍詔迎請。十月一日至金陵)。帝問曰。朕即位已來。造寺寫經度僧不可勝紀。有何功德。師曰。並無功德。帝曰。何以無功德。師曰。此但人天小果有漏之因。如影隨形雖有非實。

【現代漢語翻譯】 現代漢語譯本： 其間，菩提達摩心中想：『在震旦（中國）教化的時機已經成熟，是時候去那裡了。』於是先告別了祖師的塔，然後與同門告別。梁國的國王前來慰問並勉勵他說：『應當勤奮修行善業，護持佛法僧三寶。我離開不會太晚，一去九年就會回來。』國王聽了菩提達摩的話，哭得涕淚交集，說：『這個國家有什麼罪過？那片土地有什麼祥瑞？叔父既然與那裡有緣，我也不便阻攔。只希望您不要忘記父母之國，事情辦完后早點回來。』國王立即準備了大船，裝滿了各種珍寶，親自率領文武百官送到海邊。菩提達摩乘著大船，經歷了三年多的時間，到達了南海。那是梁普通八年丁未歲九月二十一日。廣州刺史蕭昂準備好禮儀迎接，並上表稟告梁武帝。武帝看了奏章，派遣使者帶著詔書前去迎接。十月一日到達金陵（根據嵩禪師以梁僧寶唱續法記為依據所作的《正宗記》記載，菩提達摩是梁武帝普通元年庚子歲到達此土的，那一年是後魏明帝正光元年。如果這樣說，那麼與後來入滅、開棺等年份都相符合。如果按照這種說法，普通八年丁未歲九月二十一日到達南海，十月一日到達金陵，那就非常錯誤了。因為普通八年三月已經改為大通元年，那麼九月不應該還稱普通八年。南海就是現在的廣州。距離金陵數千里，刺史上奏稟告，而武帝下詔迎接，怎麼可能十天之內就到達金陵呢？又根據《南史·蕭昂本傳》記載，沒有說蕭昂擔任廣州刺史，只有王茂傳末尾有廣州長史蕭昂。但不知道他在哪一年任職。現在只能說菩提達摩到達南海，實際上是梁普通元年。廣州刺史準備好禮儀迎接，並上表稟告梁武帝。武帝看了奏章，派遣使者帶著詔書前去迎接。十月一日到達金陵）。武帝問道：『我即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德呢？』菩提達摩回答說：『並沒有功德。』武帝說：『為什麼沒有功德呢？』菩提達摩說：『這些只是人天小果，是有漏的因，如同影子跟隨形體，雖然有，但並非真實。』

【English Translation】 English version: In the meantime, Bodhidharma thought to himself, 'The time is ripe to propagate the Dharma in Zhendan (China). It is time to go there.' So he first bid farewell to the stupa of the Patriarch and then to his fellow disciples. The King of Liang came to comfort and encourage him, saying, 'You should diligently cultivate good karma and protect the Triple Jewel (Buddha, Dharma, Sangha). My departure will not be too late; I will return in nine years.' Hearing Bodhidharma's words, the King burst into tears and said, 'What crime has this country committed? What auspiciousness does that land possess? Since Uncle is destined for there, I will not stop you. I only hope that you will not forget the country of your parents and return soon after your affairs are completed.' The King immediately prepared a large ship, filled it with various treasures, and personally led the civil and military officials to see him off at the seashore. Bodhidharma sailed on the heavy seas for more than three years, arriving in the South Sea. That was the twenty-first day of the ninth month of the Dingwei year, the eighth year of the Putong era of the Liang dynasty. Xiao Ang, the governor of Guangzhou, prepared the rituals to welcome him and submitted a memorial to Emperor Wu of Liang. The Emperor read the memorial and sent an envoy with an imperial edict to welcome him. On the first day of the tenth month, he arrived in Jinling (According to the 'Zhengzong Ji' written by Zen Master Song based on the 'Xu Fa Ji' by the Liang monk Baochang, Bodhidharma arrived in this land in the Gengzi year, the first year of the Putong era of Emperor Wu of Liang, which was also the first year of the Zhengguang era of Emperor Ming of the Later Wei dynasty. If this is the case, then it is consistent with the years of his later passing away and opening of the coffin. If according to this statement, arriving in the South Sea on the twenty-first day of the ninth month of the Dingwei year, the eighth year of the Putong era, and arriving in Jinling on the first day of the tenth month, then it is very wrong. Because in the third month of the eighth year of the Putong era, it was already changed to the first year of the Datong era, so in the ninth month, it should not still be called the eighth year of the Putong era. The South Sea is now Guangzhou. It is thousands of miles away from Jinling. The governor submitted a memorial, and Emperor Wu issued an edict to welcome him. How could he arrive in Jinling in ten days? Also, according to the biography of Xiao Ang in the 'History of the Southern Dynasties', it does not say that Xiao Ang served as the governor of Guangzhou, only at the end of the biography of Wang Mao is there Xiao Ang, the chief secretary of Guangzhou. But it is not known in which year he served. Now we can only say that Bodhidharma arrived in the South Sea, actually in the first year of the Putong era of the Liang dynasty. The governor of Guangzhou prepared the rituals to welcome him and submitted a memorial to Emperor Wu. The Emperor read the memorial and sent an envoy with an imperial edict to welcome him. On the first day of the tenth month, he arrived in Jinling). Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times. What merit is there?' Bodhidharma replied, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' Bodhidharma said, 'These are only small fruits of humans and devas, causes of leakage, like a shadow following a form, although there is, it is not real.'

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帝曰。如何是真功德。答曰。凈智妙圓體自空寂。如是功德不以世求。帝又問。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰。不識。帝不領悟。師知機不契。是月十九日潛回(廣燈回作過字)江北。十一月二十三日屆于洛陽當後魏孝明太和十年也(當云後魏孝明正光元年也。若據太和十年乃後魏文帝時是年即南齊武帝永明四年丙寅歲也)。寓止於嵩山少林寺。面壁而坐終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書善談玄理。每嘆曰。孔老之教禮術風規。莊易之書未盡妙理。近聞。達磨大士住止少林。至人不遙。當造玄境。乃往彼晨夕參承。師常端坐面牆。莫聞誨勵。光自惟曰。昔人求道敲骨取髓刺血濟饑。布發掩泥投崖飼虎。古尚若此。我又何人。其年十二月九日夜天大雨雪。光堅立不動。遲明積雪過膝。師憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門廣度群品。師曰。諸佛無上妙道。曠劫精勤。難行能行非忍而忍。豈以小德小智輕心慢心。欲冀真乘徒勞勤苦。光聞師誨勵。潛取利刀自斷左臂。置於師前。師知是法器。乃曰。諸佛最初求道為法忘形。汝今斷臂吾前。求亦可在。師遂因與易名曰慧可。光曰。諸佛法印可得聞乎。師

曰諸佛法印匪從人得。光曰。我心未寧。乞師與安。師曰。將心來與汝安。曰覓心了不可得。師曰。我與汝安心竟。后孝明帝聞師異跡。遣使赍詔徴前後三至。師不下少林。帝彌加欽尚。就賜摩衲袈裟二領。金缽銀水瓶繒帛等。師牢讓三返。帝意彌堅。師乃受之。自爾緇白之眾倍加信向。迄九年已欲西返天竺。乃命門人曰。時將至矣。汝等蓋各言所得乎。時門人道副對曰。如我所見。不執文字不離文字而為道用。師曰。汝得吾皮。尼總持曰。我今所解如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。最後慧可禮拜后依位而立。師曰。汝得吾髓。乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。並授汝袈裟以為法信。各有所表宜可知矣。可曰。請師指陳。師曰。內傳法印以契證心。外付袈裟以定宗旨。後代澆薄疑慮競生。云吾西天之人。言汝此方之子。憑何得法以何證之。汝今受此衣法。卻後難生但出此衣並吾法偈。用以表明其化無礙。至吾滅后二百年。衣止不傳法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚勿輕未悟。一念回機便同本得。聽吾偈曰。

吾本來

【現代漢語翻譯】 現代漢語譯本： 慧可問菩提達摩：『諸佛的法印不是從別人那裡得到的。』菩提達摩說：『我的心還未平靜，請您幫我安定。』慧可說：『把你的心拿來，我為你安定。』慧可說：『我尋找我的心，卻找不到。』菩提達摩說：『我已經為你把心安好了。』 後來孝明帝聽說了菩提達摩的奇異事蹟，派遣使者帶著詔書前前後後來了三次，想請他入宮。菩提達摩沒有離開少林寺。孝明帝更加欽佩敬重他，於是賜給他摩衲袈裟兩件，金缽、銀水瓶、繒帛等物。菩提達摩堅決推辭了三次，孝明帝的心意更加堅定，菩提達摩才接受了。從此，僧人和俗人更加信奉歸向他。 到了第九年，菩提達摩想要返回西天竺，於是命令他的門人說：『時間快到了。你們各自說說自己所領悟的吧。』當時，門人道副回答說：『依我所見，不執著于文字，也不脫離文字，而將文字作為修道的工具。』菩提達摩說：『你得到了我的皮。』尼總持說：『我現在所理解的，就像慶喜（阿難的梵文名字的另一種音譯）見到阿閦佛國一樣，一見之後便不再見。』菩提達摩說：『你得到了我的肉。』道育說：『四大（地、水、火、風）本來是空，五陰（色、受、想、行、識）並非實有，而我所見之處沒有一法可以得到。』菩提達摩說：『你得到了我的骨。』 最後，慧可禮拜之後，依位而立。菩提達摩說：『你得到了我的髓。』於是回頭看著慧可，告訴他說：『過去如來將正法眼藏（佛法的精髓）傳付給迦葉大士（摩訶迦葉），輾轉囑託流傳到我這裡。我現在傳付給你，你應當護持。』並且授予他袈裟，作為傳法的信物，各自所代表的意義應該明白。慧可說：『請老師指明。』菩提達摩說：『內在傳授法印，用來契合印證心性；外在付與袈裟，用來確定宗旨。後代的人心浮躁淺薄，疑惑顧慮競相產生，會說我是西天的人，說你是本地的人，憑什麼得到佛法，用什麼來證明？你現在接受這衣法，以後如果發生困難，只要拿出這件袈裟和我的法偈，用來表明，那麼教化就不會有障礙。到我滅度后二百年，袈裟停止傳授，佛法遍及整個世界。明白道理的人多，修行的人少；說理的人多，通達道理的人少。暗中契合，秘密印證的人，成千上萬還有多餘。你應當弘揚佛法，不要輕視那些尚未覺悟的人。一念之間轉變心機，便與本來具有的佛性相同。聽我的偈語： 我本來…

【English Translation】 English version: Huike asked Bodhidharma: 'The Dharma seal of all Buddhas is not obtained from others.' Bodhidharma said, 'My mind is not yet at peace. I beg you, Master, to pacify it for me.' Huike said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'I have searched for my mind, but I cannot find it.' Bodhidharma said, 'I have already pacified your mind for you.' Later, Emperor Xiaoming heard of Bodhidharma's extraordinary deeds and sent envoys with imperial edicts three times to invite him to the palace. Bodhidharma did not leave Shaolin Temple. Emperor Xiaoming admired and respected him even more, so he bestowed upon him two monastic kasayas (robes), a golden bowl, a silver water bottle, and silk fabrics. Bodhidharma firmly declined three times, but Emperor Xiaoming's intention became even more resolute, so Bodhidharma accepted them. From then on, monks and laypeople increasingly believed in and turned to him. In the ninth year, Bodhidharma wanted to return to West India, so he instructed his disciples, saying, 'The time is approaching. Each of you should speak of what you have attained.' At that time, the disciple Daofu replied, 'As I see it, one should not be attached to words, nor should one be separated from words, but use words as a tool for cultivating the Way.' Bodhidharma said, 'You have attained my skin.' The nun Zongchi said, 'What I understand now is like Ananda (another transliteration of Ānanda's Sanskrit name) seeing the Akshobhya Buddha Land, seen once and never seen again.' Bodhidharma said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, and wind) are fundamentally empty, and the five skandhas (form, feeling, perception, volition, and consciousness) are not real. And in what I see, there is not a single dharma (phenomenon) that can be obtained.' Bodhidharma said, 'You have attained my bones.' Finally, Huike bowed and then stood in his place. Bodhidharma said, 'You have attained my marrow.' Then he turned to Huike and told him, 'In the past, the Tathagata (Buddha) entrusted the Eye of the True Dharma (the essence of the Buddha's teachings) to the Great Master Kashyapa (Mahākāśyapa), who passed it down through successive entrustments to me. Now I entrust it to you, and you should protect and uphold it.' And he bestowed upon him the kasaya (robe) as a symbol of the Dharma transmission, the meaning of each should be understood. Huike said, 'Please, Master, explain it.' Bodhidharma said, 'Inwardly, transmit the Dharma seal to accord with and verify the mind-nature; outwardly, bestow the kasaya (robe) to establish the lineage. In later generations, people's minds will be frivolous and shallow, and doubts and anxieties will arise in competition. They will say that I am a man from the West, and that you are a man from this land. By what means did you obtain the Dharma, and with what do you prove it? Now you receive this robe and Dharma. If difficulties arise in the future, just produce this robe and my Dharma verse to demonstrate it, so that the teaching will be without obstacles. Two hundred years after my passing, the robe will cease to be transmitted, and the Dharma will pervade the entire world. Many will understand the principles, but few will practice the Way; many will speak of the principles, but few will comprehend them. Those who secretly accord and secretly verify will be more than tens of thousands. You should propagate the Dharma and not despise those who have not yet awakened. In a single thought, turning the mind, one will be the same as the originally inherent Buddha-nature. Listen to my verse: I originally…

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茲土　　傳法救迷情 　一華開五葉　　結果自然成

師又曰。吾有楞伽經四卷。亦用付汝(此蓋依寶林傳之說也。按宣律師續高僧傳。可大師傳云。初達磨以楞伽經授可曰。我觀漢地唯有此經。仁者依行自得度世。若如傳所言。則是二祖未得法時。達磨授楞伽使觀之耳。今傳燈乃于付法傳衣之後言。師又曰。吾有楞伽經四卷。亦用付汝。則恐誤也。兼言吾有。則似世間未有也。此但可依馬祖所言云。又引楞伽經文。以印眾生心地。則于理無害耳)。即是如來心地要門。令諸眾生開示悟入。吾自到此凡五度中毒。我常自出而試之。置石石裂。緣吾本離南印來此東土。見赤縣神州有大乘氣象。遂逾海越漠為法求人。際會未諧如愚若訥。今得汝傳授吾意已終(別記云。師初居少林寺九年。為二祖說法只教曰外息諸緣內心無喘。心如墻壁可以入道。慧可種種說心性理。道未契。師只遮其非不為說無念心體。慧可曰。我已息諸緣。師曰。莫不成斷滅去否。可曰。不成斷滅。師曰。何以驗之云不斷滅。可曰。了了常知故。言之不可及。師曰。此是諸佛所傳心體。更勿疑也)言已乃與徒眾往禹門千聖寺止三日。有期城太守揚炫之早慕佛乘。問師曰。西天五印師承為祖。其道如何。師曰。明佛心宗行解相應。名之曰祖。又問。

【現代漢語翻譯】 現代漢語譯本 在這片土地上傳播佛法，救度那些迷惑的眾生。 '一華開五葉'，意思是佛法如花，最終會自然結果。

師父（菩提達摩）又說：'我有《楞伽經》（Lankavatara Sutra）四卷，也一併傳給你。'（這大概是依據《寶林傳》的說法。按照宣律師《續高僧傳》記載，可大師（慧可）的傳記中說：達摩最初將《楞伽經》交給慧可，說：'我觀察漢地，只有這部經可以依憑。你依此修行，自然可以得度世間。'如果像《寶林傳》所說，那麼就是二祖慧可未得法時，達摩讓他觀看《楞伽經》。現在《傳燈錄》卻在傳法傳衣之後說：'師父又說，我有《楞伽經》四卷，也一併傳給你。'恐怕有誤。而且說'我有'，好像世間沒有這部經一樣。這裡可以依據馬祖道一所說：'又引用《楞伽經》的經文，來印證眾生的心地。'這樣在道理上就沒有妨礙。）這部經就是如來心地的要門，能使眾生開示悟入。我自從來到這裡，總共中了五次毒。我經常自己試毒，把毒藥放在石頭上，石頭都會裂開。因為我本來離開南印度來到這片東土，看到赤縣神州（中國）有大乘佛教的氣象，於是跨越海洋和沙漠，爲了佛法而尋找有緣人。但際遇不合，好像愚笨遲鈍一樣。現在得到你（慧可）的傳授，我的心願已經了結。（《別記》記載：達摩最初住在少林寺九年，為二祖慧可說法，只教導說：'外在停止一切攀緣，內心沒有喘息。心像墻壁一樣，就可以入道。'慧可種種解說心性之理，但與達摩的道不契合。達摩只是否定他的說法，不為他說無念的心體。慧可說：'我已經停止一切攀緣。'達摩說：'莫非成了斷滅空嗎？'慧可說：'不成斷滅空。'達摩說：'用什麼來驗證它不是斷滅空呢？'慧可說：'明明白白，常常覺知，言語無法表達。'達摩說：'這就是諸佛所傳的心體，不要再懷疑了。'） 說完，達摩就和弟子們前往禹門（地名）的千聖寺，住了三天。有期城（地名）的太守楊炫之，早就仰慕佛法，問達摩：'西天（印度）五印（印度分為東、西、南、北、中五部分）的師承為祖，他們的道是什麼？'達摩說：'明白佛的心宗，修行和理解相應，就稱為祖。'又問：

【English Translation】 English version In this land, propagate the Dharma to save those who are lost in delusion. 'One flower blooms with five petals,' meaning the Buddha's teachings are like a flower that will naturally bear fruit.

The Master (Bodhidharma) further said, 'I have the Lankavatara Sutra (Lankavatara Sutra) in four volumes, which I will also pass on to you.' (This is probably based on the account in the Baolin Zhuan. According to the Xu Gao Seng Zhuan by Lawyer Xuan, the biography of Master Ke (Huike) states: 'Dharma initially gave the Lankavatara Sutra to Huike, saying, 'I observe that in the land of Han, only this sutra can be relied upon. If you practice according to it, you will naturally be able to liberate the world.' If it is as the Baolin Zhuan says, then it was when the Second Patriarch Huike had not yet attained the Dharma that Dharma asked him to study the Lankavatara Sutra. Now, the Transmission of the Lamp says after the transmission of the Dharma and the robe: 'The Master further said, I have the Lankavatara Sutra in four volumes, which I will also pass on to you.' This is probably a mistake. Moreover, saying 'I have' makes it seem as if the sutra did not exist in the world. Here, we can rely on what Mazu Daoyi said: 'He also quoted passages from the Lankavatara Sutra to verify the minds of sentient beings.' This would not be harmful to the principle.) This sutra is the essential gateway to the Tathagata's mind-ground, enabling all sentient beings to awaken and enter. Since I came here, I have been poisoned five times in total. I often test the poison myself, and when I put the poison on a stone, the stone would crack. Because I originally left South India and came to this eastern land, seeing that the Red County Divine Continent (China) had the atmosphere of Mahayana Buddhism, I crossed the oceans and deserts to seek people for the Dharma. But the encounters were not harmonious, like being foolish and dull. Now that I have received your (Huike's) transmission, my wish has been fulfilled. (The Bie Ji records: 'Dharma initially stayed at Shaolin Temple for nine years, teaching the Second Patriarch Huike, only instructing him to 'externally cease all clinging, and internally have no breath.' The mind is like a wall, and one can enter the Way. Huike explained the principles of mind-nature in various ways, but they did not align with Dharma's Way. Dharma only negated his explanations, not explaining the mind-essence of no-thought. Huike said, 'I have already ceased all clinging.' Dharma said, 'Are you not becoming annihilated?' Huike said, 'I am not becoming annihilated.' Dharma said, 'How do you verify that it is not annihilation?' Huike said, 'Clearly and constantly aware, beyond the reach of words.' Dharma said, 'This is the mind-essence transmitted by all Buddhas, do not doubt it any further.') After speaking, Dharma went with his disciples to Qiansheng Temple in Yumen (place name) and stayed for three days. Yang Xuanzhi, the prefect of Qicheng (place name), had long admired the Buddha's teachings and asked Dharma, 'The lineage of teachers in the five Indias (India is divided into five parts: East, West, South, North, and Central) of the Western Heaven (India), what is their Way?' Dharma said, 'Understanding the mind-essence of the Buddha, and having practice and understanding correspond, is called a Patriarch.' He also asked:

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此外如何。師曰。須明他心知其今古。不厭有無於法無取。不賢不愚無迷無悟。若能是解故稱為祖。又曰。弟子歸心三寶亦有年矣。而智慧昏蒙尚迷真理。適聽師言罔知收措。愿師慈悲開示宗旨。師知懇到。即說偈曰。

亦不睹惡而生嫌　　亦不觀善而勤措 　亦不捨智而近愚　　亦不拋迷而就悟 　達大道兮過量　　通佛心兮出度 　不與凡聖同躔　　超然名之曰祖

炫之聞偈悲喜交並曰。愿師久住世間化導群有。師曰。吾即逝矣不可久留。根性萬差多逢患難。炫之曰。未審何人。弟子為師除得。師曰。吾以傳佛秘密利益迷途。害彼自安必無此理。炫之曰。師若不言。何表通變觀照之力。師不獲已乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。炫之聞語。莫究其端。默記於懷禮辭而去。師之所讖。雖當時不測。而後皆符驗。時魏氏奉釋禪俊如林。光統律師流支三藏者乃僧中之鸞鳳也。睹師演道斥相指心。每與師論議是非鋒起。師遐振玄風普施法雨而偏局之量自不堪任。競起害心數加毒藥。至第六度。以化緣已畢傳法得人。遂不復救之端居而逝。即後魏孝明帝太和十九年丙辰歲十月五日也(依續法記。則十月五日乃孝莊帝永安元年。即梁大通二年戊申歲。其年即明帝武泰元年也。二月明帝

【現代漢語翻譯】 現代漢語譯本 此外如何？ 師父說：『必須明白他人的心，知曉古今之事，不厭棄有無，對於法不執取，不認為自己賢能也不認為自己愚笨，沒有迷惑也沒有覺悟。如果能夠這樣理解，就可以被稱為祖。』 又說：『弟子歸心三寶也有多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了師父的話，不知道如何理解。希望師父慈悲，開示宗旨。』 師父知道他懇切，就說了偈語： 『也不因看到惡而生厭惡，也不因看到善而勤奮去做。 也不捨棄智慧而接近愚蠢，也不拋棄迷惑而追求覺悟。 通達大道啊，超越了限量，通曉佛心啊，脫離了度量。 不與凡夫聖人同路，超然獨立，稱之為祖。』 炫之聽了偈語，悲喜交加，說：『希望師父長久住世，化導眾生。』 師父說：『我即將離去，不能久留。眾生的根性千差萬別，多會遭遇患難。』 炫之說：『不知道是什麼人，弟子可以為師父除去。』 師父說：『我以傳佛的秘密，利益迷惑的眾生，傷害他人來保全自己，必定沒有這個道理。』 炫之說：『師父如果不說，如何顯示通變觀照的力量？』 師父不得已，就說了讖語：『江槎分玉浪，管炬開金鎖，五口相共行，九十無彼我。』 炫之聽了這些話，不明白其中的意思，默默地記在心裡，告辭離開了。 師父所說的讖語，雖然當時不明白，後來都應驗了。 當時魏國崇奉佛教，禪師俊傑如林。光統律師、流支三藏（譯經師）是僧人中的鸞鳳。 他們看到師父闡揚佛法，直指人心，常常與師父辯論，是非爭論不斷。 師父廣泛傳播玄妙的佛法，普遍施予法雨，但是偏執的人不能容忍。 於是競相產生害心，多次下毒。 到第六次，師父認為化緣已經完畢，傳法已經找到合適的人，於是不再救治，端坐而逝。 那是後魏孝明帝太和十九年丙辰歲十月五日。（根據《續法記》，十月五日是孝莊帝永安元年，也就是梁大通二年戊申歲。那一年是明帝武泰元年。二月明帝

【English Translation】 English version Furthermore, how is it? The master said, 'You must understand the minds of others, know the events of the past and present, not be averse to existence or non-existence, and not be attached to the Dharma. Do not consider yourself wise or foolish, without delusion or enlightenment. If you can understand in this way, you can be called a Patriarch.' He also said, 'This disciple has taken refuge in the Three Jewels (Buddha, Dharma, Sangha) for many years, but my wisdom is still dim, and I am still deluded by the truth. Just now, listening to the master's words, I do not know how to comprehend them. I hope the master will be compassionate and reveal the essence of the teaching.' The master knew his sincerity and spoke the following verse: 'Do not generate aversion upon seeing evil, nor diligently strive upon seeing good. Do not abandon wisdom to approach foolishness, nor discard delusion to seek enlightenment. Attain the Great Way (Mahayana) and transcend measure, understand the Buddha-mind and go beyond calculation. Do not walk the same path as ordinary beings or sages, stand alone and be called a Patriarch.' Xuanzhi, hearing the verse, was filled with both sorrow and joy, and said, 'I hope the master will dwell in the world for a long time to guide sentient beings.' The master said, 'I am about to depart and cannot stay long. The natures of beings are vastly different, and they will often encounter suffering.' Xuanzhi said, 'I do not know who it is, but this disciple can remove them for the master.' The master said, 'I use the secrets of the Buddha to benefit deluded beings. To harm others to protect oneself is certainly not the principle.' Xuanzhi said, 'If the master does not speak, how can you show the power of transformation and contemplation?' The master, having no choice, spoke a prophecy: 'The river raft divides the jade waves, the pipe torch opens the golden lock, five mouths walk together, ninety have no self or other.' Xuanzhi, hearing these words, did not understand their meaning, silently remembered them in his heart, and took his leave. The master's prophecy, although not understood at the time, was later fulfilled. At that time, the Wei Dynasty revered Buddhism, and Chan masters were as numerous as the trees in a forest. The Vinaya Master Guangtong and the Tripitaka Master Liuzhi (translator of scriptures) were the phoenixes among monks. Seeing the master expounding the Dharma and directly pointing to the mind, they often debated with the master, and disputes arose constantly. The master widely propagated the profound Dharma and universally bestowed the rain of Dharma, but those with narrow minds could not tolerate it. Therefore, they competed to generate harmful intentions and repeatedly poisoned him. By the sixth time, the master believed that his karmic affinity was complete and that he had found a suitable person to transmit the Dharma, so he no longer sought to be cured and passed away in a seated posture. That was on the fifth day of the tenth month of the Bingchen year, the nineteenth year of Emperor Xiaoming of the Later Wei Dynasty. (According to the 'Continued Records of the Dharma,' the fifth day of the tenth month was the first year of Emperor Xiaozhuang's Yong'an reign, which was also the Wushen year, the second year of the Liang Datong reign. That year was the first year of Emperor Ming's Wutai reign. In the second month, Emperor Ming

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崩。四月莊帝即位。改元建義。至九月又改永安也。后云。汝主已厭世。謂是歲明帝崩也。據傳燈云。丙辰歲即東魏文帝大統二年。西魏靜帝天平三年。梁大同二年。與厭世之說全乖也。又太和十九年。乃後魏文帝時。即南齊明帝建武二年乙亥歲。殊相遼邈耳)。其年十二月二十八日葬熊耳山。起塔于定林寺。后三歲魏宋云奉使西域回。遇師于蔥嶺。見手攜只履翩翩獨逝。云問。師何往。師曰。西天去。又謂云曰。汝主已厭世。云聞之茫然。別師東邁。暨覆命。即明帝已登遐矣。而孝莊即位。云具奏其事。帝令啟壙。唯空棺一隻革履存焉(若依續法記。則后三歲乃莊帝永安三年庚戌歲。當梁武中大通二年也。其年十二月莊帝方崩。奉使回時帝尚在耳。若據傳燈。則后三歲乃已未歲。即西魏文帝大統五年。東魏靜帝興和元年。當梁武大同五年也。如此則豈復有孝莊帝耶。又稱宋云遇師于蔥嶺。尤誤也。宋云使西域回時。已在魏明帝正光年中矣。然則遇師于蔥嶺者。蓋是魏末別遣使往西域回耳○但當云。后三歲魏使有自西域回者。遇師于蔥嶺。見手攜只履翩翩獨逝。問師何往。曰西天去。又謂使曰。汝主已厭世。使聞之茫然別師東邁。暨覆命即明帝已登遐矣。而孝莊即位。奉使具奏其事。帝令啟壙。唯空棺一隻革履存焉)

【現代漢語翻譯】 現代漢語譯本： 崩。四月，孝莊帝即位，改年號為建義。到九月又改為永安。後文說：『你的君主已經厭世了。』指的是當年明帝駕崩。但根據《傳燈錄》記載，丙辰年是東魏文帝大統二年，西魏靜帝天平三年，梁大同二年，與『厭世』之說完全不符。而且太和十九年，是後魏文帝時期，即南齊明帝建武二年乙亥年，時間相差太遠了）。那年十二月二十八日，將菩提達摩葬于熊耳山，並在定林寺建塔。三年後，魏國的宋云奉命出使西域返回，在蔥嶺遇到菩提達摩，看見他手提一隻鞋子，獨自翩翩離去。宋云問：『大師要到哪裡去？』菩提達摩說：『往西天去。』又對宋云說：『你的君主已經厭世了。』宋云聽了茫然不解，告別菩提達摩向東走。等到回國覆命時，明帝已經駕崩了，孝莊帝即位。宋云詳細稟奏了這件事。孝莊帝下令打開墳墓，只見空棺中只有一隻鞋子存在。（如果按照《續法記》記載，那麼三年後是孝莊帝永安三年庚戌年，相當於梁武帝中大通二年。那年十二月孝莊帝才駕崩，奉使回國時皇帝還在世。如果根據《傳燈錄》，那麼三年後是己未年，即西魏文帝大統五年，東魏靜帝興和元年，相當於梁武帝大同五年。這樣的話，哪裡還有孝莊帝呢？又說宋云在蔥嶺遇到菩提達摩，更是錯誤。宋云出使西域返回時，已經在魏明帝正光年間了。那麼在蔥嶺遇到菩提達摩的，應該是魏末另派使者前往西域返回的人。○但應當說：三年後，魏國使者有從西域返回的，在蔥嶺遇到菩提達摩，看見他手提一隻鞋子，獨自翩翩離去。問大師要到哪裡去，菩提達摩說往西天去。又對使者說，你的君主已經厭世了。使者聽了茫然不解，告別菩提達摩向東走。等到回國覆命時，明帝已經駕崩了，孝莊帝即位。奉使詳細稟奏了這件事。皇帝下令打開墳墓，只見空棺中只有一隻鞋子存在。）

【English Translation】 English version: Collapse. In the fourth month, Emperor Zhuang ascended the throne and changed the reign title to Jianyi. In the ninth month, it was changed again to Yong'an. Later it was said, 'Your ruler is already weary of the world,' referring to the death of Emperor Ming that year. However, according to the Transmission of the Lamp (Chuandeng Lu), the year Bingchen was the second year of the Datong era of Emperor Wen of Eastern Wei, the third year of the Tianping era of Emperor Jing of Western Wei, and the second year of the Datong era of the Liang Dynasty, which completely contradicts the statement 'weary of the world.' Moreover, the nineteenth year of Taihe was during the reign of Emperor Wen of Northern Wei, which was the second year of the Jianwu era of Emperor Ming of Southern Qi, the year Yihai, which is vastly different in time.) In the twelfth month of that year, on the twenty-eighth day, Bodhidharma (Bodhidharma) was buried in Xiong'er Mountain, and a pagoda was built at Dinglin Temple. Three years later, Song Yun (Song Yun) of Wei, on a mission to the Western Regions, encountered the master in the Congling Mountains (Pamir Mountains), seeing him carrying a single shoe and departing alone. Yun asked, 'Where are you going, Master?' The master said, 'Going to the Western Heaven.' He also said to Yun, 'Your ruler is already weary of the world.' Yun heard this and was bewildered. He bid farewell to the master and headed east. When he returned to report, Emperor Ming had already passed away, and Emperor Xiaozhuang had ascended the throne. Yun reported the matter in detail. Emperor Xiaozhuang ordered the tomb to be opened, and only an empty coffin and a single leather shoe remained. (If according to the Continued Records of the Dharma (Xu Fa Ji), then three years later would be the third year of the Yong'an era of Emperor Zhuang, the year Gengxu, equivalent to the second year of the Datong era of Emperor Wu of Liang. In the twelfth month of that year, Emperor Zhuang had just collapsed, and the emperor was still alive when the envoy returned. If according to the Transmission of the Lamp, then three years later would be the year Jiwei, which is the fifth year of the Datong era of Emperor Wen of Western Wei, the first year of the Xinghe era of Emperor Jing of Eastern Wei, equivalent to the fifth year of the Datong era of Emperor Wu of Liang. In that case, where would Emperor Xiaozhuang be? Furthermore, saying that Song Yun encountered the master in the Congling Mountains is even more mistaken. When Song Yun returned from his mission to the Western Regions, it was already during the ZhengGuang era of Emperor Ming of Wei. Therefore, the one who encountered the master in the Congling Mountains must have been another envoy sent to the Western Regions at the end of the Wei Dynasty. ○ But it should be said: Three years later, a Wei envoy returned from the Western Regions and encountered the master in the Congling Mountains, seeing him carrying a single shoe and departing alone. He asked the master where he was going, and the master said he was going to the Western Heaven. He also said to the envoy, 'Your ruler is already weary of the world.' The envoy heard this and was bewildered. He bid farewell to the master and headed east. When he returned to report, Emperor Ming had already passed away, and Emperor Xiaozhuang had ascended the throne. The envoy reported the matter in detail. The emperor ordered the tomb to be opened, and only an empty coffin and a single leather shoe remained.)

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。舉朝為之驚歎奉詔取遺履。于少林寺供養。至唐開元十五年丁卯歲。為通道者竊在五臺華嚴寺。今不知所在。初梁武遇師因緣未契。及聞化行魏邦。遂欲自撰師碑而未暇也。后聞宋云事乃成之。代宗謚圓覺大師。塔曰空觀。師自魏丙辰歲告寂。迄皇宋景德元年甲辰。得四百六十七年矣(當云自魏至庚子歲告寂。迄皇宋景德元年甲辰得四百七十五年矣。凡此年代之差。皆由寶林傳錯誤而楊文公不復考究耳)。

第二十九祖慧可大師者武牢人也。姓姬氏。父寂未有子時。嘗自念言。我家崇善豈無令子。禱之既久。一夕感異光照室。其母因而懷妊。及長遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書尤精玄理。而不事家產好遊山水。后覽佛書超然自得。即抵洛陽龍門香山。依寶靜禪師出家受具。于永穆寺浮游講肆。遍學大小乘義。年三十二卻返香山。終日宴坐又經八載。于寂默中倏見一神人。謂曰。將欲受果何滯此耶。大道匪遙。汝其南矣。光知神助因改名神光。翌日覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨非常痛也。光遂以見神事白于師。師視其頂骨即如五峰秀出矣。乃曰。汝相吉祥當有所證。神令汝南者。斯則少林達磨大士必汝之師也。光受教造于少室。其得法傳衣事蹟。達磨章具之矣。自少林托

【現代漢語翻譯】 現代漢語譯本：舉國上下都為此驚歎，並奉旨取回遺留的鞋子，在少林寺供養。到了唐開元十五年丁卯年，被信徒偷走，放在五臺山的華嚴寺，現在不知道在哪裡。當初梁武帝與菩提達摩大師因緣不合，等到聽說大師在魏國弘揚佛法，就想親自撰寫大師的碑文，但沒有來得及。後來聽說了宋云的事情，才完成了這件事。代宗皇帝謚號為圓覺大師，塔名為空觀。菩提達摩大師自從魏丙辰年圓寂，到皇宋景德元年甲辰年，已經四百六十七年了（應當說自從魏庚子年圓寂，到皇宋景德元年甲辰年，已經四百七十五年了。所有這些年代的差異，都是由於《寶林傳》的錯誤，而楊億沒有再次考證的緣故）。

第二十九祖慧可大師（Huike, the 29th Patriarch）是武牢人，姓姬。他的父親寂在沒有兒子的時候，曾經自己想：『我家崇尚善良，難道沒有好兒子嗎？』祈禱了很久，一天晚上，感到奇異的光照亮了房間，他的母親因此懷孕。等到長大后，就因為光照亮房間的祥瑞，給他取名叫光。從小志向不凡，廣泛閱讀詩書，尤其精通玄理，但不經營家產，喜歡遊覽山水。後來閱讀佛經，超然自得，就前往洛陽龍門香山，依止寶靜禪師出家受戒。在永穆寺四處遊學講習，遍學大小乘的義理。三十二歲時返回香山，整天靜坐，又過了八年，在寂靜中忽然見到一位神人，對他說：『將要接受果報，為什麼滯留在這裡呢？大道不遠，你應該向南去。』神光知道是神在幫助他，因此改名叫神光。第二天，感覺頭痛如針刺。他的師父想給他治療，空中傳來聲音說：『這是換骨的非常疼痛。』神光於是把見到神的事情告訴了他的師父。師父看他的頭頂，就像五座山峰秀麗地聳立著。於是說：『你的相貌吉祥，應當有所證悟。神讓你向南去，那就是少林寺的菩提達摩大師一定是你的老師。』神光接受教誨，前往少室山。他得法傳衣的事蹟，在《達磨章》里詳細記載了。自從菩提達摩大師在少林寺...

【English Translation】 English version: The whole court was amazed by this and, following the imperial decree, retrieved the remaining shoe, which was enshrined at Shaolin Monastery. In the year Dingmao, the fifteenth year of the Kaiyuan era of the Tang Dynasty, it was stolen by a believer and placed in Huayan Monastery on Mount Wutai. Its current whereabouts are unknown. Initially, Emperor Wu of Liang did not have the affinity with Bodhidharma (Bodhidharma, the founder of Zen Buddhism), but upon hearing that the master was propagating the Dharma in the state of Wei, he intended to personally compose an inscription for the master's stele, but did not have the time. Later, upon hearing about the affair of Song Yun, he completed it. Emperor Daizong bestowed the posthumous title of 'Master Yuanjue' (Master of Perfect Enlightenment), and the stupa was named 'Kongguan' (Emptiness Contemplation). Bodhidharma passed away in the year Bingchen of the Wei Dynasty. From then until the year Jiachen, the first year of the Jingde era of the Imperial Song Dynasty, it has been four hundred and sixty-seven years (it should be said that from the year Gengzi of the Wei Dynasty until the year Jiachen, the first year of the Jingde era of the Imperial Song Dynasty, it has been four hundred and seventy-five years. All these discrepancies in dates are due to the errors in the 'Baolin Zhuan' (Chronicle of Baolin Monastery), which Yang Yi did not re-examine).

The twenty-ninth patriarch, Master Huike (Huike, the 29th Patriarch), was a native of Wulao, with the surname Ji. His father, Ji, when he had no son, often thought to himself, 'My family reveres goodness, how can there be no good son?' After praying for a long time, one night he felt a strange light illuminating the room, and his mother became pregnant. When he grew up, because of the auspicious sign of the light illuminating the room, he was named Guang. From a young age, he had extraordinary ambitions, widely read poetry and books, and was especially proficient in profound principles, but he did not engage in family property and liked to travel through mountains and rivers. Later, after reading Buddhist scriptures, he became detached and self-satisfied, and went to Xiangshan in Longmen, Luoyang, and became a monk under Chan Master Baojing, receiving full ordination. He traveled and lectured at Yongmu Monastery, studying the doctrines of both the Mahayana and Hinayana. At the age of thirty-two, he returned to Xiangshan, sat in meditation all day, and after another eight years, in silence he suddenly saw a divine man, who said to him, 'You are about to receive the fruit, why are you staying here? The Great Path is not far away, you should go south.' Guang knew that it was a divine assistance, so he changed his name to Shenguang. The next day, he felt a headache like a needle prick. His master wanted to treat him, but a voice in the air said, 'This is the extraordinary pain of changing bones.' Shenguang then told his master about seeing the divine man. The master looked at the top of his head, which was like five peaks rising beautifully. Then he said, 'Your appearance is auspicious, you should have some realization. The divine man told you to go south, that must be Bodhidharma (Bodhidharma, the founder of Zen Buddhism) of Shaolin Monastery, who will be your teacher.' Shenguang accepted the teaching and went to Mount Shaoshi. His deeds of obtaining the Dharma and transmitting the robe are recorded in detail in the 'Bodhidharma Chapter'. Since Bodhidharma was at Shaolin Monastery...

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化西歸。大師繼闡玄風博求法嗣。至北齊天平二年(當作天保二年乃辛未歲也。天平東魏年號二年乙卯也)有一居士年逾四十不言名氏。聿來設禮而問師曰弟子身纏風恙。請和尚懺罪。師曰。將罪來與汝懺。居士良久云。覓罪不可得。師曰。我與汝懺罪竟。宜依佛法僧住。曰今見和尚已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。曰今日始知罪性不在內不在外不在中間。如其心然佛法無二也。大師深器之。即為剃髮。云是吾寶也。宜名僧璨。其年三月十八日于光福寺受具。自茲疾漸愈。執侍經二載。大師乃告曰。菩提達磨(舊本云達磨菩提)遠自竺干以正法眼藏密付于吾。吾今授汝並達磨信衣。汝當守護無令斷絕。聽吾偈曰。

本來緣有地　　因地種華生 　本來無有種　　華亦不曾生

大師付衣法已。又曰。汝受吾教宜處深山。未可行化當有國難。璨曰。師既預知。愿垂示誨。師曰。非吾知也。斯乃達磨傳般若多羅懸記云。心中雖吉外頭兇是也。吾校年代正在於茲。當諦思前言勿罹世難。然吾亦有宿累。今要酬之。善去善行俟時傳付。大師付囑已。即于鄴都隨宜說法。一音演暢四眾歸依。如是積三十四載。遂韜光混跡變易儀相。或入諸酒肆。或過於屠門。或習街談。或隨廝

【現代漢語翻譯】 現代漢語譯本： 化緣西歸。大師繼續闡揚玄妙的禪風，廣泛尋求佛法繼承人。到了北齊天平二年（應為天保二年，即辛未年。天平是東魏年號，二年為乙卯年），有一位居士，年紀超過四十歲，沒有說出姓名，來到大師處行禮，問道：『弟子身患風疾，請和尚為我懺悔罪業。』大師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，卻找不到。』大師說：『我已經為你懺悔完畢。你應該依止佛、法、僧三寶。』居士說：『現在見到和尚，已經知道是僧。還不知道什麼是佛、什麼是法。』大師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是如此。』居士說：『今天才知道罪的本性不在內，不在外，也不在中間。像心一樣，佛和法也沒有分別啊。』大師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該叫他僧璨（Sengcan）。』那年三月十八日，在光福寺受具足戒。從此疾病漸漸痊癒，侍奉大師兩年。大師於是告訴他說：『菩提達磨（Bodhidharma，印度禪宗初祖。舊本寫作達磨菩提）從遙遠的印度帶來了正法眼藏，秘密地傳給了我。我現在傳給你，還有達磨祖師的信衣，你應該守護好，不要讓它斷絕。聽我的偈語： 『本來緣有地，因地種華生；本來無有種，華亦不曾生。』 大師交付衣法后，又說：『你接受了我的教誨，應該到深山隱居。不要急於弘法，將會有國家災難。』僧璨（Sengcan）說：『師父既然預先知道，希望您能指示教誨。』大師說：『不是我知道，這是達磨（Bodhidharma）所傳的般若多羅（Prajnatara，印度高僧）的懸記說的：『心中雖吉外頭兇』就是這個意思。我校對年代，正應在此。要仔細思考我之前說的話，不要遭遇世間的災難。然而我也有宿世的業債，現在要償還。好好離去，好好修行，等待時機傳付衣法。』大師囑咐完畢，就在鄴都隨宜說法，用一個聲音演說，四眾弟子都來歸依。這樣過了三十四年，於是收斂光芒，混跡於世俗，改變自己的儀容相貌，有時進入酒館，有時經過屠宰場，有時學習街頭巷議，有時跟隨僕役。

【English Translation】 English version: He passed away, returning to the West. The Grand Master continued to expound the profound Zen tradition, widely seeking Dharma successors. In the second year of Tianping during the Northern Qi Dynasty (should be the second year of Tianbao, which is the Xinwei year. Tianping was the reign title of Eastern Wei, and the second year was the Yimao year), there was a layman, over forty years old, who did not reveal his name. He came to pay respects and asked the Master, 'This disciple is afflicted with wind-related illness. Please, Venerable Monk, help me repent my sins.' The Master said, 'Bring your sins to me, and I will help you repent.' After a long while, the layman said, 'Searching for sins, I cannot find them.' The Master said, 'I have already completed the repentance for you. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Now that I have seen the Venerable Monk, I already know this is the Sangha. I do not yet know what is meant by Buddha and Dharma.' The Master said, 'This mind is Buddha, this mind is Dharma. Dharma and Buddha are not separate, and so is the Sangha.' The layman said, 'Today I understand that the nature of sin is neither within, nor without, nor in between. Just like the mind, Buddha and Dharma are not separate.' The Master deeply valued him and shaved his head, saying, 'This is my treasure, he should be named Sengcan (Sengcan).' In the third month of that year, on the eighteenth day, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he served the Master for two years. The Master then told him, 'Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism in India. The old version writes Dharma Bodhi) brought the treasury of the Proper Dharma Eye from distant India and secretly transmitted it to me. I now pass it on to you, along with the robe of Bodhidharma. You should protect it well and not let it be cut off. Listen to my verse: 'Originally, conditions exist on the ground, from the ground, flowers are born; originally, there are no seeds, flowers are never born.' After the Master handed over the robe and Dharma, he also said, 'Having received my teachings, you should dwell in the deep mountains. Do not rush to propagate the Dharma, there will be national disasters.' Sengcan (Sengcan) said, 'Since the Master knows in advance, I hope you can give instructions.' The Master said, 'It is not that I know, but this is what Prajnatara (Prajnatara, a high-ranking Indian monk) transmitted by Bodhidharma (Bodhidharma) prophesied: 'Although the heart is auspicious, the outside is ominous,' that is what it means. I have verified the years, and it corresponds to this. Carefully consider what I said before, and do not encounter worldly disasters. However, I also have karmic debts from past lives that I must repay now. Depart well, practice well, and wait for the opportunity to transmit the robe and Dharma.' After the Master finished instructing, he preached the Dharma appropriately in Yedu, speaking with one voice, and the fourfold assembly came to rely on him. After thirty-four years, he concealed his light, mingled with the world, and changed his appearance. Sometimes he entered taverns, sometimes he passed through slaughterhouses, sometimes he learned street talk, and sometimes he followed servants.

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役。人問之曰。師是道人何故如是。師曰。我自調心何關汝事。又于管城縣匡救寺三門下。談無上道聽者林會。時有辯和法師者。于寺中講涅槃經。學徒聞師闡法稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃。仲侃惑其邪說。加師以非法。師怡然委順。識真者謂之償債。時年一百七歲。即隋文帝開皇十三年癸丑歲三月十六日也(皓月供奉。問長沙岑和尚。古德云。了即業障本來空。未了應須償宿債。只如師子尊者二祖大師。為什麼得償債去。長沙云。大德不識本來空。彼云。如何是本來空。長沙云。業障是。又問。如何是業障。長沙云。本來空是。彼無語。長沙便示一偈云。假有元非有。假滅亦非無。涅槃償債義。一性更無殊)后葬于磁州滏陽縣東北七十里。唐德宗謚大祖禪師。自師之化至皇宋景德元年甲辰。得四百一十三年(當作一十二年)。

僧那禪師姓馬氏。少而神俊通究墳典。年二十一講禮易於東海。聽者如市。暨南徂相部學眾隨至。會二祖說法。與同志十人投祖出家。自爾手不執筆永捐世典。唯一衣一缽一坐一食奉頭陀行。既久侍于祖后謂門人慧滿曰。祖師心印非專苦行。但助道耳。若契本心發隨意真光之用。則苦行如握土成金。若唯務苦行。而不明本心。為憎愛所縛。則苦行如黑月夜履于險道。汝

【現代漢語翻譯】 現代漢語譯本 役。有人問他：『師父是得道之人，為何做這些事？』 師父說：『我是在調伏自己的心，與你何干？』 又在管城縣匡救寺三門下，宣講無上道，聽者眾多。當時有辯和法師在寺中講解《涅槃經》，學徒們聽聞禪師闡述佛法，漸漸離去。辯和對此非常憤恨，就在縣令翟仲侃面前詆譭禪師。翟仲侃被他的邪說迷惑，以不合法的罪名加罪于禪師。禪師安然順從，明白真理的人認為這是在償還宿債。當時禪師一百零七歲，即隋文帝開皇十三年癸丑年三月十六日。（皓月供奉問長沙岑和尚：古德說，『了達即業障本來空，未了應須償宿債。』 就像師子尊者（Śīṃha）和二祖大師，為什麼會償還宿債呢？長沙說：『大德不認識本來空。』 那人問：『如何是本來空？』 長沙說：『業障是。』 又問：『如何是業障？』 長沙說：『本來空是。』 那人無話可說。長沙於是說了一偈：『假有元非有，假滅亦非無。涅槃償債義，一性更無殊。』） 後來禪師被安葬在磁州滏陽縣東北七十里處。唐德宗追諡為大祖禪師。從禪師圓寂到皇宋景德元年甲辰年，共四百一十三年（應為四百一十二年）。

僧那禪師（Saṃghanandi）姓馬。年少時就聰慧俊朗，通曉儒家經典。二十一歲時在東海講解《禮》和《易》，聽眾如雲。暨南徂相部及其學眾也隨之前來。適逢二祖說法，禪師與十位志同道合的人一起跟隨二祖出家。從此以後，手中不再拿筆，永遠拋棄世俗典籍。只持一件衣服、一個缽、一個坐具、一餐食物，奉行頭陀行（dhūta）。很久以後，禪師侍奉二祖，之後對門人慧滿說：『祖師的心印並非專靠苦行，只是輔助修道罷了。如果契合本心，就能發出隨意自在的真光妙用，那麼苦行就像用泥土握成金子。如果只致力於苦行，而不明白本心，被憎恨和喜愛所束縛，那麼苦行就像在黑暗的夜晚行走在危險的道路上。你……』

【English Translation】 English version He was subjected to labor. Someone asked him, 'Master, you are a man of the Dao, why are you doing this?' The master replied, 'I am taming my own mind, what does it have to do with you?' Furthermore, at the three gates of Kuangjiu Temple in Guancheng County, he lectured on the unsurpassed Dao, and many listened. At that time, there was Dharma Master Bianhe who was lecturing on the Nirvana Sutra in the temple. The students, hearing the Master expound the Dharma, gradually left. Bianhe was filled with resentment and slandered the Master to Zhai Zhongkan, the magistrate of the county. Zhongkan was deluded by his heretical teachings and charged the Master with illegal acts. The Master calmly submitted. Those who knew the truth said that he was repaying his debts. At that time, the Master was one hundred and seven years old, which was the year Gui Chou, the thirteenth year of Kaihuang of Emperor Wen of the Sui Dynasty, on the sixteenth day of the third month. (Haoyue offered incense and asked Zen Master Cen of Changsha: The ancient worthies said, 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts.' Just like Venerable Simha (Śīṃha) and the Second Patriarch, why did they have to repay their debts? Changsha said, 'Great Virtue does not recognize original emptiness.' The person asked, 'What is original emptiness?' Changsha said, 'Karmic obstacles are.' Then he asked, 'What are karmic obstacles?' Changsha said, 'Original emptiness is.' The person was speechless. Changsha then showed a verse: 'False existence is originally non-existent, false extinction is also not non-existent. The meaning of Nirvana repaying debts, the one nature is no different.') Later, he was buried seventy miles northeast of Fuyang County, Cizhou. Emperor Dezong of the Tang Dynasty posthumously named him Zen Master Dazu. From the Master's transformation to the year Jia Chen, the first year of Jingde in the Imperial Song Dynasty, it was four hundred and thirteen years (should be four hundred and twelve years).

Zen Master Samghanandi (Saṃghanandi), whose surname was Ma, was intelligent and handsome from a young age and thoroughly studied Confucian classics. At the age of twenty-one, he lectured on the Rites and the Book of Changes in the East Sea, and the listeners were like a marketplace. Xiangbu Ju Nan and his students also followed him there. Coinciding with the Second Patriarch expounding the Dharma, the Zen Master and ten like-minded people followed the Second Patriarch to leave home. From then on, he never held a pen in his hand and forever abandoned worldly books. He only held one robe, one bowl, one sitting cloth, and one meal, practicing the dhūta (dhūta) practices. After serving the Second Patriarch for a long time, he said to his disciple Huiman: 'The mind-seal of the Patriarchs does not rely solely on ascetic practices, but only assists the path. If one is in accord with the original mind, one can emit the wonderful function of true light at will, then ascetic practices are like grasping earth and turning it into gold. If one only focuses on ascetic practices without understanding the original mind, and is bound by hatred and love, then ascetic practices are like walking on a dangerous road in a dark moonlit night. You...'

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欲明本心者。當審諦推察。遇色遇聲。未起覺觀時心何所之。是無耶是有耶。既不墮有無處所。則心珠獨朗常照世間。而無一塵許間隔。未嘗有一剎那頃斷續之相。故我初祖兼付楞伽經四卷。謂我師二祖曰。吾觀震旦唯有此經可以印心。仁者依行自得度世。又二祖凡說法竟。乃曰。此經四世之後變成名相。深可悲哉。我今付汝宜善護持。非人慎勿傳之。付囑已師乃遊方。莫知其終。

向居士。幽棲林野木食澗飲。北齊天保初。聞二祖盛化乃致書通好曰。影由形起響逐聲來。弄影勞形不識形為影本。揚聲止響不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真誰是誰非。虛妄無實何空何有。將知得無所得失無所失。未及造謁聊申此意。伏望答之(弄影當作棄影。唯恐當時筆誤耳。蓋第三十卷鎮國大師答皇太子問心要云。若求真去妄。猶棄影勞形。若體妄即真。似處陰休影。此用莊子之說。勞形謂走而避影也)。二祖大師命筆回示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不

【現代漢語翻譯】 現代漢語譯本：想要明白本心的人，應當仔細審視推察。當遇到色塵、聲塵時，在還未生起覺察和觀想的時候，心在哪裡？是無，還是有？既然不落入有無的處所，那麼心珠就獨自明亮，常常照耀世間，而沒有一絲一毫的間隔。未曾有一剎那的斷續之相。所以初祖達摩（Bodhidharma）一併交付《楞伽經》（Laṅkāvatāra Sūtra）四卷，對二祖慧可（Huike）說：『我觀察震旦（古代中國的稱謂），只有這部經可以印證心性。你依照此經修行，自然可以度化世人。』又二祖凡是說法完畢，就說：『這部經四世之後會變成名相之學，實在可悲啊。我現在交付給你，要好好守護，不是合適的人不要傳授。』交付完畢后，二祖就雲遊四方，不知所終。

向居士隱居在山林原野，以樹木果實為食，飲用山澗的流水。北齊天保初年，聽聞二祖的盛名教化，於是寫信通好，信中說：『影子由形體而生起，迴響追逐聲音而來。玩弄影子是徒勞形體，不認識形體是影子的根本；揚聲想要停止迴響，是不明白聲音是迴響的根源。想要去除煩惱而趨向涅槃（Nirvana），好比舍棄形體而尋找影子；離開眾生而求取佛果，好比停止聲音而尋找回響。所以知道迷惑和覺悟是同一條道路，愚笨和智慧沒有分別。沒有名字而強行起名，因為有了名字，是非就產生了；沒有道理而強行立理，因為有了道理，爭論就產生了。幻化不是真實的，誰是誰非呢？虛妄沒有實體的，哪裡有空哪裡有有呢？要知道得到也沒有得到，失去也沒有失去。沒有來得及拜訪，姑且陳述這些意思，希望您能回覆。』（『弄影』應當作『棄影』，恐怕是當時筆誤。大概第三十卷《鎮國大師答皇太子問心要》說：『如果求真去除虛妄，就像捨棄影子而徒勞形體；如果體悟虛妄就是真實，就像身處陰涼之處而影子消失。』這裡引用了莊子的說法，徒勞形體是指奔跑躲避影子。）

二祖大師提筆回覆說：『詳細閱讀來信，都如實陳述了。真正幽深的道理竟然沒有差別。本來迷惑時把摩尼寶珠（Mani，如意寶珠）當作瓦礫，一旦豁然自覺，才知道是真正的寶珠。無明和智慧等等沒有差異，應當知道萬法都是如如不動的。憐憫那些執著二見的人，寫下這些言辭作為回覆。』觀察自身與佛沒有

【English Translation】 English version: Those who wish to understand their original mind should carefully examine and contemplate. When encountering forms and sounds, before thoughts and observations arise, where is the mind? Is it existent or non-existent? Since it does not fall into the realm of existence or non-existence, the mind-pearl shines alone, constantly illuminating the world without the slightest gap. There has never been a moment of interruption. Therefore, the First Patriarch Bodhidharma (Bodhidharma) also transmitted the four-volume Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra), saying to the Second Patriarch Huike (Huike): 'I observe that in China (ancient name for China), only this sutra can seal the mind. If you practice according to this sutra, you will naturally be able to liberate the world.' Furthermore, whenever the Second Patriarch finished speaking, he would say: 'Four generations after this sutra, it will become a study of names and forms, which is truly lamentable. I now entrust it to you, and you should protect it well. Do not transmit it to those who are not suitable.' After the transmission, the Second Patriarch traveled around, and his whereabouts remained unknown.

Layman Xiang lived in seclusion in the mountains and fields, eating fruits from trees and drinking water from mountain streams. In the early years of the Tianbao era of the Northern Qi Dynasty, he heard of the Second Patriarch's flourishing teachings and wrote a letter to establish friendship, saying: 'Shadows arise from forms, and echoes follow sounds. Toying with shadows is toiling with the form, not recognizing that the form is the root of the shadow; raising the voice to stop the echo is not understanding that the sound is the root of the echo. To remove afflictions and strive for Nirvana (Nirvana) is like abandoning the form to seek the shadow; to leave sentient beings and seek Buddhahood is like stopping the sound to seek the echo. Therefore, know that delusion and enlightenment are the same path, and foolishness and wisdom are not different. Creating names where there are none, because of the names, right and wrong arise; creating reasons where there are none, because of the reasons, disputes arise. Illusions are not real, who is right and who is wrong? Emptiness is without substance, where is emptiness and where is existence? Know that gaining is not gaining, and losing is not losing. I have not had the opportunity to visit, so I briefly express these thoughts, hoping for your reply.' ('Toying with shadows' should be 'abandoning shadows,' perhaps a writing error at the time. Approximately the thirtieth volume, 'National Teacher's Reply to the Crown Prince's Questions on the Essentials of the Mind,' says: 'If you seek truth and remove falsehood, it is like abandoning the shadow and toiling with the form; if you realize that falsehood is truth, it is like being in a shady place where the shadow disappears.' This quotes Zhuangzi's saying, where toiling with the form refers to running away from the shadow.)

The Second Patriarch took up his pen and replied: 'Having carefully read your letter, everything is stated truthfully. The truly profound principle is ultimately not different. Originally, in delusion, one regards the Mani jewel (Mani, wish-fulfilling jewel) as rubble, but once one suddenly awakens, one knows it is the true jewel. Ignorance and wisdom are not different, and one should know that all dharmas are suchness. Pitying those who cling to dualistic views, I write these words as a reply.' Observing the self and the Buddha without

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差別。何須更覓彼無餘。居士捧披祖偈乃伸禮覲。密承印記。

相州隆化寺慧滿禪師。滎陽人也。姓張氏。始於本寺遇僧那禪師開示。志存儉約唯蓄二針。冬則乞補夏乃舍之。自言一生心無怯怖身無蚤虱睡而不夢。常行乞食住無再宿。所至伽藍則破柴制履。貞觀十六年于洛陽會善寺側。宿古墓中遇大雪。旦入寺見曇曠法師。曠怪所從來。師曰。法有來耶。曠遣尋來處。四邊雪積五尺許。曠曰。不可測也。尋聞有括錄事。諸僧逃隱。師持缽周行聚落無所滯礙。隨得隨散索爾虛閑。有請宿齋者。師曰。天下無僧方受斯請也。又嘗示人曰。諸佛說心令知心。相是虛妄。今乃重加心相。深違佛意。又增論議殊乖大理。故常赍楞伽經四卷。以為心要。如說而行。蓋遵歷世之遺付也。後於陶冶中無疾坐化。壽七十許。

第三十祖僧璨大師者。不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。師往來太湖縣司空山。居無常處積十餘載。時人無能知者。至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮師曰。愿和尚慈悲乞與解脫法門。師曰。誰縛汝。曰無人縛。師曰。何更求解脫乎。信于言下大悟服勞九載。後於吉州受戒侍奉尤謹。師屢試以玄微。知其緣熟乃付衣法。偈曰。

【現代漢語翻譯】 現代漢語譯本：有什麼差別呢？又何必再去尋找那無餘涅槃呢？這位居士恭敬地捧讀了祖師的偈語，然後行禮拜見，秘密地領受了印可。

相州隆化寺的慧滿禪師，是滎陽人，姓張。他最初在本寺遇到僧那禪師的開示，立志節儉，只留兩根針。冬天用來縫補，夏天就捨棄。他自己說一生心中沒有怯懦和恐懼，身上沒有跳蚤和虱子，睡覺不做夢。常常乞食，不住在同一個地方超過一晚。所到之處的寺廟，就劈柴、製作鞋子。貞觀十六年，在洛陽會善寺旁邊，住在古墓中遇到大雪。早晨進入寺廟拜見曇曠法師，曇曠法師奇怪他從哪裡來。慧滿禪師說：『法有來處嗎？』曇曠法師派人尋找他來的地方，四邊積雪五尺多厚。曇曠法師說：『不可測度啊。』不久聽說有官府的人來登記僧人，眾僧逃避隱藏。慧滿禪師拿著缽在村落中行走，沒有阻礙，隨得隨散，非常清閑。有人請他住宿齋戒，慧滿禪師說：『天下沒有僧人，我才接受這樣的邀請。』又曾經開示他人說：『諸佛說心，是爲了讓人瞭解心，相是虛妄的，現在卻更加重視心相，深深違背了佛的本意，又增加許多議論，非常不合乎大道理。』所以常常攜帶《楞伽經》（Laṅkāvatāra Sūtra）四卷，作為心要，如經中所說而行，這是遵從歷代祖師的遺訓。後來在陶冶場中無疾而坐化，享年七十多歲。

第三十祖僧璨（Sēngcàn）大師，不知道是哪裡人。最初以在家居士的身份拜見二祖慧可（Huike）。接受度化並傳授佛法后，隱居在舒州的皖公山。適逢後周武帝（Emperor Wu of Northern Zhou）破滅佛法，僧璨大師往來於太湖縣的司空山，居無定所，持續了十多年，當時沒有人能夠認識他。到了隋朝開皇十二年壬子年，有沙彌道信（Dàoxìn），年齡十四歲，前來拜見僧璨大師說：『愿和尚慈悲，乞求您傳授解脫法門。』僧璨大師說：『誰束縛了你？』道信說：『沒有人束縛我。』僧璨大師說：『既然沒有人束縛你，又何必求解脫呢？』道信在言下大悟，服侍勞作九年。後來在吉州受戒，侍奉更加恭敬。僧璨大師多次用玄妙的道理來考驗他，知道他的因緣成熟，於是將衣缽傳授給他，並留下偈語說：

【English Translation】 English version: What difference does it make? Why seek further for that Nirvāṇa without remainder? The layperson respectfully held and read the ancestral verse, then paid homage, secretly receiving the seal of approval.

Zen Master Huiman of Longhua Temple in Xiangzhou, was a native of Xingyang, with the surname Zhang. He initially encountered Zen Master Nà at this temple, who gave him instructions. He was determined to be frugal, keeping only two needles. In winter, he used them for mending, and in summer, he discarded them. He said of himself that throughout his life, his heart had no fear or trepidation, his body had no fleas or lice, and he slept without dreaming. He often went begging for food and did not stay in the same place for more than one night. Wherever he went to monasteries, he chopped firewood and made shoes. In the sixteenth year of the Zhenguan era, he stayed in an ancient tomb next to Huishan Temple in Luoyang and encountered heavy snow. In the morning, he entered the temple to see Dharma Master Tan Kuang. Kuang was surprised at where he came from. The Master said, 'Does the Dharma have a place of origin?' Kuang sent someone to look for where he had come from. The surrounding snow was more than five feet deep. Kuang said, 'It is immeasurable.' Soon after, he heard that officials were registering monks, and the monks were fleeing and hiding. The Master carried his bowl and walked through the villages without hindrance, taking what he received and scattering it, being utterly free and at ease. When someone invited him to stay for a vegetarian meal, the Master said, 'Only when there are no monks in the world will I accept such an invitation.' He also once instructed others, saying, 'The Buddhas speak of the mind to make people understand the mind. Appearances are illusory, but now people place even more importance on mental appearances, which deeply violates the Buddha's intention. Furthermore, adding more arguments is greatly contrary to the great principle.' Therefore, he often carried four volumes of the Laṅkāvatāra Sūtra, regarding them as the essence of his mind, acting as the sutra said, following the legacy of past generations. Later, he passed away peacefully while sitting in a pottery workshop, at the age of seventy.

The Thirtieth Ancestor, Great Master Sēngcàn, was of unknown origin. He initially visited the Second Ancestor, Huike, as a layman. After being ordained and receiving the Dharma transmission, he lived in seclusion on Mount Wangong in Shuzhou. During the persecution of Buddhism by Emperor Wu of the Northern Zhou Dynasty, the Master traveled back and forth to Mount Sikong in Taihu County, residing in no fixed place for more than ten years. At that time, no one was able to recognize him. In the year Renzi, the twelfth year of the Kaihuang era of the Sui Dynasty, a novice named Daoxin, fourteen years old, came to pay respects to the Master and said, 'I wish that the Venerable One would have compassion and grant me the Dharma gate of liberation.' The Master said, 'Who has bound you?' Daoxin said, 'No one has bound me.' The Master said, 'If no one has bound you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words and served diligently for nine years. Later, he received ordination in Jizhou and served with even greater reverence. The Master repeatedly tested him with profound mysteries, knowing that his karmic conditions were ripe, and then transmitted the robe and Dharma to him, leaving a verse saying:

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華種雖因地　　從地種華生 　若無人下種　　華地盡無生

師又曰。昔可大師付吾法。后往鄴都行化三十年方終。今吾得汝何滯此乎。即適羅浮山優遊二載。卻旋舊址逾月。士民奔趨大設檀供。師為四眾廣宣心要訖。於法會大樹下合掌立終。即隋煬帝大業二年丙寅十月十五日也。唐玄宗謚鑒智禪師覺寂之塔。至皇宋景德元年甲辰歲。凡四百載矣。初唐河南尹李常。素仰祖風深得玄旨天寶乙酉歲。遇荷澤神會問曰。三祖大師葬在何處。或聞入羅浮不回。或說終於山谷。未知孰是。會曰。璨大師自羅浮歸山谷。得月餘方示滅。今舒州見有三祖墓。常未之信也。會謫為舒州別駕。因詢問山谷寺眾僧曰。聞寺後有三祖墓是否。時上坐慧觀對曰。有之。常欣然與寮佐同往瞻禮。又啟壙取真儀阇維之。得五色舍利三百粒。以百粒出己俸建塔焉。百粒寄荷澤神會。以徴前言。百粒隨身。後於洛中私第設齋以慶之。時有西域三藏犍那等在會中。常問三藏。天竺禪門祖師多少。犍那答曰。自迦葉至般若多羅。有二十七祖。若敘師子尊者傍出達磨達四世。二十二人。總有四十九祖。若從七佛至此璨大師。不括橫枝凡三十七世。常又問。會中耆德曰。嘗見祖圖。或引五十餘祖。至於支派差殊宗族不定。或但有空名者。以何為驗。

【現代漢語翻譯】 現代漢語譯本： 華美的種子雖然依賴土地，但花朵的生長也需要從土地播種開始。 如果沒有人播下種子，即使是肥沃的土地也無法生長出花朵。

慧能大師又說：『過去可大師（可能是指僧璨，三祖）將佛法傳授給我后，前往鄴都弘法三十年才圓寂。現在我得到了你（指懷讓或行思，取決於上下文），為何還要滯留在這裡呢？』於是前往羅浮山，悠遊了兩年。之後又回到原來的地方住了一個多月。當地的士人和百姓爭相前來，大設供養。 慧能大師為四眾弟子廣泛宣講心法要旨完畢后，在法會的大樹下合掌站立圓寂。那是隋煬帝大業二年丙寅年十月十五日。唐玄宗賜謚號為『鑒智禪師』，並建『覺寂之塔』。到宋真宗景德元年甲辰年，已經過了四百年了。 當初，唐朝的河南尹李常，一向仰慕禪宗祖師的風範，對禪宗的玄妙旨意有深刻的理解。唐玄宗天寶乙酉年，他遇到荷澤神會，問道：『三祖大師（僧璨）葬在哪裡？有人說他進入羅浮山後沒有回來，也有人說他圓寂在山谷中，不知道哪個說法是正確的。』 神會回答說：『璨大師從羅浮山回到山谷后，過了一個多月才示寂。現在舒州有三祖的墓。』李常對此並不相信。後來神會被貶為舒州別駕，於是詢問山谷寺的眾僧說：『聽說寺後有三祖的墓，是嗎？』 當時的上座慧觀回答說：『有的。』李常非常高興，與同僚一起前往瞻仰禮拜。又開啟墓穴，取出真身進行火化，得到五色舍利三百粒。他用一百粒舍利，用自己的俸祿建造佛塔。一百粒寄給荷澤神會，以驗證他之前所說的話。一百粒隨身攜帶。後來在洛陽的私宅設齋供養，以示慶祝。 當時有西域三藏犍那等人在場。李常問三藏：『天竺（印度）禪門的祖師有多少位？』犍那回答說：『從迦葉尊者到般若多羅，有二十七祖。如果算上師子尊者旁出的達磨（菩提達摩）四世，有二十二位。總共有四十九祖。如果從七佛到璨大師，不包括旁支，共有三十七世。』 李常又問在場的年長有德之人說：『我曾經見過祖師的畫像，有的引用五十多位祖師，至於支派差別很大，宗族也不確定，或者只有空名的人，用什麼來驗證呢？』

【English Translation】 English version: Though splendid seeds rely on the earth, the growth of flowers also requires sowing from the earth. If no one sows the seeds, even fertile land cannot produce flowers.

The Master (Huineng) also said: 'In the past, Great Master Ke (possibly referring to Sengcan, the Third Patriarch) transmitted the Dharma to me, and then went to Yedu to propagate the Dharma for thirty years before passing away. Now that I have obtained you (referring to Huairang or Xingsi, depending on the context), why should I remain here?' Thereupon, he went to Mount Luofu, leisurely spending two years. Afterwards, he returned to the original place for more than a month. The local scholars and people rushed to come, making great offerings. After Master Huineng extensively expounded the essentials of the mind to the fourfold assembly, he passed away standing with his palms together under a large tree at the Dharma assembly. That was the fifteenth day of the tenth month of the Bingyin year of the Daye era of Emperor Yang of the Sui Dynasty. Emperor Xuanzong of the Tang Dynasty bestowed the posthumous title 'Dhyana Master Jianzhi' and built the 'Pagoda of Awakening and Stillness'. By the JiaChen year of the Jingde era of Emperor Zhenzong of the Song Dynasty, four hundred years had passed. Initially, Li Chang, the Yin of Henan during the Tang Dynasty, had always admired the style of the Zen patriarchs and had a deep understanding of the profound meaning of Zen. In the Yiyou year of the Tianbao era of Emperor Xuanzong of the Tang Dynasty, he met Heze Shenhui and asked: 'Where is the Third Patriarch (Sengcan) buried? Some say that he entered Mount Luofu and did not return, while others say that he passed away in a valley. I do not know which statement is correct.' Shenhui replied: 'Master Can returned from Mount Luofu to the valley and passed away more than a month later. Now there is a tomb of the Third Patriarch in Shuzhou.' Li Chang did not believe this. Later, Shenhui was demoted to the Biejia of Shuzhou, so he asked the monks of the Shangu Temple: 'I heard that there is a tomb of the Third Patriarch behind the temple, is that so?' The senior monk Huiguan replied: 'Yes, there is.' Li Chang was very happy and went with his colleagues to pay homage. He also opened the tomb, took out the true body, and cremated it, obtaining three hundred grains of five-colored 'sarira' (舍利, relics). He used one hundred grains of 'sarira' (舍利, relics), using his own salary to build a pagoda. He sent one hundred grains to Heze Shenhui to verify what he had said before. He carried one hundred grains with him. Later, he held a vegetarian feast in his private residence in Luoyang to celebrate. At that time, the 'Tripitaka' (三藏, Buddhist canon) master Kenna from the Western Regions and others were present. Li Chang asked the 'Tripitaka' (三藏, Buddhist canon) master: 'How many patriarchs are there in the Zen school of 'Tianzhú' (天竺, India)?' Kenna replied: 'From 'Kasyapa' (迦葉, a disciple of the Buddha) to 'Prajnatara' (般若多羅, an Indian monk), there are twenty-seven patriarchs. If we include the four generations of 'Bodhidharma' (達磨, founder of Zen Buddhism) branching out from 'Simha' (師子, a patriarch), there are twenty-two. In total, there are forty-nine patriarchs. If we count from the Seven Buddhas to Master Can, excluding the side branches, there are thirty-seven generations.' Li Chang also asked the elders present: 'I have seen portraits of the patriarchs, some citing more than fifty patriarchs, but the branches are very different, the lineages are uncertain, or there are only people with empty names. How can we verify this?'

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時有智本禪師者。六祖門人也。答曰。斯乃後魏初佛法淪替。有沙門曇曜。于紛紜中以素絹單錄。得諸祖名字。或忘失次第。藏衣領中隱於巖穴。經三十五載。至文成帝即位。法門中興。曇曜名行俱崇。遂為僧統。乃集諸沙門重議結集目。為付法藏傳。其間小有差互。即曇曜抄錄時怖懼所致。又經一十三年。帝令國子博士黃元真與北天竺三藏佛陀扇多吉弗煙等。重究梵文甄別宗旨次敘師承。得無𧘱謬也。

第三十一祖道信大師者。姓司馬氏世居河內。后徙于蘄州之廣濟縣。師生而超異。幼慕空宗諸解脫門。宛如宿習既嗣祖風。攝心無寐脅不至席者。僅六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城七旬不解。萬衆惶怖。師愍之教令念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。唐武德甲申歲。師卻返蘄春住破頭山。學侶云臻。一日往黃梅縣路逢一小兒。骨相奇秀異乎常童。師問曰。子何姓。答曰姓即有不是常姓。師曰。是何姓。答曰。是佛性。師曰。汝無性耶。答曰。性空故。師默識其法器。即俾侍者至其家。于父母所乞令出家。父母以宿緣故殊無難色。遂舍為弟子。名曰弘忍(舊本無名曰弘忍四字。今此添入。若不言名。以至付法傳衣者。是何人耶。兼後有忍

【現代漢語翻譯】 現代漢語譯本：當時有一位名叫智本的禪師，是六祖慧能的門人。他回答說：『這是因為後魏初期佛法衰落，有位沙門曇曜，在混亂中用素絹單獨抄錄，得到了各位祖師的名字，或許遺忘或顛倒了次序，藏在衣領中，隱藏在巖穴里。經過三十五年，到文成帝即位，佛法重新興盛，曇曜的名聲和修行都很受推崇，於是擔任僧統。他召集各位沙門重新商議結集目錄，作為《付法藏傳》。其中稍微有些差錯，是曇曜抄錄時因為恐懼所導致的。又經過十三年，皇帝命令國子博士黃元真與北天竺三藏佛陀扇多吉弗煙等人，重新研究梵文，甄別宗旨，按次序敘述師承，才沒有謬誤。』

第三十一祖道信大師，姓司馬，世代居住在河內，後來遷徙到蘄州廣濟縣。道信大師生來就超凡脫俗，從小就仰慕空宗的各種解脫法門，宛如前世的習慣。他繼承了祖師的風範，攝心入定，很少睡眠，身體不靠著蓆子休息，持續了近六十年。隋朝大業十三年，他帶領徒眾到達吉州，正趕上盜賊圍城，七十天沒有解除，百姓萬分恐懼。道信大師憐憫他們，教他們唸誦摩訶般若。當時賊眾望向城墻，好像有神兵一樣，於是互相說道：『城內一定有異人，不可攻打。』就漸漸撤退了。唐朝武德甲申年，道信大師返回蘄春，住在破頭山，前來學習的人很多。一天，他前往黃梅縣，在路上遇到一個小孩子，骨骼相貌奇特秀美，與一般的兒童不同。道信大師問：『你姓什麼？』回答說：『我所姓的不是普通的姓。』道信大師問：『是什麼姓？』回答說：『是佛性。』道信大師問：『你沒有姓嗎？』回答說：『因為性是空的。』道信大師默默地認識到他是法器，就讓侍者到他家，向他的父母請求讓他出家。他的父母因為有前世的因緣，沒有什麼阻礙，於是捨棄他做了弟子，取名叫弘忍（舊本沒有『名叫弘忍』這四個字，現在這裡添上。如果不說名字，那麼傳法傳衣的是誰呢？而且後面還有弘忍）。

【English Translation】 English version: At that time, there was a Chan master named Zhiben, a disciple of the Sixth Patriarch Huineng. He replied, 'This is because in the early years of the Later Wei Dynasty, Buddhism declined. There was a Shramana named Tan Yao who, amidst the chaos, recorded the names of the various patriarchs on plain silk, perhaps forgetting or reversing the order, and hid them in his collar, concealed in a cave. After thirty-five years, when Emperor Wencheng ascended the throne, Buddhism flourished again. Tan Yao's reputation and practice were highly esteemed, and he became the Sangha Administrator. He gathered the various Shramanas to re-deliberate and compile a catalog, which became the 'Fu Fa Zang Zhuan' (Transmission of the Dharma Treasury). The minor discrepancies within it were due to Tan Yao's fear during the copying process. After another thirteen years, the Emperor ordered the Imperial Academy Doctor Huang Yuanzhen, along with the North Indian Tripitaka Buddhasantakirti and others, to re-examine the Sanskrit texts, discern the tenets, and narrate the lineage in order, so that there would be no errors.'

The Thirty-first Patriarch, Great Master Daoxin (Great Faith), whose surname was Sima, lived in Henei for generations, later moving to Guangji County in Qizhou. Great Master Daoxin was extraordinary from birth, and from a young age, he admired the various liberation gates of the Emptiness School, as if it were a past habit. Having inherited the style of the patriarchs, he concentrated his mind, rarely slept, and did not rest his body on a mat for nearly sixty years. In the thirteenth year of the Sui Dynasty's Daye era, he led his disciples to Jizhou, where they encountered a siege by bandits that lasted seventy days. The people were terrified. Great Master Daoxin, pitying them, taught them to recite the Maha Prajna. At that time, the bandits looked towards the city walls and saw what appeared to be divine soldiers, so they said to each other, 'There must be extraordinary people within the city; we cannot attack it.' And they gradually withdrew. In the year of Jia Shen during the Wude era of the Tang Dynasty, Great Master Daoxin returned to Qichun and resided on Potou Mountain, where many came to study. One day, he was traveling to Huangmei County when he encountered a young boy on the road, whose bones and features were remarkably beautiful, different from ordinary children. Great Master Daoxin asked, 'What is your surname?' The boy replied, 'My surname is not a common surname.' Great Master Daoxin asked, 'What is your surname?' The boy replied, 'It is Buddha-nature.' Great Master Daoxin asked, 'Do you have no surname?' The boy replied, 'Because nature is empty.' Great Master Daoxin silently recognized him as a vessel of the Dharma and sent a attendant to his home to request his parents to allow him to leave home. His parents, due to past affinities, had no objections, and so they relinquished him as a disciple, naming him Hongren (The old version does not have the four words 'naming him Hongren', which are added here. If the name is not mentioned, then who is it that transmits the Dharma and the robe? Moreover, there is Hongren later on).

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曰二字。亦自不明耳)以至付法傳衣。偈曰。

華種有生性　　因地華生生 　大緣與信合　　當生生不生

遂以學徒委之。一日告眾曰。吾武德中游廬山。登絕頂望破頭山。見紫雲如蓋下有白氣橫分六道。汝等會否。眾皆默然。忍曰。莫是和尚他后橫出一枝佛法否。師曰善。后貞觀癸卯歲。太宗向師道味欲瞻風彩。詔赴京師。上表遜謝前後三返。竟以疾辭。第四度命使曰。如果不起即取首來。使至山諭旨。師乃引頸就刃神色儼然。使異之回以狀聞。帝彌加嘆慕。就賜珍繒以遂其志。迄高宗永徽辛亥歲閏九月四日。忽垂誡門人曰。一切諸法悉皆解脫。汝等各自護念流化未來。言訖安坐而逝壽七十有二。塔于本山。明年四月八日塔戶無故自開。儀相如生。爾後門人不敢復閉。代宗謚大醫禪師慈雲之塔。自圓寂至皇宋景德元年甲辰。凡三百五十六載(當云三百五十四載)。

第三十二祖弘忍大師者蘄州黃梅人也。姓周氏。生而岐嶷。童游時逢一智者。嘆曰。此子闕七種相不逮如來。后遇信大師得法嗣化。于破頭山咸亨中有一居士。姓盧名慧能。自新(舊本誤作鄿字)州來參謁師。問曰。汝自何來曰嶺南師曰。欲須何事。曰唯求作佛。師曰。嶺南人無佛性。若為得佛。曰人即有南北佛性豈然。師知是異人。

【現代漢語翻譯】 現代漢語譯本： 說『二』這個字，也是自己不明白罷了。）以至於付法傳衣，偈語說：

『花的種子具有生長的本性，因為土地的緣故花才能生長出來。 大的因緣與信心相結合，應當生長的時候就生長，不應當生長的時候就不生長。』

於是將學徒託付給他。一天，弘忍告訴大家說：『我在武德年間遊覽廬山，登上絕頂遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣橫向分為六道。你們明白嗎？』大家都沒有說話。忍（指慧能）說：『莫非是和尚您以後會橫出一支佛法嗎？』弘忍說：『好。』後來貞觀癸卯年，太宗皇帝聽說弘忍的道行，想要瞻仰他的風采，下詔讓他去京城。弘忍上表遜謝，前後三次，最終以生病為理由推辭。第四次皇帝命令使者說：『如果不起身，就取他的首級來。』使者到達山中，傳達了皇帝的旨意。弘忍於是引頸就戮，神色莊嚴。使者感到驚異，回去把情況稟告了皇帝。皇帝更加歎服仰慕，就賜予珍貴的絲綢，以成全他的志向。到了高宗永徽辛亥年閏九月初四，忽然告誡門人說：『一切諸法都完全解脫了，你們各自守護正念，流傳教化到未來。』說完安然坐化，享年七十二歲，塔葬在本山。第二年四月八日，塔門無緣無故自己打開，儀容相貌如同活著一樣。此後門人不敢再關閉。代宗謚號為大醫禪師慈雲之塔。從圓寂到皇宋景德元年甲辰，總共三百五十六年（應當是三百五十四年）。

第三十二祖弘忍大師，是蘄州黃梅人。姓周。生來就聰慧特異。童年時遇到一位智者，感嘆說：『這個孩子缺少七種相，不如如來。』後來遇到信大師，得到佛法傳承，開始教化。在破頭山咸亨年間，有一位居士，姓盧名慧能（Lú Huìnéng），從新州（舊本誤作鄿字）來參拜弘忍大師。弘忍問：『你從哪裡來？』慧能說：『嶺南。』弘忍問：『想要做什麼？』慧能說：『只求作佛。』弘忍說：『嶺南人沒有佛性，怎麼能成佛？』慧能說：『人有南北之分，佛性難道也有南北之分嗎？』弘忍知道他是異人。

【English Translation】 English version: Saying the word 'two,' is also not understanding it oneself.) As for the transmission of Dharma and the robe, the verse says:

'The seed of a flower has the nature of growth; because of the soil, the flower grows. Great causes and conditions combine with faith; when it should grow, it grows; when it should not grow, it does not grow.'

Then he entrusted the disciples to him. One day, Hongren (弘忍) told everyone, 'During the Wude era, I traveled to Mount Lu (廬山), climbed to the summit, and looked towards Potou Mountain (破頭山). I saw purple clouds like a canopy, with white air horizontally dividing the six paths below. Do you understand?' Everyone was silent. Ren (忍) (referring to Huineng (慧能)) said, 'Could it be that the Abbot will later produce a branch of Buddhism?' Hongren (弘忍) said, 'Good.' Later, in the Guimao year of the Zhenguan era, Emperor Taizong (太宗) heard of Hongren's (弘忍) Taoist practice and wanted to admire his demeanor, so he issued an edict to summon him to the capital. Hongren (弘忍) submitted a memorial declining the offer, three times in total, eventually using illness as an excuse to refuse. The fourth time, the emperor ordered the envoy, 'If he does not rise, then take his head.' The envoy arrived at the mountain and conveyed the emperor's decree. Hongren (弘忍) then stretched his neck to be executed, his expression solemn. The envoy was astonished and returned to report the situation to the emperor. The emperor was even more impressed and admired him, so he bestowed precious silks to fulfill his wishes. In the ninth leap month of the Xinhai year of the Yonghui era of Emperor Gaozong (高宗), he suddenly admonished his disciples, 'All dharmas are completely liberated. Each of you should guard your thoughts and propagate the teachings to the future.' After speaking, he sat peacefully and passed away, at the age of seventy-two. He was buried in a pagoda on this mountain. On the eighth day of the fourth month of the following year, the pagoda door opened by itself for no reason, and his appearance was as if he were alive. After that, the disciples did not dare to close it again. Emperor Daizong (代宗) posthumously named the pagoda 'Great Physician Chan Master Ci Yun's Pagoda.' From his passing to the Jia Chen year of the Jingde era of the Huangsong Dynasty, it was a total of three hundred and fifty-six years (it should be three hundred and fifty-four years).

The thirty-second patriarch, Great Master Hongren (弘忍), was from Huangmei (黃梅) in Qizhou (蘄州). His surname was Zhou (周). He was born intelligent and extraordinary. In his childhood, he met a wise man who sighed and said, 'This child lacks seven characteristics and is not as good as the Tathagata.' Later, he met Master Xin (信) and received the Dharma transmission, and began to teach. During the Xianheng era at Potou Mountain (破頭山), there was a layman named Lu Huineng (盧慧能), from Xinzhou (新州) (the old version mistakenly wrote 鄿字) who came to pay homage to Master Hongren (弘忍). Hongren (弘忍) asked, 'Where do you come from?' Huineng (慧能) said, 'Lingnan (嶺南).' Hongren (弘忍) asked, 'What do you want?' Huineng (慧能) said, 'I only seek to become a Buddha.' Hongren (弘忍) said, 'People from Lingnan (嶺南) have no Buddha-nature, how can you become a Buddha?' Huineng (慧能) said, 'People have north and south distinctions, does Buddha-nature also have north and south distinctions?' Hongren (弘忍) knew that he was an extraordinary person.

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乃訶曰。著槽廠去。能禮足而退。便入碓坊服勞于杵臼之間。晝夜不息經八月。師知付授時至。遂告眾曰。正法難解不可徒記吾言持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外眾所宗仰。咸共推稱云。若非尊秀疇敢當之。神秀竊聆眾譽不復思惟。乃于廊壁書一偈云。

身是菩提樹　　心如明鏡臺 　時時勤拂拭　　莫遣有塵埃

師因經行忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行亦得勝果。其壁本欲令處士盧珍繪楞伽變相。及見題偈在壁。遂止不畫各令誦唸。能在碓坊忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也能曰。其偈云何。同學為誦。能良久曰。美則美矣。了則未了。同學訶曰。庸流何知勿發狂言。能曰。子不信耶。愿以一偈和之。同學不答相視而笑。能至夜密告一童子引至廊下。能自秉燭。令童子于秀偈之側寫一偈云。

菩提本非樹　　心鏡亦非臺 　本來無一物　　何假拂塵埃

大師后見此偈云。此是誰作亦未見性。眾聞師語遂不之顧。逮夜乃潛令人自碓坊召能行者入室。告曰。諸佛出世為一大事故。隨機小大而引導之。遂有十地三乘頓漸

{ "translations": [ "現代漢語譯本：", "於是慧能說：『去碾米廠吧。』那人行禮後退下，慧能便進入碓坊，在杵臼之間服勞，日夜不停地工作了八個月。慧能大師知道傳法授衣的時機已到，於是告訴眾人說：『正法難以理解，不可只是記住我的話，就當作自己的任務。你們各自隨意說出一首偈子，如果偈語的意思與我的心意暗合，那麼衣法就都傳給他。』當時法會下有七百多僧人，上座神秀（指僧團中地位較高的僧人）學識淵博，內外典籍無不精通，為大眾所宗仰。大家都推舉說：『如果不是神秀上座，誰敢擔當此事呢？』神秀私下聽到眾人的讚譽，不再深入思考，於是在走廊的墻壁上寫了一首偈子：", "『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（mind is like a bright mirror stand），時時勤拂拭（diligently wipe it all the time），莫遣有塵埃（do not allow it to be covered with dust）。』", "慧能大師在經行時，偶然看到這首偈子，知道是神秀所作，於是讚歎說：『後代的人如果依照這首偈子修行，也能得到殊勝的果報。』原本打算讓處士盧珍在墻壁上繪製《楞伽經》的變相圖，但因為墻上已經有了偈子，於是就停止作畫，讓大家誦唸這首偈子。慧能在碓坊里，偶然聽到有人誦唸這首偈子，於是問同學：『這是什麼章句？』同學說：『你不知道嗎？和尚（指五祖弘忍）要尋找繼承人，讓大家各自寫出表達心意的偈子，這是神秀上座所作的，和尚非常讚賞，必定會傳法授衣給他。』慧能說：『偈子是怎麼說的？』同學為他誦讀了一遍。慧能聽了很久，說：『好是好，但還沒有完全領悟。』同學呵斥道：『你這種粗俗的人懂什麼？不要胡說八道！』慧能說：『你不相信嗎？我願意也作一首偈子來應和。』同學不回答，只是互相看著笑著。慧能到了晚上，偷偷地告訴一個童子，讓他引自己到走廊下。慧能自己拿著蠟燭，讓童子在神秀的偈子旁邊寫了一首偈子：", "『菩提本非樹（bodhi is originally not a tree），心鏡亦非臺（mind mirror is also not a stand），本來無一物（originally there is nothing），何假拂塵埃（why rely on wiping away dust）。』", "慧能大師後來看到這首偈子，說：『這是誰作的？也沒有見到自性。』眾人聽到慧能大師這樣說，就不再理會他。到了晚上，五祖弘忍偷偷地派人從碓坊召慧能行者進入他的房間，告訴慧能說：『諸佛出世，都是爲了一個重大的因緣，根據眾生的根器大小而引導他們，因此才有了十地（ten grounds），三乘（three vehicles），頓悟（sudden enlightenment）和漸悟（gradual enlightenment）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Then Huineng said, 'Go to the rice mill.' That person bowed and withdrew, and Huineng entered the mortar room, serving between the pestle and mortar, working tirelessly day and night for eight months. The Master knew that the time for transmitting the Dharma and the robe had arrived, so he told the assembly, 'The true Dharma is difficult to understand; it is not to be merely memorized and taken as one's own task. Each of you should freely compose a verse. If the meaning of the verse secretly accords with my mind, then both the robe and the Dharma will be transmitted to him.' At that time, there were more than seven hundred monks in the assembly. The senior seat, Shenxiu (referring to a monk with a higher position in the sangha), was learned and well-versed in both internal and external scriptures, and was revered by the masses. Everyone recommended him, saying, 'If it is not Senior Shenxiu, who would dare to take on this responsibility?' Shenxiu secretly heard the praise of the crowd and did not think deeply, so he wrote a verse on the wall of the corridor:", "'The body is a Bodhi tree (bodhi tree, the tree of enlightenment), the mind is like a bright mirror stand (mind is like a bright mirror stand), diligently wipe it all the time (diligently wipe it all the time), do not allow it to be covered with dust (do not allow it to be covered with dust).'", "The Great Master Huineng, while walking, accidentally saw this verse and knew that it was written by Shenxiu, so he praised it, saying, 'If future generations cultivate according to this verse, they will also attain excellent results.' Originally, he intended to have the layman Lu Zhen paint a transformation scene from the Laṅkāvatāra Sūtra on the wall, but because there was already a verse on the wall, he stopped the painting and had everyone recite the verse. Huineng, in the mortar room, accidentally heard someone reciting this verse, so he asked a fellow worker, 'What is this passage?' The fellow worker said, 'Don't you know? The Abbot (referring to the Fifth Patriarch Hongren) is looking for a successor and has asked everyone to write a verse expressing their mind. This is written by Senior Shenxiu, and the Abbot greatly admires it and will surely transmit the Dharma and the robe to him.' Huineng said, 'What does the verse say?' The fellow worker recited it for him. Huineng listened for a long time and said, 'It is good, but it has not yet fully realized the truth.' The fellow worker scolded him, 'What do you, a vulgar person, know? Don't talk nonsense!' Huineng said, 'Don't you believe me? I am willing to also compose a verse in response.' The fellow worker did not answer, but just looked at each other and laughed. Huineng, in the evening, secretly told a young boy to lead him to the corridor. Huineng himself held a candle and had the boy write a verse next to Shenxiu's verse:", "'Bodhi is originally not a tree (bodhi is originally not a tree), the mind mirror is also not a stand (mind mirror is also not a stand), originally there is nothing (originally there is nothing), why rely on wiping away dust (why rely on wiping away dust).'", "Later, the Great Master Huineng saw this verse and said, 'Who wrote this? He has not seen his own nature either.' When the crowd heard the Great Master Huineng say this, they no longer paid attention to him. In the evening, the Fifth Patriarch Hongren secretly sent someone from the mortar room to summon the practitioner Huineng into his room, and told Huineng, 'The Buddhas appear in the world for a great cause, guiding beings according to their capacities, thus there are the ten grounds (ten grounds), the three vehicles (three vehicles), sudden enlightenment (sudden enlightenment), and gradual enlightenment (gradual enlightenment).'" ] }

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等旨。以為教門。然以無上微妙秘密圓明真實正法眼藏。付于上首大迦葉尊者。展轉傳授二十八世。至達磨屆於此土。得可大師。承襲以至於吾。今以法寶及所傳袈裟用付于汝。善自保護無令斷絕。聽吾偈曰。

有情來下種　　因地果還生 　無情既無種　　無性亦無生

能居士跪受衣法。啟曰。法則既授衣付何人。師曰。昔達磨初至人未知信。故傳衣以明得法。今信心已熟。衣乃爭端止於汝身不復傳也。且當遠隱俟時行化。所謂授衣之人命如懸絲也。能曰。當隱何所。師曰。逢懷即止。遇會且藏。能禮足已捧衣而出。是夜南邁大眾莫知。忍大師自此不復上堂凡三日。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問衣法誰得耶。師曰。能者得。於是眾議盧行者名能。尋訪既失。懸知彼得即共奔逐。忍大師既付衣法。復經四載。至上元二年(乙亥歲乃唐高宗時也。至肅宗時復有上元年號。其二年歲在辛丑也)。忽告眾曰。吾今事畢時可行矣。即入室安坐而逝。壽七十有四。建塔于黃梅之東山。代宗皇帝謚大滿禪師法雨之塔。自大師滅度至皇宋景德元年甲辰。凡三百三十年。

景德傳燈錄卷第三 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第四

第三十一祖道信大

【現代漢語翻譯】 現代漢語譯本： 『等旨』（等待旨意）。（菩提達摩）認為這是教化的門徑。於是將無上微妙秘密圓明真實的正法眼藏，傳付給上首弟子大迦葉尊者（Mahākāśyapa）。輾轉傳授到第二十八世，到達磨（Bodhidharma）來到這片土地。得慧可大師（Dàkě Dàshī）承襲，以至於我（六祖慧能）。現在將法寶以及所傳的袈裟交付給你（慧能），好好保護，不要讓它斷絕。聽我的偈子說：

『有情來下種，因地果還生，無情既無種，無性亦無生。』

慧能居士跪下接受衣法。啟稟說：『法則既然已經授予，這衣缽要交付給誰呢？』 弘忍大師說：『當初達磨（Bodhidharma）初來時，人們未知信服，所以傳衣以表明得法。現在人們的信心已經成熟，衣缽乃是爭端的根源，就到你這裡為止，不再傳下去了。你應該遠遁隱居，等待時機成熟再行教化。所謂持有衣缽的人，性命如同懸絲一般。』 慧能問：『應當隱居在什麼地方呢？』 弘忍大師說：『遇到懷（地）就停止，遇到會（集）就隱藏。』 慧能禮拜后捧著衣缽而出。當夜向南方而去，大眾都不知道。弘忍大師從此不再上堂說法，持續了三天。大眾感到疑惑奇怪，於是詢問。弘忍大師說：『我的道已經行開了，還問什麼呢？』 又問衣法是誰得到了？ 弘忍大師說：『能者得之。』 於是眾人議論說盧行者（Lú Xíngzhě）名叫能（Néng）。尋找后發現他已經離開。推測他已經得到衣缽，於是共同奔跑追趕。弘忍大師既然已經交付衣法，又經過四年，到上元二年（乙亥年，是唐高宗時期。到肅宗時期又有上元年號，其二年歲在辛丑年）。忽然告訴眾人說：『我如今事情已經完畢，是時候離開了。』 隨即進入房間安坐而逝。享年七十四歲。在黃梅的東山建造塔。代宗皇帝賜謚號為大滿禪師法雨之塔。從大師圓寂到皇宋景德元年甲辰年，總共三百三十年。

《景德傳燈錄》卷第三 《大正藏》第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第四

第三十一祖道信大師（Dàoxìn Dàshī）

【English Translation】 English version: 『Awaiting the decree.』 He (Bodhidharma) considered this to be the gateway to teaching. Thereupon, he transmitted the unsurpassed, subtle, secret, perfect, enlightened, true Dharma Eye Treasury to the foremost disciple, the Venerable Mahākāśyapa (Mahākāśyapa). It was passed down through twenty-eight generations until Bodhidharma (Bodhidharma) arrived in this land. He was succeeded by the Great Master Dàkě (Dàkě Dàshī), down to me (the Sixth Patriarch Huineng). Now I entrust the Dharma treasure and the transmitted robe to you (Huineng). Protect it well and do not let it be cut off. Listen to my verse:

『Sentient beings come to sow seeds, Cause and ground bring forth fruit again. Insentient beings have no seeds, Absence of nature brings no birth.』

Layman Huineng knelt to receive the robe and Dharma. He inquired, 『Now that the Dharma has been transmitted, to whom should this robe be given?』 The Master Hongren said, 『When Bodhidharma (Bodhidharma) first arrived, people did not yet believe, so the robe was transmitted to show the attainment of the Dharma. Now that people』s faith is mature, the robe is a source of contention, so it should end with you and not be transmitted further. You should retreat into seclusion and wait for the right time to propagate the teachings. The life of the one who holds the robe is like a thread hanging.』 Huineng asked, 『Where should I retreat?』 The Master Hongren said, 『Stop where you meet Huái (懷, meaning 'embrace'), and hide where you encounter Huì (會, meaning 'gathering').』 Huineng bowed and left with the robe. That night, he headed south, unknown to the assembly. From then on, Master Hongren did not ascend the Dharma hall for three days. The assembly was puzzled and asked about it. The Master said, 『My Way is being practiced; why ask further?』 They asked again, 『Who has obtained the robe and Dharma?』 The Master said, 『The able one has obtained it.』 Thereupon, the assembly discussed that the layman Lú (Lú Xíngzhě) was named Néng (Néng). They searched for him but found he had already left. Suspecting that he had obtained the robe, they ran together to pursue him. After Master Hongren had transmitted the robe and Dharma, four years passed until the second year of Shangyuan (the year Yihai, during the reign of Emperor Gaozong of the Tang Dynasty. During the reign of Emperor Suzong, there was also a Shangyuan era, the second year of which was the year Xinchou). Suddenly, he told the assembly, 『My affairs are now complete; it is time for me to depart.』 He then entered his room, sat peacefully, and passed away. He lived to be seventy-four years old. A pagoda was built for him on the eastern mountain of Huangmei. Emperor Daizong bestowed the posthumous title Great Master Daman, Pagoda of the Dharma Rain. From the passing of the Great Master to the year Jiachen, the first year of Jingde in the Imperial Song Dynasty, it was a total of three hundred and thirty years.

Jingde Records of the Transmission of the Lamp, Volume 3 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 4

The Thirty-first Patriarch, Great Master Dàoxìn (Dàoxìn Dàshī)

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師旁出法嗣九世共七十六人金陵牛頭山六世祖宗第一世法融禪師第二世智巖禪師第三世慧方禪師第四世法持禪師第五世智威禪師第六世慧忠禪師(已上六人見錄)前六世祖宗法嗣共七十人法融禪師下三世旁出一十二人金陵鐘山曇璀禪師(一人見錄)荊州大素禪師幽棲月空禪師白馬道演禪師新安定莊禪師彭城智瑳禪師廣州道樹禪師湖州智爽禪師新州杜默禪師上元智誠禪師定真禪師(智誠禪師出)如度禪師(定真禪師出已上一十一人無機緣語句不錄)智巖禪師下旁出八人東都鏡潭禪師襄州志長禪師湖州義真禪師益州端伏禪師龍光龜仁禪師襄陽辯才禪師漢南法俊禪師西州敏古禪師(已上八人無機緣語句不錄)法持禪師下旁出二人牛頭山玄素禪師天柱弘仁禪師(已上二人無機緣語句不錄)智威禪師下四世旁出一十二人宣州安國寺玄挺大師(智威禪師出三人)潤州鶴林玄素禪師舒州天柱山崇慧禪師杭州徑山道欽禪師(玄素禪師出)杭州鳥窠道林禪師(道欽禪師出)杭州招賢寺會通禪師(鳥窠旁出已上六人見錄)靈巖寶觀禪師(智威禪師出)金華山曇益禪師(玄素禪師旁出二人)吳門圓鏡禪師木渚山悟禪師(徑山欽禪師旁出三人)青陽廣敷禪師杭州巾子山崇慧禪師(已上六人無機緣語句不錄)

已上舊本世次不明今各依本章

【現代漢語翻譯】 現代漢語譯本： 師承旁出的法嗣共有九世，總計七十六人。金陵牛頭山六世祖師宗譜：第一世法融禪師，第二世智巖禪師，第三世慧方禪師，第四世法持禪師，第五世智威禪師，第六世慧忠禪師（以上六人已見於記錄）。前六世祖師的法嗣共有七十人。法融禪師下三世旁出十二人：金陵鐘山曇璀禪師（一人已見於記錄），荊州大素禪師，幽棲月空禪師，白馬道演禪師，新安定莊禪師，彭城智瑳禪師，廣州道樹禪師，湖州智爽禪師，新州杜默禪師，上元智誠禪師，定真禪師（智誠禪師門下），如度禪師（定真禪師門下，以上十一人沒有機緣語句，不予記錄）。智巖禪師下旁出八人：東都鏡潭禪師，襄州志長禪師，湖州義真禪師，益州端伏禪師，龍光龜仁禪師，襄陽辯才禪師，漢南法俊禪師，西州敏古禪師（以上八人沒有機緣語句，不予記錄）。法持禪師下旁出二人：牛頭山玄素禪師，天柱弘仁禪師（以上二人沒有機緣語句，不予記錄）。智威禪師下四世旁出十二人：宣州安國寺玄挺大師（智威禪師門下三人），潤州鶴林玄素禪師，舒州天柱山崇慧禪師，杭州徑山道欽禪師（玄素禪師門下），杭州鳥窠道林禪師（道欽禪師門下），杭州招賢寺會通禪師（鳥窠門下旁出，以上六人已見於記錄），靈巖寶觀禪師（智威禪師門下），金華山曇益禪師（玄素禪師門下旁出二人），吳門圓鏡禪師，木渚山悟禪師（徑山欽禪師門下旁出三人），青陽廣敷禪師，杭州巾子山崇慧禪師（以上六人沒有機緣語句，不予記錄）。 以上舊版本世系次序不明，現在各自按照本章進行整理。

【English Translation】 English version: The collateral Dharma heirs of the master spanned nine generations, totaling seventy-six individuals. The lineage of the six ancestral masters of Jinling Niutou Mountain (Golden陵牛頭山): First generation: Dharma Master Farong (法融禪師), Second generation: Dharma Master Zhiyan (智巖禪師), Third generation: Dharma Master Huifang (慧方禪師), Fourth generation: Dharma Master Fachi (法持禪師), Fifth generation: Dharma Master Zhiwei (智威禪師), Sixth generation: Dharma Master Huizhong (慧忠禪師) (The above six are recorded). The Dharma heirs of the previous six ancestral masters totaled seventy individuals. Under Dharma Master Farong, twelve individuals emerged collaterally across three generations: Dharma Master Tancui (曇璀禪師) of Jinling Zhongshan (金陵鐘山) (one person is recorded), Dharma Master Dasu (大素禪師) of Jingzhou (荊州), Dharma Master Yuekong (月空禪師) of Youqi (幽棲), Dharma Master Daoyan (道演禪師) of Baima (白馬), Dharma Master Zhuang (莊禪師) of Xin'an (新安), Dharma Master Zhicuo (智瑳禪師) of Pengcheng (彭城), Dharma Master Daoshu (道樹禪師) of Guangzhou (廣州), Dharma Master Zhishuang (智爽禪師) of Huzhou (湖州), Dharma Master Dumo (杜默禪師) of Xinzhou (新州), Dharma Master Zhicheng (智誠禪師) of Shangyuan (上元), Dharma Master Dingzhen (定真禪師) (from Dharma Master Zhicheng), Dharma Master Rudu (如度禪師) (from Dharma Master Dingzhen, the above eleven individuals have no recorded statements of opportune circumstances and are not recorded). Under Dharma Master Zhiyan, eight individuals emerged collaterally: Dharma Master Jingtan (鏡潭禪師) of Dongdu (東都), Dharma Master Zhichang (志長禪師) of Xiangzhou (襄州), Dharma Master Yizhen (義真禪師) of Huzhou, Dharma Master Duanfu (端伏禪師) of Yizhou (益州), Dharma Master Guiren (龜仁禪師) of Longguang (龍光), Dharma Master Biancai (辯才禪師) of Xiangyang (襄陽), Dharma Master Fajun (法俊禪師) of Hannan (漢南), Dharma Master Mingu (敏古禪師) of Xizhou (西州) (The above eight individuals have no recorded statements of opportune circumstances and are not recorded). Under Dharma Master Fachi, two individuals emerged collaterally: Dharma Master Xuansu (玄素禪師) of Niutou Mountain (牛頭山), Dharma Master Hongren (弘仁禪師) of Tianzhu Mountain (天柱山) (The above two individuals have no recorded statements of opportune circumstances and are not recorded). Under Dharma Master Zhiwei, twelve individuals emerged collaterally across four generations: Great Master Xuanting (玄挺大師) of Anguo Temple (安國寺) in Xuanzhou (宣州) (three individuals from Dharma Master Zhiwei), Dharma Master Xuansu (玄素禪師) of Helin (鶴林) in Runzhou (潤州), Dharma Master Chonghui (崇慧禪師) of Tianzhu Mountain (天柱山) in Shuzhou (舒州), Dharma Master Daoqin (道欽禪師) of Jingshan (徑山) in Hangzhou (杭州) (from Dharma Master Xuansu), Dharma Master Daolin (道林禪師) of Niaoke (鳥窠) in Hangzhou (from Dharma Master Daoqin), Dharma Master Huitong (會通禪師) of Zhaoxian Temple (招賢寺) in Hangzhou (collaterally from Niaoke, the above six are recorded), Dharma Master Baoguan (寶觀禪師) of Lingyan (靈巖) (from Dharma Master Zhiwei), Dharma Master Tanyi (曇益禪師) of Jinhua Mountain (金華山) (collaterally two individuals from Dharma Master Xuansu), Dharma Master Yuanjing (圓鏡禪師) of Wumen (吳門), Dharma Master Wu (悟禪師) of Muzhu Mountain (木渚山) (collaterally three individuals from Dharma Master Qin (欽禪師) of Jingshan), Dharma Master Guangfu (廣敷禪師) of Qingyang (青陽), Dharma Master Chonghui (崇慧禪師) of Jinzi Mountain (巾子山) in Hangzhou (The above six individuals have no recorded statements of opportune circumstances and are not recorded).

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添注法嗣共成四世也慧忠禪師下兩世旁出三十六人(除天臺云居智及潤州棲霞源二人外余皆忠禪師出)天臺山佛窟巖惟則禪師天臺山云居智禪師(惟則禪師出已上二人見錄)牛頭山道性禪師江寧智燈禪師解縣懷信禪師鶴林全禪師北山懷古禪師明州觀宗禪師牛頭山大智禪師白馬善道禪師牛頭山智真禪師牛頭山譚颙禪師牛頭山云韜禪師牛頭山凝禪師牛頭山法梁禪師江寧行應禪師牛頭山惠良禪師興善道融禪師蔣山照明禪師牛頭山法燈禪師牛頭山定空禪師牛頭山慧涉禪師幽棲道遇禪師牛頭山凝空禪師蔣山道初禪師幽棲藏禪師牛頭山靈暉禪師幽棲道穎禪師牛頭山巨英禪師釋山法常禪師龍門凝寂禪師莊嚴遠禪師襄州道堅禪師尼明悟居士殷凈己潤州棲霞寺清源禪師(慧涉出已上三十四人無機緣語句不錄)第三十二祖弘忍大師五世旁出一百七人第一世一十三人北宗神秀禪師嵩岳慧安國師袁州蒙山道明禪師(已上三人見錄)楊州奉法寺曇光禪師隋州禪慥禪師金州法持禪師資州智侁禪師舒州法照禪師越州義方禪師枝江道俊禪師常州玄賾禪師越州僧達禪師白松山劉主簿(已上一十人無機緣語句不錄)第二世三十七人北宗神秀禪師法嗣一十九人五臺山巨方禪師河中府中條山智封禪師兗州降魔藏禪師壽州道樹禪師準南都梁山全植禪師(已上五人見

【現代漢語翻譯】 添注法嗣共成四世，也即慧忠禪師門下兩世旁出三十六人（除天臺云居智及潤州棲霞源二人外，其餘皆慧忠禪師門下）。 天臺山佛窟巖惟則禪師，天臺山云居智禪師（惟則禪師門下，以上二人見錄）。 牛頭山道性禪師，江寧智燈禪師，解縣懷信禪師，鶴林全禪師，北山懷古禪師，明州觀宗禪師，牛頭山大智禪師，白馬善道禪師，牛頭山智真禪師，牛頭山譚颙（yóng）禪師，牛頭山云韜（tāo）禪師，牛頭山凝禪師，牛頭山法梁禪師，江寧行應禪師，牛頭山惠良禪師，興善道融禪師，蔣山照明禪師，牛頭山法燈禪師，牛頭山定空禪師，牛頭山慧涉禪師，幽棲道遇禪師，牛頭山凝空禪師，蔣山道初禪師，幽棲藏禪師，牛頭山靈暉禪師，幽棲道穎禪師，牛頭山巨英禪師，釋山法常禪師，龍門凝寂禪師，莊嚴遠禪師，襄州道堅禪師，尼明悟居士，殷凈己，潤州棲霞寺清源禪師（慧涉門下，以上三十四人無機緣語句，不錄）。 第三十二祖弘忍（Hóngrěn）大師五世旁出一百七人，第一世一十三人：北宗神秀（Shénxiù）禪師，嵩岳慧安（Huì'ān）國師，袁州蒙山道明（Dàomíng）禪師（以上三人見錄）。 楊州奉法寺曇光（Tánguāng）禪師，隋州禪慥（Zàozào）禪師，金州法持（Fǎchí）禪師，資州智侁（Zhìshēn）禪師，舒州法照（Fǎzhào）禪師，越州義方（Yìfāng）禪師，枝江道俊（Dàojùn）禪師，常州玄賾（Xuánzé）禪師，越州僧達（Sēngdá）禪師，白松山劉主簿（Liúzhǔbù）（以上一十人無機緣語句，不錄）。 第二世三十七人：北宗神秀禪師法嗣一十九人，五臺山巨方（Jùfāng）禪師，河中府中條山智封（Zhìfēng）禪師，兗州降魔藏（Xiángmócáng）禪師，壽州道樹（Dàoshù）禪師，準南都梁山全植（Quánzhí）禪師（以上五人見

【English Translation】 The annotated Dharma heirs together formed four generations, meaning that under Zen Master Huizhong (Huìzhōng) there were thirty-six people in two generations of collateral lines (excluding Zhi of Tiantai Yunju (Tiantai Yunju Zhì) and Yuan of Runzhou Qixia (Rùnzhōu Qīxiá Yuán), the rest were from Zen Master Huizhong). Zen Master Weize of Foku Rock, Tiantai Mountain (Tiantai Mountain Fókū Yán Wéizé), Zen Master Zhi of Yunju, Tiantai Mountain (Tiantai Mountain Yúnjū Zhì) (from Zen Master Weize, the above two are recorded). Zen Master Daoxing of Niutou Mountain (Niútóu Shān Dàoxìng), Zen Master Zhideng of Jiangning (Jiāngníng Zhìdēng), Zen Master Huaixin of Jiexian (Jiěxiàn Huáixìn), Zen Master Quan of Helin (Hèlín Quán), Zen Master Huaigu of Beishan (Běishān Huáigǔ), Zen Master Guanzong of Mingzhou (Míngzhōu Guānzōng), Zen Master Dazhi of Niutou Mountain (Niútóu Shān Dàzhì), Zen Master Shandao of Baima (Báimǎ Shàndào), Zen Master Zhizhen of Niutou Mountain (Niútóu Shān Zhìzhēn), Zen Master Tan Yong of Niutou Mountain (Niútóu Shān Tán Yǒng), Zen Master Yuntao of Niutou Mountain (Niútóu Shān Yúntāo), Zen Master Ning of Niutou Mountain (Niútóu Shān Níng), Zen Master Faliang of Niutou Mountain (Niútóu Shān Fǎliáng), Zen Master Xingying of Jiangning (Jiāngníng Xíngyīng), Zen Master Huiliang of Niutou Mountain (Niútóu Shān Huìliáng), Zen Master Daorong of Xingshan (Xīngshàn Dàoróng), Zen Master Zhaoming of Jiangshan (Jiǎngshān Zhàomíng), Zen Master Fadeng of Niutou Mountain (Niútóu Shān Fǎdēng), Zen Master Dingkong of Niutou Mountain (Niútóu Shān Dìngkōng), Zen Master Huishe of Niutou Mountain (Niútóu Shān Huìshè), Zen Master Daoyu of Youqi (Yōuqī Dàoyù), Zen Master Ningkong of Niutou Mountain (Niútóu Shān Níngkōng), Zen Master Daochu of Jiangshan (Jiǎngshān Dàochū), Zen Master Zang of Youqi (Yōuqī Zàng), Zen Master Linghui of Niutou Mountain (Niútóu Shān Línghuī), Zen Master Daoying of Youqi (Yōuqī Dàoyǐng), Zen Master Juying of Niutou Mountain (Niútóu Shān Jùyīng), Zen Master Fachang of Shishan (Shìshān Fǎcháng), Zen Master Ningji of Longmen (Lóngmén Níngjì), Zen Master Yuan of Zhuangyan (Zhuāngyán Yuǎn), Zen Master Daojian of Xiangzhou (Xiāngzhōu Dàojiān), Layman Mingwu (Míngwù), Yin Jingji (Yīn Jìngjǐ), Zen Master Qingyuan of Runzhou Qixia Temple (Rùnzhōu Qīxiá Sì Qīngyuán) (from Huishe, the above thirty-four people have no statements of opportunity and are not recorded). The thirty-second ancestor, Great Master Hongren (Hóngrěn), had one hundred and seven people in five generations of collateral lines. The first generation had thirteen people: Zen Master Shenxiu of the Northern School (Běizōng Shénxiù), National Teacher Huian of Songyue (Sōngyuè Huì'ān), Zen Master Daoming of Mengshan, Yuanzhou (Yuánzhōu Mēngshān Dàomíng) (the above three are recorded). Zen Master Tanguang of Fengfa Temple, Yangzhou (Yángzhōu Fèngfǎ Sì Tánguāng), Zen Master Zenzao of Suizhou (Suízhōu Zàozào), Zen Master Fachi of Jinzhou (Jīnzhōu Fǎchí), Zen Master Zhishen of Zizhou (Zīzhōu Zhìshēn), Zen Master Fazhao of Shuzhou (Shūzhōu Fǎzhào), Zen Master Yifang of Yuezhou (Yuèzhōu Yìfāng), Zen Master Daojun of Zhijiang (Zhījiāng Dàojùn), Zen Master Xuanze of Changzhou (Chángzhōu Xuánzé), Zen Master Sengda of Yuezhou (Yuèzhōu Sēngdá), Liu Zhubu of Baisong Mountain (Báisōng Shān Liú Zhǔbù) (the above ten people have no statements of opportunity and are not recorded). The second generation had thirty-seven people: Dharma heirs of Zen Master Shenxiu of the Northern School, nineteen people, Zen Master Jufang of Wutai Mountain (Wǔtái Shān Jùfāng), Zen Master Zhifeng of Zhongtiao Mountain, Hezhong Prefecture (Hézhōng Fǔ Zhōngtiáo Shān Zhìfēng), Zen Master Xiangmocang of Yanzhou (Yǎnzhōu Xiángmócáng), Zen Master Daoshu of Shouzhou (Shòuzhōu Dàoshù), Zen Master Quanzhi of Duliang Mountain, Huainan (Huáinán Dūliáng Shān Quánzhí) (the above five are

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錄)荊州辭朗禪師嵩山普寂禪師大佛山香育禪師西京義福禪師忽雷澄禪師東京日禪師太原遍凈禪師南嶽元觀禪師汝南杜禪師嵩山敬禪師京兆小福禪師晉州霍山觀禪師潤州茅山崇圭禪師安陸懷空禪師(已上一十四人無機緣語句不錄)前嵩岳慧安國師等法嗣一十八人洛京福先寺仁儉禪師(慧安國師出六人)嵩岳破灶墮和尚嵩岳元圭禪師(已上三人見錄)常山坦然禪師鄴都圓寂禪師西京道亮禪師楊州大總管李孝逸(道亮禪師旁出五人)工部尚書張錫國子祭酒崔融秘書監賀知章睦州刺史康詵正壽禪師(隋州神慥禪師出)洪州崇寂禪師(蒙山道明禪師出三人)江西瑰禪師　撫州神貞禪師資州處寂禪師(資州智詵禪師出)義興神斐禪師(玄賾禪師出二人)湖州暢禪師(已上一十五人無機緣語句不錄)第三世四十九人前荊州辭朗禪師法嗣三人紫金玄宗禪師明州大梅山車禪師磚界慎徽禪師(已上三人無機緣語句不錄)前嵩山普寂禪師等法嗣四十六人終南山惟政禪師(普寂禪師出二十四人一人見錄)廣福慧空禪師常越禪師襄州夾石山思禪師明瓚禪師敬愛寺真禪師兗州守賢禪師定州石藏禪師南嶽澄心禪師南嶽日照禪師洛京同德寺干禪師蘇州真亮禪師瓦棺寺璇禪師弋陽法融禪師廣陵演禪師陜州慧空禪師洛京真亮禪師澤州亙月禪師亳州曇真禪師

【現代漢語翻譯】 現代漢語譯本： （略）荊州辭朗禪師、嵩山普寂禪師、大佛山香育禪師、西京義福禪師、忽雷澄禪師、東京日禪師、太原遍凈禪師、南嶽元觀禪師、汝南杜禪師、嵩山敬禪師、京兆小福禪師、晉州霍山觀禪師、潤州茅山崇圭禪師、安陸懷空禪師（以上一十四人沒有機緣語句，不予收錄）。 前嵩岳慧安國師等法嗣一十八人：洛京福先寺仁儉禪師（慧安國師門下六人）、嵩岳破灶墮和尚、嵩岳元圭禪師（以上三人見收錄）。 常山坦然禪師、鄴都圓寂禪師、西京道亮禪師、楊州大總管李孝逸（道亮禪師旁出五人）：工部尚書張錫、國子祭酒崔融、秘書監賀知章、睦州刺史康詵、正壽禪師（隋州神慥禪師門下）。 洪州崇寂禪師（蒙山道明禪師門下三人）：江西瑰禪師、撫州神貞禪師、資州處寂禪師（資州智詵禪師門下）。 義興神斐禪師（玄賾禪師門下二人）：湖州暢禪師（以上一十五人沒有機緣語句，不予收錄）。 第三世四十九人：前荊州辭朗禪師法嗣三人：紫金玄宗禪師、明州大梅山車禪師、磚界慎徽禪師（以上三人沒有機緣語句，不予收錄）。 前嵩山普寂禪師等法嗣四十六人：終南山惟政禪師（普寂禪師門下二十四人，一人見收錄）、廣福慧空禪師、常越禪師、襄州夾石山思禪師、明瓚禪師、敬愛寺真禪師、兗州守賢禪師、定州石藏禪師、南嶽澄心禪師、南嶽日照禪師、洛京同德寺干禪師、蘇州真亮禪師、瓦棺寺璇禪師、弋陽法融禪師、廣陵演禪師、陜州慧空禪師、洛京真亮禪師、澤州亙月禪師、亳州曇真禪師。

【English Translation】 English version: (Omitted) Chan Master Ci Lang of Jingzhou, Chan Master Pu Ji of Songshan, Chan Master Xiang Yu of Dafoshan, Chan Master Yi Fu of Xijing, Chan Master Hu Lei Cheng, Chan Master Ri of Dongjing, Chan Master Bian Jing of Taiyuan, Chan Master Yuan Guan of Nanyue, Chan Master Du of Runan, Chan Master Jing of Songshan, Chan Master Xiao Fu of Jingzhao, Chan Master Guan of Huoshan in Jinzhou, Chan Master Chong Gui of Maoshan in Runzhou, Chan Master Huai Kong of Anlu (The above fourteen people have no recorded statements of spiritual opportunity and are not included). Eighteen Dharma heirs of the former National Teacher Hui An of Songyue, including: Chan Master Ren Jian of Fuxian Temple in Luojing (six disciples of National Teacher Hui An), Monk Pozaoduo of Songyue, Chan Master Yuan Gui of Songyue (the above three are included). Chan Master Tan Ran of Changshan, Chan Master Yuan Ji of Yedu, Chan Master Dao Liang of Xijing, Li Xiaoyi, Grand General of Yangzhou (five disciples from Chan Master Dao Liang): Zhang Xi, Minister of Works; Cui Rong, Director of the Imperial Academy; He Zhizhang, Secretary of the Imperial Secretariat; Kang Shen, Prefect of Muzhou; Chan Master Zhengshou (from Chan Master Shen Zao of Suizhou). Chan Master Chong Ji of Hongzhou (three disciples from Chan Master Dao Ming of Mengshan): Chan Master Gui of Jiangxi, Chan Master Shen Zhen of Fuzhou, Chan Master Chu Ji of Zizhou (from Chan Master Zhi Shen of Zizhou). Chan Master Shen Fei of Yixing (two disciples from Chan Master Xuan Ze): Chan Master Chang of Huzhou (The above fifteen people have no recorded statements of spiritual opportunity and are not included). Third generation, forty-nine people: Three Dharma heirs of the former Chan Master Ci Lang of Jingzhou: Chan Master Xuan Zong of Zijin, Chan Master Che of Damei Mountain in Mingzhou, Chan Master Shen Hui of Zhuanjie (The above three people have no recorded statements of spiritual opportunity and are not included). Forty-six Dharma heirs of the former Chan Master Pu Ji of Songshan, including: Chan Master Wei Zheng of Zhongnan Mountain (twenty-four disciples of Chan Master Pu Ji, one is included), Chan Master Hui Kong of Guangfu, Chan Master Chang Yue, Chan Master Si of Jiashishan in Xiangzhou, Chan Master Ming Zan, Chan Master Zhen of Jing'ai Temple, Chan Master Shou Xian of Yanzhou, Chan Master Shi Zang of Dingzhou, Chan Master Cheng Xin of Nanyue, Chan Master Ri Zhao of Nanyue, Chan Master Gan of Tongde Temple in Luojing, Chan Master Zhen Liang of Suzhou, Chan Master Xuan of Waguan Temple, Chan Master Fa Rong of Yiyang, Chan Master Yan of Guangling, Chan Master Hui Kong of Shanzhou, Chan Master Zhen Liang of Luojing, Chan Master Gen Yue of Zezhou, Chan Master Tan Zhen of Bozhou.

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都梁山崇演禪師京兆章敬寺澄禪師嵩陽寺一行禪師京兆山北寺融禪師曹州定陶丁居士大雄猛禪師(西京義福禪師出八人)西京大震動禪師神斐禪師西京大悲光禪師西京大隱禪師定境禪師道播禪師玄證禪師西京寂滿禪師(降魔藏禪師出三人)西京定莊禪師南嶽慧隱禪師神照禪師(南嶽元觀禪師出)京兆藍田深寂禪師(小福禪師出三人)太白山日沒云禪師東白山法超禪師峴山幽禪師(霍山觀禪師出)益州無相禪師(資州處寂禪師出四人)益州長松山馬禪師超禪師　梓州曉了禪師西京智游禪師(義興斐禪師出二人)東都智深禪師(已上四十五人無機緣語句不錄)第四世七人前興善惟政禪師法嗣二人衡州定心禪師敬愛寺志真禪師(已上二人無機緣語句不錄)前益州無相禪師等法嗣五人益州保唐寺無住禪師(無相禪師出四人一人見錄)荊州明月山融禪師漢州雲頂山王頭陀益州凈眾寺神會禪師武誡禪師(磚界慎徽禪師出已上四人無機緣語句不錄)第五世一人前敬愛寺志真禪師法嗣一人嵩山照禪師(一人無機緣語句不錄)第三十一祖道信大師法嗣共一百八十三人內七十六人旁出金陵牛頭山六世祖宗見錄第一世法融禪師第二世智巖禪師第三世慧方禪師第四世法持禪師第五世智威禪師第六世慧忠禪師前六世祖宗法嗣共八十人法融禪師下三

【現代漢語翻譯】 現代漢語譯本：都梁山崇演禪師、京兆章敬寺澄禪師、嵩陽寺一行禪師、京兆山北寺融禪師、曹州定陶丁居士、大雄猛禪師（西京義福禪師門下出八人）。西京大震動禪師、神斐禪師、西京大悲光禪師、西京大隱禪師、定境禪師、道播禪師、玄證禪師、西京寂滿禪師（降魔藏禪師門下出三人）。西京定莊禪師、南嶽慧隱禪師、神照禪師（南嶽元觀禪師門下出）。京兆藍田深寂禪師（小福禪師門下出三人）。太白山日沒云禪師、東白山法超禪師、峴山幽禪師（霍山觀禪師門下出）。益州無相禪師（資州處寂禪師門下出四人）。益州長松山馬禪師、超禪師，梓州曉了禪師、西京智游禪師（義興斐禪師門下出二人）。東都智深禪師（以上四十五人，因無機緣語句，故不予收錄）。 第四世七人：前興善惟政禪師的法嗣二人：衡州定心禪師、敬愛寺志真禪師（以上二人，因無機緣語句，故不予收錄）。前益州無相禪師等法嗣五人：益州保唐寺無住禪師（無相禪師門下出四人，一人已收錄）。荊州明月山融禪師、漢州雲頂山王頭陀、益州凈眾寺神會禪師、武誡禪師（磚界慎徽禪師門下出，以上四人，因無機緣語句，故不予收錄）。 第五世一人：前敬愛寺志真禪師的法嗣一人：嵩山照禪師（一人無機緣語句，故不予收錄）。 第三十一祖道信大師的法嗣共一百八十三人，其中七十六人旁出金陵牛頭山，六世祖宗見錄：第一世法融禪師、第二世智巖禪師、第三世慧方禪師、第四世法持禪師、第五世智威禪師、第六世慧忠禪師。前六世祖宗法嗣共八十人，法融禪師下三。

【English Translation】 English version: Duliang Mountain Chongyan Chan Master, Jingzhao Zhangjing Temple Cheng Chan Master, Songyang Temple Yixing Chan Master, Jingzhao Shanbei Temple Rong Chan Master, Caozhou Dingtao Layman Ding, Daxiong Meng Chan Master (Eight disciples came from Xijing Yifu Chan Master). Xijing Great Tremor Chan Master, Shenfei Chan Master, Xijing Great Compassion Light Chan Master, Xijing Great Hidden Chan Master, Dingjing Chan Master, Daobo Chan Master, Xuanzheng Chan Master, Xijing Jiman Chan Master (Three disciples came from Subduing Mara's Store Chan Master). Xijing Dingzhuang Chan Master, Nanyue Huiyin Chan Master, Shenzhao Chan Master (Came from Nanyue Yuanguan Chan Master). Jingzhao Lantian Shenji Chan Master (Three disciples came from Xiaofu Chan Master). Taibai Mountain Sunset Cloud Chan Master, Dongbai Mountain Fachao Chan Master, Xian Mountain You Chan Master (Came from Huo Mountain Guan Chan Master). Yizhou Wuxiang Chan Master (Four disciples came from Zizhou Chuji Chan Master). Yizhou Changsong Mountain Ma Chan Master, Chao Chan Master, Zizhou Xiaoliao Chan Master, Xijing Zhiyou Chan Master (Two disciples came from Yixing Fei Chan Master). Dongdu Zhishen Chan Master (The above forty-five people are not recorded due to lack of opportune sayings). Fourth Generation Seven People: Two Dharma heirs of Former Xingshan Weizheng Chan Master: Hengzhou Dingxin Chan Master, Jing'ai Temple Zhizhen Chan Master (The above two are not recorded due to lack of opportune sayings). Five Dharma heirs of Former Yizhou Wuxiang Chan Master, etc.: Yizhou Baotang Temple Wuzhu Chan Master (Four disciples came from Wuxiang Chan Master, one is recorded). Jingzhou Mingyue Mountain Rong Chan Master, Hanzhou Yunding Mountain Wang Tuduo, Yizhou Jingzhong Temple Shenhui Chan Master, Wujie Chan Master (Came from Brick Realm Shenhui Chan Master, the above four are not recorded due to lack of opportune sayings). Fifth Generation One Person: One Dharma heir of Former Jing'ai Temple Zhizhen Chan Master: Songshan Zhao Chan Master (One person is not recorded due to lack of opportune sayings). The thirty-first ancestor, Great Master Daoxin, had a total of one hundred and eighty-three Dharma heirs, of which seventy-six came from the side branch of Jinling Niutou Mountain. The six generations of ancestors are recorded: First Generation Farong Chan Master, Second Generation Zhiyan Chan Master, Third Generation Huifang Chan Master, Fourth Generation Fachi Chan Master, Fifth Generation Zhiwei Chan Master, Sixth Generation Huizhong Chan Master. The former six generations of ancestral Dharma heirs totaled eighty people, three under Farong Chan Master.

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世旁出一十二人(一人見錄)金陵鐘山曇璀禪師荊州大素禪師幽棲月空禪師白馬道演禪師新安定莊禪師彭城智瑳禪師廣州道樹禪師湖州智爽禪師新州杜默禪師上元智誠禪師智誠復出一人定真禪師定真復出一人如度禪師(已上一十一人無機緣語句不錄)智巖禪師下旁出東都鏡潭禪師襄州志長禪師湖州義真禪師益州端伏禪師龍光龜仁禪師襄陽辯才禪師漢南法俊禪師西川敏古禪師(已上八人無機緣語句不錄)法持禪師下旁出牛頭山玄素禪師天柱弘仁禪師(已上二人無機緣語句不錄)智威禪師下三世旁出一十二人(六人見錄)宣州安國寺玄挺大師潤州鶴林寺玄素禪師舒州天柱山崇慧禪師杭州徑山道欽禪師杭州鳥窠道林禪師杭州招賢寺會通禪師玄素復出二人一金華曇益禪師二吳門圓鏡禪師道欽復出三人一木渚山悟禪師二青陽廣敷禪師三杭州中子山崇慧禪師道林復出一人靈巖寶觀禪師(已上六人無機緣語句不錄)慧忠禪師下兩世旁出三十六人(二人見錄)夭臺山佛窟巖惟則禪師(旁出天臺云居)天臺山云居智禪師牛頭山道性禪師江寧智燈禪師解縣懷信禪師鶴林全禪師北山懷古禪師明州觀宗禪師牛頭山大智禪師白馬善道禪師牛頭山智真禪師牛頭山譚颙禪師牛頭山云韜禪師牛頭山凝禪師牛頭山法梁禪師江寧行應禪師牛頭山惠良禪師興善

【現代漢語翻譯】 現代漢語譯本： 世系旁支出現了十二人（一人被記錄）：金陵鐘山曇璀禪師，荊州大素禪師，幽棲月空禪師，白馬道演禪師，新安定莊禪師，彭城智瑳禪師，廣州道樹禪師，湖州智爽禪師，新州杜默禪師，上元智誠禪師，智誠又傳出一人定真禪師，定真又傳出一人如度禪師（以上十一人沒有機緣語句，不予記錄）。智巖禪師下旁支出現了東都鏡潭禪師，襄州志長禪師，湖州義真禪師，益州端伏禪師，龍光龜仁禪師，襄陽辯才禪師，漢南法俊禪師，西川敏古禪師（以上八人沒有機緣語句，不予記錄）。法持禪師下旁支出現了牛頭山玄素禪師，天柱弘仁禪師（以上二人沒有機緣語句，不予記錄）。智威禪師下三世旁支出現了十二人（六人被記錄）：宣州安國寺玄挺大師，潤州鶴林寺玄素禪師，舒州天柱山崇慧禪師，杭州徑山道欽禪師，杭州鳥窠道林禪師，杭州招賢寺會通禪師，玄素又傳出二人：一、金華曇益禪師，二、吳門圓鏡禪師。道欽又傳出三人：一、木渚山悟禪師，二、青陽廣敷禪師，三、杭州中子山崇慧禪師。道林又傳出一人：靈巖寶觀禪師（以上六人沒有機緣語句，不予記錄）。慧忠禪師下兩世旁支出現了三十六人（二人被記錄）：夭臺山佛窟巖惟則禪師（旁出天臺云居），天臺山云居智禪師，牛頭山道性禪師，江寧智燈禪師，解縣懷信禪師，鶴林全禪師，北山懷古禪師，明州觀宗禪師，牛頭山大智禪師，白馬善道禪師，牛頭山智真禪師，牛頭山譚颙禪師，牛頭山云韜禪師，牛頭山凝禪師，牛頭山法梁禪師，江寧行應禪師，牛頭山惠良禪師，興善 English version: A collateral line produced twelve individuals (one recorded): Jinling Zhongshan Tan Cui (曇璀) Chan Master, Jingzhou Da Su (大素) Chan Master, Youqi Yue Kong (月空) Chan Master, Baima Dao Yan (道演) Chan Master, Xin'an Dingzhuang (定莊) Chan Master, Pengcheng Zhi Cuo (智瑳) Chan Master, Guangzhou Dao Shu (道樹) Chan Master, Huzhou Zhi Shuang (智爽) Chan Master, Xinzhou Du Mo (杜默) Chan Master, Shangyuan Zhi Cheng (智誠) Chan Master. Zhi Cheng (智誠) produced another: Dingzhen (定真) Chan Master. Dingzhen (定真) produced another: Ru Du (如度) Chan Master (The above eleven individuals have no recorded statements of opportunity, thus not recorded). From Zhiyan (智巖) Chan Master, a collateral line produced Dongdu Jingtan (鏡潭) Chan Master, Xiangzhou Zhi Zhang (志長) Chan Master, Huzhou Yi Zhen (義真) Chan Master, Yizhou Duan Fu (端伏) Chan Master, Longguang Gui Ren (龜仁) Chan Master, Xiangyang Bian Cai (辯才) Chan Master, Hannan Fa Jun (法俊) Chan Master, Xichuan Min Gu (敏古) Chan Master (The above eight individuals have no recorded statements of opportunity, thus not recorded). From Fachi (法持) Chan Master, a collateral line produced Niutoushan Xuan Su (玄素) Chan Master, Tianzhu Hong Ren (弘仁) Chan Master (The above two individuals have no recorded statements of opportunity, thus not recorded). From Zhiwei (智威) Chan Master, a collateral line of three generations produced twelve individuals (six recorded): Xuan Ting (玄挺) Great Master of An'guo Temple in Xuanzhou, Xuan Su (玄素) Chan Master of Helin Temple in Runzhou, Chong Hui (崇慧) Chan Master of Tianzhu Mountain in Shuzhou, Hangzhou Jingshan Dao Qin (道欽) Chan Master, Hangzhou Niaoke Daolin (道林) Chan Master, Hangzhou Zhaoxian Temple Huitong (會通) Chan Master. Xuan Su (玄素) produced two others: 1. Jinhua Tan Yi (曇益) Chan Master, 2. Wumen Yuan Jing (圓鏡) Chan Master. Dao Qin (道欽) produced three others: 1. Muzhushan Wu (悟) Chan Master, 2. Qingyang Guang Fu (廣敷) Chan Master, 3. Hangzhou Zhongzishan Chong Hui (崇慧) Chan Master. Dao Lin (道林) produced another: Lingyan Bao Guan (寶觀) Chan Master (The above six individuals have no recorded statements of opportunity, thus not recorded). From Huizhong (慧忠) Chan Master, a collateral line of two generations produced thirty-six individuals (two recorded): Yantai Mountain Foku Rock Wei Ze (惟則) Chan Master (collateral line of Tiantai Yunju), Tiantai Mountain Yunju Zhi (智) Chan Master, Niutoushan Dao Xing (道性) Chan Master, Jiangning Zhi Deng (智燈) Chan Master, Jiexian Huai Xin (懷信) Chan Master, Helin Quan (全) Chan Master, Beishan Huai Gu (懷古) Chan Master, Mingzhou Guanzong (觀宗) Chan Master, Niutoushan Da Zhi (大智) Chan Master, Baima Shan Dao (善道) Chan Master, Niutoushan Zhi Zhen (智真) Chan Master, Niutoushan Tan Yong (譚颙) Chan Master, Niutoushan Yun Tao (云韜) Chan Master, Niutoushan Ning (凝) Chan Master, Niutoushan Fa Liang (法梁) Chan Master, Jiangning Xing Ying (行應) Chan Master, Niutoushan Hui Liang (惠良) Chan Master, Xingshan

【English Translation】 English version: A collateral line produced twelve individuals (one recorded): Jinling Zhongshan Tan Cui (曇璀) Chan Master, Jingzhou Da Su (大素) Chan Master, Youqi Yue Kong (月空) Chan Master, Baima Dao Yan (道演) Chan Master, Xin'an Dingzhuang (定莊) Chan Master, Pengcheng Zhi Cuo (智瑳) Chan Master, Guangzhou Dao Shu (道樹) Chan Master, Huzhou Zhi Shuang (智爽) Chan Master, Xinzhou Du Mo (杜默) Chan Master, Shangyuan Zhi Cheng (智誠) Chan Master. Zhi Cheng (智誠) produced another: Dingzhen (定真) Chan Master. Dingzhen (定真) produced another: Ru Du (如度) Chan Master (The above eleven individuals have no recorded statements of opportunity, thus not recorded). From Zhiyan (智巖) Chan Master, a collateral line produced Dongdu Jingtan (鏡潭) Chan Master, Xiangzhou Zhi Zhang (志長) Chan Master, Huzhou Yi Zhen (義真) Chan Master, Yizhou Duan Fu (端伏) Chan Master, Longguang Gui Ren (龜仁) Chan Master, Xiangyang Bian Cai (辯才) Chan Master, Hannan Fa Jun (法俊) Chan Master, Xichuan Min Gu (敏古) Chan Master (The above eight individuals have no recorded statements of opportunity, thus not recorded). From Fachi (法持) Chan Master, a collateral line produced Niutoushan Xuan Su (玄素) Chan Master, Tianzhu Hong Ren (弘仁) Chan Master (The above two individuals have no recorded statements of opportunity, thus not recorded). From Zhiwei (智威) Chan Master, a collateral line of three generations produced twelve individuals (six recorded): Xuan Ting (玄挺) Great Master of An'guo Temple in Xuanzhou, Xuan Su (玄素) Chan Master of Helin Temple in Runzhou, Chong Hui (崇慧) Chan Master of Tianzhu Mountain in Shuzhou, Hangzhou Jingshan Dao Qin (道欽) Chan Master, Hangzhou Niaoke Daolin (道林) Chan Master, Hangzhou Zhaoxian Temple Huitong (會通) Chan Master. Xuan Su (玄素) produced two others: 1. Jinhua Tan Yi (曇益) Chan Master, 2. Wumen Yuan Jing (圓鏡) Chan Master. Dao Qin (道欽) produced three others: 1. Muzhushan Wu (悟) Chan Master, 2. Qingyang Guang Fu (廣敷) Chan Master, 3. Hangzhou Zhongzishan Chong Hui (崇慧) Chan Master. Dao Lin (道林) produced another: Lingyan Bao Guan (寶觀) Chan Master (The above six individuals have no recorded statements of opportunity, thus not recorded). From Huizhong (慧忠) Chan Master, a collateral line of two generations produced thirty-six individuals (two recorded): Yantai Mountain Foku Rock Wei Ze (惟則) Chan Master (collateral line of Tiantai Yunju), Tiantai Mountain Yunju Zhi (智) Chan Master, Niutoushan Dao Xing (道性) Chan Master, Jiangning Zhi Deng (智燈) Chan Master, Jiexian Huai Xin (懷信) Chan Master, Helin Quan (全) Chan Master, Beishan Huai Gu (懷古) Chan Master, Mingzhou Guanzong (觀宗) Chan Master, Niutoushan Da Zhi (大智) Chan Master, Baima Shan Dao (善道) Chan Master, Niutoushan Zhi Zhen (智真) Chan Master, Niutoushan Tan Yong (譚颙) Chan Master, Niutoushan Yun Tao (云韜) Chan Master, Niutoushan Ning (凝) Chan Master, Niutoushan Fa Liang (法梁) Chan Master, Jiangning Xing Ying (行應) Chan Master, Niutoushan Hui Liang (惠良) Chan Master, Xingshan

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道融禪師蔣山照明禪師牛頭山法燈禪師牛頭山定空禪師牛頭山慧涉禪師幽棲道遇禪師牛頭山凝空禪師蔣山道初禪師幽棲藏禪師牛頭山靈暉禪師幽棲道穎禪師牛頭山巨英禪師釋山法常禪師龍門凝寂禪師莊嚴遠禪師襄州道堅禪師尼明悟居士殷凈已前慧涉復出一人潤州棲霞寺清源禪師(已上三十四人無機緣語句不錄)第三十二祖弘忍大師五世旁出一百七人第一世一十三人(三人見錄)北宗神秀禪師嵩岳慧安國師袁州蒙山道明禪師揚州奉法寺曇光禪師隨州禪慥禪師金州法持禪師資州智侁禪師舒州法照禪師越州義方禪師枝江道俊禪師常州玄賾禪師越州僧達禪師白松山劉主簿(已上一十人無機緣語句不錄)第二世三十七人北宗神秀禪師法嗣一十九人(五人見錄)五臺山巨方禪師河中府中條山智封禪師兗州降魔藏禪師壽州道樹禪師淮南都梁山全植禪師荊州辭朗禪師嵩山普寂禪師大佛山香育禪師西京義福禪師忽雷澄禪師東京日禪師大原遍凈禪師南嶽元觀禪師汝南杜禪師嵩山敬禪師京兆小福禪師晉州霍山觀禪師潤州茅山崇圭禪師安陸懷空禪師(已上一十四人無機緣語句不錄)前嵩岳慧安國師法嗣一十八人(三人見錄)洛京福先寺仁儉禪師嵩岳破灶墮和尚嵩岳元圭禪師常山坦然禪師鄴都圓寂禪師西京道亮禪師道亮復出五人一揚州大總管李孝

【現代漢語翻譯】 道融禪師（Daorong Chanshi）：道融禪師 蔣山照明禪師（Jiangshan Zhaoming Chanshi）：蔣山照明禪師 牛頭山法燈禪師（Niutoushan Fadeng Chanshi）：牛頭山法燈禪師 牛頭山定空禪師（Niutoushan Dingkong Chanshi）：牛頭山定空禪師 牛頭山慧涉禪師（Niutoushan Huishe Chanshi）：牛頭山慧涉禪師 幽棲道遇禪師（Youqi Daoyu Chanshi）：幽棲道遇禪師 牛頭山凝空禪師（Niutoushan Ningkong Chanshi）：牛頭山凝空禪師 蔣山道初禪師（Jiangshan Daochu Chanshi）：蔣山道初禪師 幽棲藏禪師（Youqi Zang Chanshi）：幽棲藏禪師 牛頭山靈暉禪師（Niutoushan Linghui Chanshi）：牛頭山靈暉禪師 幽棲道穎禪師（Youqi Daoying Chanshi）：幽棲道穎禪師 牛頭山巨英禪師（Niutoushan Juying Chanshi）：牛頭山巨英禪師 釋山法常禪師（Shishan Fachang Chanshi）：釋山法常禪師 龍門凝寂禪師（Longmen Ningji Chanshi）：龍門凝寂禪師 莊嚴遠禪師（Zhuangyan Yuan Chanshi）：莊嚴遠禪師 襄州道堅禪師（Xiangzhou Daojian Chanshi）：襄州道堅禪師 尼明悟居士（Ni Mingwu Jushi）：尼明悟居士 殷凈（Yin Jing）：殷凈 已前慧涉復出一人潤州棲霞寺清源禪師（Yiqian Huishe Fuchu Yiren Runzhou Qixiasi Qingyuan Chanshi）：之前慧涉禪師之後又出了一位，是潤州棲霞寺的清源禪師 （已上三十四人無機緣語句不錄）：以上三十四位禪師沒有相關的機緣語句記錄。 第三十二祖弘忍大師（Disanshierzu Hongren Dashi）：第三十二代祖師弘忍大師 五世旁出一百七人：五代旁出一百零七人 第一世一十三人（三人見錄）：第一代有十三人（其中三人的記錄可見） 北宗神秀禪師（Beizong Shenxiu Chanshi）：北宗神秀禪師 嵩岳慧安國師（Songyue Huian Guoshi）：嵩岳慧安國師 袁州蒙山道明禪師（Yuanzhou Mengshan Daoming Chanshi）：袁州蒙山道明禪師 揚州奉法寺曇光禪師（Yangzhou Fengfasi Tanguang Chanshi）：揚州奉法寺曇光禪師 隨州禪慥禪師（Suizhou Chanzao Chanshi）：隨州禪慥禪師 金州法持禪師（Jinzhou Fachiz Chanshi）：金州法持禪師 資州智侁禪師（Zizhou Zhishen Chanshi）：資州智侁禪師 舒州法照禪師（Shuzhou Fazhao Chanshi）：舒州法照禪師 越州義方禪師（Yuezhou Yifang Chanshi）：越州義方禪師 枝江道俊禪師（Zhijiang Daojun Chanshi）：枝江道俊禪師 常州玄賾禪師（Changzhou Xuanze Chanshi）：常州玄賾禪師 越州僧達禪師（Yuezhou Sengda Chanshi）：越州僧達禪師 白松山劉主簿（Baisongshan Liu Zhubu）：白松山劉主簿 （已上一十人無機緣語句不錄）：以上十人沒有相關的機緣語句記錄。 第二世三十七人：第二代有三十七人 北宗神秀禪師法嗣一十九人（五人見錄）：北宗神秀禪師的法嗣有十九人（其中五人的記錄可見） 五臺山巨方禪師（Wutaishan Jufang Chanshi）：五臺山巨方禪師 河中府中條山智封禪師（Hezhong Fuzhongtiaoshan Zhifeng Chanshi）：河中府中條山智封禪師 兗州降魔藏禪師（Yanzhou Xiangmozang Chanshi）：兗州降魔藏禪師 壽州道樹禪師（Shouzhou Daoshu Chanshi）：壽州道樹禪師 淮南都梁山全植禪師（Huainan Duliangshan Quanzhi Chanshi）：淮南都梁山全植禪師 荊州辭朗禪師（Jingzhou Cilang Chanshi）：荊州辭朗禪師 嵩山普寂禪師（Songshan Puji Chanshi）：嵩山普寂禪師 大佛山香育禪師（Dafo Shan Xiangyu Chanshi）：大佛山香育禪師 西京義福禪師（Xijing Yifu Chanshi）：西京義福禪師 忽雷澄禪師（Hulei Cheng Chanshi）：忽雷澄禪師 東京日禪師（Dongjing Ri Chanshi）：東京日禪師 大原遍凈禪師（Taiyuan Bianjing Chanshi）：大原遍凈禪師 南嶽元觀禪師（Nanyue Yuanguan Chanshi）：南嶽元觀禪師 汝南杜禪師（Runan Du Chanshi）：汝南杜禪師 嵩山敬禪師（Songshan Jing Chanshi）：嵩山敬禪師 京兆小福禪師（Jingzhao Xiaofu Chanshi）：京兆小福禪師 晉州霍山觀禪師（Jinzhou Huoshan Guan Chanshi）：晉州霍山觀禪師 潤州茅山崇圭禪師（Runzhou Maoshan Chonggui Chanshi）：潤州茅山崇圭禪師 安陸懷空禪師（Anlu Huaikong Chanshi）：安陸懷空禪師 （已上一十四人無機緣語句不錄）：以上十四人沒有相關的機緣語句記錄。 前嵩岳慧安國師法嗣一十八人（三人見錄）：之前嵩岳慧安國師的法嗣有十八人（其中三人的記錄可見） 洛京福先寺仁儉禪師（Luojing Fuxiansi Renjian Chanshi）：洛京福先寺仁儉禪師 嵩岳破灶墮和尚（Songyue Pozuo Duo Heshang）：嵩岳破灶墮和尚 嵩岳元圭禪師（Songyue Yuangui Chanshi）：嵩岳元圭禪師 常山坦然禪師（Changshan Tanran Chanshi）：常山坦然禪師 鄴都圓寂禪師（Yedu Yuanji Chanshi）：鄴都圓寂禪師 西京道亮禪師（Xijing Daoliang Chanshi）：西京道亮禪師 道亮復出五人：道亮禪師之後又出了五人 一揚州大總管李孝：一位是揚州大總管李孝

【English Translation】 English version: Daorong Chanshi (道融禪師): Chan Master Daorong Jiangshan Zhaoming Chanshi (蔣山照明禪師): Chan Master Zhaoming of Jiangshan Niutoushan Fadeng Chanshi (牛頭山法燈禪師): Chan Master Fadeng of Niutou Mountain Niutoushan Dingkong Chanshi (牛頭山定空禪師): Chan Master Dingkong of Niutou Mountain Niutoushan Huishe Chanshi (牛頭山慧涉禪師): Chan Master Huishe of Niutou Mountain Youqi Daoyu Chanshi (幽棲道遇禪師): Chan Master Daoyu of Youqi Niutoushan Ningkong Chanshi (牛頭山凝空禪師): Chan Master Ningkong of Niutou Mountain Jiangshan Daochu Chanshi (蔣山道初禪師): Chan Master Daochu of Jiangshan Youqi Zang Chanshi (幽棲藏禪師): Chan Master Zang of Youqi Niutoushan Linghui Chanshi (牛頭山靈暉禪師): Chan Master Linghui of Niutou Mountain Youqi Daoying Chanshi (幽棲道穎禪師): Chan Master Daoying of Youqi Niutoushan Juying Chanshi (牛頭山巨英禪師): Chan Master Juying of Niutou Mountain Shishan Fachang Chanshi (釋山法常禪師): Chan Master Fachang of Shi Mountain Longmen Ningji Chanshi (龍門凝寂禪師): Chan Master Ningji of Dragon Gate Zhuangyan Yuan Chanshi (莊嚴遠禪師): Chan Master Yuan of Zhuangyan Xiangzhou Daojian Chanshi (襄州道堅禪師): Chan Master Daojian of Xiangzhou Ni Mingwu Jushi (尼明悟居士): Laywoman Mingwu Yin Jing (殷凈): Yin Jing Yiqian Huishe Fuchu Yiren Runzhou Qixiasi Qingyuan Chanshi (已前慧涉復出一人潤州棲霞寺清源禪師): After Huishe Chanshi, another one emerged, Chan Master Qingyuan of Qixia Temple in Runzhou (Yishang sanshisi ren wu jiyuan yuju bu lu) (已上三十四人無機緣語句不錄): The above thirty-four Chan masters have no recorded statements of opportune encounters. Disanshierzu Hongren Dashi (第三十二祖弘忍大師): The Thirty-second Patriarch, Great Master Hongren Wushi pangchu yibaiqi ren: One hundred and seven collateral descendants in five generations Diyishi shisan ren (san ren jian lu) (第一世一十三人（三人見錄）): The first generation had thirteen people (records of three are seen) Beizong Shenxiu Chanshi (北宗神秀禪師): Northern School Chan Master Shenxiu Songyue Huian Guoshi (嵩岳慧安國師): National Teacher Huian of Songyue Mountain Yuanzhou Mengshan Daoming Chanshi (袁州蒙山道明禪師): Chan Master Daoming of Mengshan in Yuanzhou Yangzhou Fengfasi Tanguang Chanshi (揚州奉法寺曇光禪師): Chan Master Tanguang of Fengfa Temple in Yangzhou Suizhou Chanzao Chanshi (隨州禪慥禪師): Chan Master Chanzao of Suizhou Jinzhou Fachiz Chanshi (金州法持禪師): Chan Master Fachiz of Jinzhou Zizhou Zhishen Chanshi (資州智侁禪師): Chan Master Zhishen of Zizhou Shuzhou Fazhao Chanshi (舒州法照禪師): Chan Master Fazhao of Shuzhou Yuezhou Yifang Chanshi (越州義方禪師): Chan Master Yifang of Yuezhou Zhijiang Daojun Chanshi (枝江道俊禪師): Chan Master Daojun of Zhijiang Changzhou Xuanze Chanshi (常州玄賾禪師): Chan Master Xuanze of Changzhou Yuezhou Sengda Chanshi (越州僧達禪師): Chan Master Sengda of Yuezhou Baisongshan Liu Zhubu (白松山劉主簿): Liu Zhubu of White Pine Mountain (Yishang shi ren wu jiyuan yuju bu lu) (已上一十人無機緣語句不錄): The above ten people have no recorded statements of opportune encounters. Diershi sanshiqi ren: The second generation had thirty-seven people Beizong Shenxiu Chanshi fashi yishijiu ren (wu ren jian lu) (北宗神秀禪師法嗣一十九人（五人見錄）): The Dharma heirs of Northern School Chan Master Shenxiu numbered nineteen (records of five are seen) Wutaishan Jufang Chanshi (五臺山巨方禪師): Chan Master Jufang of Wutai Mountain Hezhong Fuzhongtiaoshan Zhifeng Chanshi (河中府中條山智封禪師): Chan Master Zhifeng of Zhongtiao Mountain in Hezhong Prefecture Yanzhou Xiangmozang Chanshi (兗州降魔藏禪師): Chan Master Xiangmozang of Yanzhou Shouzhou Daoshu Chanshi (壽州道樹禪師): Chan Master Daoshu of Shouzhou Huainan Duliangshan Quanzhi Chanshi (淮南都梁山全植禪師): Chan Master Quanzhi of Duliang Mountain in Huainan Jingzhou Cilang Chanshi (荊州辭朗禪師): Chan Master Cilang of Jingzhou Songshan Puji Chanshi (嵩山普寂禪師): Chan Master Puji of Song Mountain Dafo Shan Xiangyu Chanshi (大佛山香育禪師): Chan Master Xiangyu of Dafo Mountain Xijing Yifu Chanshi (西京義福禪師): Chan Master Yifu of Xijing Hulei Cheng Chanshi (忽雷澄禪師): Chan Master Cheng of Hulei Dongjing Ri Chanshi (東京日禪師): Chan Master Ri of Dongjing Taiyuan Bianjing Chanshi (大原遍凈禪師): Chan Master Bianjing of Taiyuan Nanyue Yuanguan Chanshi (南嶽元觀禪師): Chan Master Yuanguan of Nanyue Runan Du Chanshi (汝南杜禪師): Chan Master Du of Runan Songshan Jing Chanshi (嵩山敬禪師): Chan Master Jing of Song Mountain Jingzhao Xiaofu Chanshi (京兆小福禪師): Chan Master Xiaofu of Jingzhao Jinzhou Huoshan Guan Chanshi (晉州霍山觀禪師): Chan Master Guan of Huoshan in Jinzhou Runzhou Maoshan Chonggui Chanshi (潤州茅山崇圭禪師): Chan Master Chonggui of Maoshan in Runzhou Anlu Huaikong Chanshi (安陸懷空禪師): Chan Master Huaikong of Anlu (Yishang shisi ren wu jiyuan yuju bu lu) (已上一十四人無機緣語句不錄): The above fourteen people have no recorded statements of opportune encounters. Qian Songyue Huian Guoshi fashi yishiba ren (san ren jian lu) (前嵩岳慧安國師法嗣一十八人（三人見錄）): Previously, the Dharma heirs of National Teacher Huian of Songyue Mountain numbered eighteen (records of three are seen) Luojing Fuxiansi Renjian Chanshi (洛京福先寺仁儉禪師): Chan Master Renjian of Fuxian Temple in Luojing Songyue Pozuo Duo Heshang (嵩岳破灶墮和尚): Monk Pozuo Duo of Songyue Mountain Songyue Yuangui Chanshi (嵩岳元圭禪師): Chan Master Yuangui of Songyue Mountain Changshan Tanran Chanshi (常山坦然禪師): Chan Master Tanran of Changshan Yedu Yuanji Chanshi (鄴都圓寂禪師): Chan Master Yuanji of Yedu Xijing Daoliang Chanshi (西京道亮禪師): Chan Master Daoliang of Xijing Daoliang fuchu wu ren: Daoliang Chanshi had five more successors Yi Yangzhou da zongguan Li Xiao: One was Li Xiao, the Grand General of Yangzhou

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逸二工部尚書張錫三國子祭酒崔融四秘書監賀知章五睦州刺史康詵前隨州神慥禪師復出一人正壽禪師前蒙山道明禪師復出三人一洪州崇寂禪師二江西瑰禪師三撫州神貞禪師前資州智侁禪師復出一人資州處寂禪師前玄𦣱禪師復出二人一義興神斐禪師二湖州暢禪師(已上一十五人機緣語句不錄無)第三世四十九人前荊州辭朗禪師法嗣紫金玄宗禪師明州大梅山常禪師磚界慎徽禪師(已上三人無機緣語句不錄)前嵩山普寂禪師法嗣四十六人(一人見錄)終南山惟政禪師廣福慧空禪師常越禪師襄州夾石山思禪師明瓚禪師敬愛寺真禪師兗州守賢禪師定州石藏禪師南嶽澄心禪師南嶽日照禪師洛京同德寺干禪師蘇州真亮禪師瓦棺寺𤀹禪師弋陽法融禪師廣陵演禪師陜州慧空禪師洛京真亮禪師澤州亙月禪師亳州曇真禪師都梁山崇演禪師京兆章敬寺澄禪師嵩陽寺一行禪師京兆山北寺融禪師晉州定陶丁居士前西京義福禪師復出八人大雄猛禪師西京大震動禪師神斐禪師西京大悲光禪師西京大隱禪師定境禪師道播禪師玄證禪師前降魔藏禪師復出三人西京寂滿禪師西京定莊禪師南嶽慧隱禪師前南嶽元觀禪師復出一人神照禪師前小福禪師復出三人京兆藍田深寂禪師太白山日沒云禪師東白山法超禪師前霍山觀禪師復出一人峴山幽禪師前資州處寂禪師復出四

【現代漢語翻譯】 現代漢語譯本 逸：二工部尚書張錫，三國子祭酒崔融，四秘書監賀知章，五睦州刺史康詵。 前隨州神慥禪師門下復出一人：正壽禪師。 前蒙山道明禪師門下復出三人：一洪州崇寂禪師，二江西瑰禪師，三撫州神貞禪師。 前資州智侁禪師門下復出一人：資州處寂禪師。 前玄𦣱禪師門下復出二人：一義興神斐禪師，二湖州暢禪師。(以上一十五人，機緣語句未記錄，無) 第三世四十九人：前荊州辭朗禪師的法嗣有紫金玄宗禪師，明州大梅山常禪師，磚界慎徽禪師。(以上三人無機緣語句記錄) 前嵩山普寂禪師的法嗣四十六人(一人記錄在案)：終南山惟政禪師，廣福慧空禪師，常越禪師，襄州夾石山思禪師，明瓚禪師，敬愛寺真禪師，兗州守賢禪師，定州石藏禪師，南嶽澄心禪師，南嶽日照禪師，洛京同德寺干禪師，蘇州真亮禪師，瓦棺寺𤀹禪師，弋陽法融禪師，廣陵演禪師，陜州慧空禪師，洛京真亮禪師，澤州亙月禪師，亳州曇真禪師，都梁山崇演禪師，京兆章敬寺澄禪師，嵩陽寺一行禪師，京兆山北寺融禪師，晉州定陶丁居士。 前西京義福禪師門下復出八人：大雄猛禪師，西京大震動禪師，神斐禪師，西京大悲光禪師，西京大隱禪師，定境禪師，道播禪師，玄證禪師。 前降魔藏禪師門下復出三人：西京寂滿禪師，西京定莊禪師，南嶽慧隱禪師。 前南嶽元觀禪師門下復出一人：神照禪師。 前小福禪師門下復出三人：京兆藍田深寂禪師，太白山日沒云禪師，東白山法超禪師。 前霍山觀禪師門下復出一人：峴山幽禪師。 前資州處寂禪師門下復出四人：

【English Translation】 English version Yi: 2. Zhang Xi, Minister of Public Works; 3. Cui Rong, Libationer of the National Academy; 4. He Zhizhang, Director of the Imperial Library; 5. Kang Shen, Prefect of Muzhou. From the former Zen Master Shen Zao of Suizhou emerged one successor: Zen Master Zheng Shou. From the former Zen Master Dao Ming of Mengshan emerged three successors: 1. Zen Master Chong Ji of Hongzhou; 2. Zen Master Gui of Jiangxi; 3. Zen Master Shen Zhen of Fuzhou. From the former Zen Master Zhi Shen of Zizhou emerged one successor: Zen Master Chu Ji of Zizhou. From the former Zen Master Xuan 𦣱 emerged two successors: 1. Zen Master Shen Fei of Yixing; 2. Zen Master Chang of Huzhou. (The above fifteen individuals, their enlightenment stories are not recorded, none exist). Third Generation, forty-nine individuals: The Dharma heirs of the former Zen Master Ci Lang of Jingzhou include Zen Master Xuan Zong of Zijin, Zen Master Chang of Damei Mountain in Mingzhou, and Zen Master Shen Hui of Zhuanjie. (The above three individuals have no recorded enlightenment stories). The Dharma heirs of the former Zen Master Pu Ji of Songshan, forty-six individuals (one recorded): Zen Master Wei Zheng of Zhongnan Mountain, Zen Master Hui Kong of Guangfu, Zen Master Chang Yue, Zen Master Si of Jiashi Mountain in Xiangzhou, Zen Master Ming Zan, Zen Master Zhen of Jing'ai Temple, Zen Master Shou Xian of Yanzhou, Zen Master Shi Zang of Dingzhou, Zen Master Cheng Xin of Nanyue, Zen Master Ri Zhao of Nanyue, Zen Master Gan of Tongde Temple in Luojing, Zen Master Zhen Liang of Suzhou, Zen Master 𤀹 of Waguan Temple, Zen Master Fa Rong of Yiyang, Zen Master Yan of Guangling, Zen Master Hui Kong of Shanzhou, Zen Master Zhen Liang of Luojing, Zen Master Geng Yue of Zezhou, Zen Master Tan Zhen of Bozhou, Zen Master Chong Yan of Duliang Mountain, Zen Master Cheng of Zhangjing Temple in Jingzhao, Zen Master Yi Xing of Songyang Temple, Zen Master Rong of Shanbei Temple in Jingzhao, Layman Ding of Dingtao in Jinzhou. From the former Zen Master Yi Fu of Xijing emerged eight successors: Zen Master Da Xiong Meng, Zen Master Da Zhen Dong of Xijing, Zen Master Shen Fei, Zen Master Da Bei Guang of Xijing, Zen Master Da Yin of Xijing, Zen Master Ding Jing, Zen Master Dao Bo, Zen Master Xuan Zheng. From the former Zen Master Xiang Mo Zang emerged three successors: Zen Master Ji Man of Xijing, Zen Master Ding Zhuang of Xijing, Zen Master Hui Yin of Nanyue. From the former Zen Master Yuan Guan of Nanyue emerged one successor: Zen Master Shen Zhao. From the former Zen Master Xiao Fu emerged three successors: Zen Master Shen Ji of Lantian in Jingzhao, Zen Master Ri Meiyun of Taibai Mountain, Zen Master Fa Chao of Dongbai Mountain. From the former Zen Master Guan of Huoshan emerged one successor: Zen Master You of Xian Mountain. From the former Zen Master Chu Ji of Zizhou emerged four successors:

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人益州無相禪師益州長松山馬禪師超禪師梓州曉了禪師前義興斐禪師復出二人西京智游禪師東都智深禪師(已上四十五人無機緣語句不錄)第四世七人前興善惟政禪師法嗣衡州定心禪師敬愛寺志真禪師(已上二人無機緣語句不錄)前益州無相禪師法嗣五人(一人見錄)益州保唐寺無住禪師荊州明月山融禪師漢州雲頂山王頭陀益州凈眾寺神會禪師前磚界慎徽禪師復出一人武誡禪師(已上四人無機緣語句不錄)第五世一人前敬愛寺志真禪師法嗣嵩山照禪師(無機緣語句不錄)

第三十一祖道信大師下旁出法嗣

金陵牛頭山六世祖宗

第一世法融禪師者。潤州延陵人也。姓韋氏。年十九學通經史。尋閱大部般若曉達真空。忽一日嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山投師落髮。后入牛頭山幽棲寺北巖之石室。有百鳥銜華之異。唐貞觀中四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪問寺僧。此間有道人否。曰出家兒那個不是道人。祖曰。阿那個是道人。僧無對。別僧云。此去山中十里許有一懶融。見人不起亦不合掌。莫是道人。祖遂入山見師。端坐自若曾無所顧。祖問曰。在此作什麼。師曰觀心。祖曰。觀是何人心是何物。師無對便起作禮。師曰。大德高棲何所。祖曰。貧道不決所止或

【現代漢語翻譯】 現代漢語譯本 益州無相禪師、益州長松山馬禪師、超禪師、梓州曉了禪師、前義興斐禪師，以及復出的二人：西京智游禪師、東都智深禪師。（以上四十五人沒有機緣語句，故不記錄） 第四世七人：前興善惟政禪師的法嗣有衡州定心禪師、敬愛寺志真禪師。（以上二人沒有機緣語句，故不記錄） 前益州無相禪師的法嗣五人（一人見記錄）：益州保唐寺無住禪師、荊州明月山融禪師、漢州雲頂山王頭陀、益州凈眾寺神會禪師、前磚界慎徽禪師，以及復出的一人：武誡禪師。（以上四人沒有機緣語句，故不記錄） 第五世一人：前敬愛寺志真禪師的法嗣有嵩山照禪師。（沒有機緣語句，故不記錄）

第三十一祖道信大師（Daoxin）下旁出的法嗣

金陵牛頭山六世祖宗

第一世法融禪師（Farong）者，潤州延陵人也，姓韋氏。年十九，通經史。尋閱大部《般若》（Bore）經，曉達真空。忽一日嘆曰：『儒道世典非究竟法，《般若》（Bore）正觀出世舟航。』遂隱茅山，投師落髮。后入牛頭山幽棲寺北巖之石室，有百鳥銜華之異。唐貞觀中，四祖遙觀氣象，知彼山有奇異之人，乃躬自尋訪問寺僧：『此間有道人否？』曰：『出家兒那個不是道人？』祖曰：『阿那個是道人？』僧無對。別僧云：『此去山中十里許，有一懶融，見人不起，亦不合掌，莫是道人？』祖遂入山見師，端坐自若，曾無所顧。祖問曰：『在此作什麼？』師曰：『觀心。』祖曰：『觀是何人？心是何物？』師無對，便起作禮。師曰：『大德高棲何所？』祖曰：『貧道不決所止或』

【English Translation】 English version Yizhou Wuxiang Chan Master, Yizhou Changsong Mountain Ma Chan Master, Chao Chan Master, Zizhou Xiaoliao Chan Master, former Yixing Fei Chan Master, and two who re-emerged: Xijing Zhiyou Chan Master, Dongdu Zhishen Chan Master. (The above forty-five people have no statements of opportunity, so they are not recorded.) Fourth generation, seven people: The Dharma heirs of former Xingshan Weizheng Chan Master are Hengzhou Dingxin Chan Master and Jing'ai Temple Zhizhen Chan Master. (The above two people have no statements of opportunity, so they are not recorded.) Former Yizhou Wuxiang Chan Master's five Dharma heirs (one recorded): Yizhou Baotang Temple Wuzhu Chan Master, Jingzhou Mingyue Mountain Rong Chan Master, Hanzhou Yunding Mountain Wang Toutuo, Yizhou Jingzhong Temple Shenhui Chan Master, former Zhuanjie Shenhui Chan Master, and one who re-emerged: Wu Jie Chan Master. (The above four people have no statements of opportunity, so they are not recorded.) Fifth generation, one person: The Dharma heir of former Jing'ai Temple Zhizhen Chan Master is Songshan Zhao Chan Master. (No statements of opportunity are recorded.)

The collateral Dharma heirs under the Thirty-first Ancestor Daoxin (道信)

The Six Generations of Ancestors of Jinling Niutou Mountain

The first generation, Chan Master Farong (法融), was a native of Yanling, Runzhou, with the surname Wei. At the age of nineteen, he was well-versed in classics and history. He studied the large volume of the Prajna (般若) Sutra and understood the true emptiness. One day, he sighed and said, 'Confucianism and Taoism are not the ultimate Dharma; the Prajna (般若) correct view is the boat for transcending the world.' He then went into seclusion in Maoshan and shaved his head under a master. Later, he entered the stone chamber of Youqi Temple's North Cliff on Niutou Mountain, where there was a strange phenomenon of hundreds of birds carrying flowers. During the Zhenguan period of the Tang Dynasty, the Fourth Ancestor remotely observed the atmosphere and knew that there was an extraordinary person on that mountain. He personally went to inquire and asked the monks of the temple, 'Is there a Taoist here?' They said, 'Which of the monks is not a Taoist?' The Ancestor said, 'Which one is the Taoist?' The monks had no answer. Another monk said, 'About ten li from here in the mountains, there is a Lazy Rong who does not get up when he sees people, nor does he put his palms together. Could he be the Taoist?' The Ancestor then entered the mountain to see the master, who was sitting upright and unconcerned. The Ancestor asked, 'What are you doing here?' The master said, 'Observing the mind.' The Ancestor said, 'Who is observing? What is the mind?' The master had no answer and then got up to pay respects. The master said, 'Where does the virtuous one reside?' The Ancestor said, 'This poor monk has not decided where to stay, perhaps'

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東或西。師曰。還識道信禪師否。曰何以問他。師曰。向德滋久冀一禮謁。曰道信禪師貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面云。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。適來見什麼。師無對。少選祖卻于師宴坐石上書一佛字。師睹之竦然。祖曰。猶有這個在。師未曉乃稽首請說真要。祖曰。夫百千法門同歸方寸。河沙妙德總在心源。一切戒門定門慧門神通變化。悉自具足不離汝心。一切煩惱業障本來空寂。一切因果皆如夢幻。無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得更無闕少。與佛何殊更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪瞋。莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不作諸惡。行住坐臥觸目遇緣。總是佛之妙用快樂無憂。故名為佛。師曰。心既具足。何者是佛何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在無復對治。即名常住法身無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言只住此山。向後當有五人達者

紹汝玄化(圭峰判為泯絕無寄宗。引破相教而印之。有僧問。南泉。牛頭未見四祖時。為什麼鳥獸銜華來供養。南泉云。只為步步蹋佛階梯。洞山云。如掌觀珠意不暫舍。僧云。見后為什麼不來。南泉云。直饒不來猶較王老師一線道。洞山云。通身去也。又一尊宿答前兩問皆云。賊不打貧兒家。僧問一老宿。牛頭未見四祖時如何。云如條貫葉。僧云。見后如何。云秋夜紛紛。又僧問吳越永明潛禪師。牛頭未見四祖時如何。潛云牛頭。僧云。見后如何。潛云牛頭。諸方舉唱甚多不可備錄)祖付法訖。遂返雙峰山終老。師自爾法席大盛。唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還供僧三百。二時不闕三年。邑宰蕭元善。請于建初寺講大般若經。聽者雲集。至滅靜品地為之震動。謂罷歸山。博陵王問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師答曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起法未曾起。豈用佛教令。問曰閉目不見色。境慮乃便多。色既不關心。境從何處發師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦

【現代漢語翻譯】 現代漢語譯本 紹汝玄化（圭峰禪師判為泯滅無寄宗，引用破相教來印證）。有僧人問南泉禪師：『牛頭禪師未見四祖道信時，為什麼鳥獸銜花來供養？』南泉禪師說：『只因爲他步步都踩著佛的階梯。』洞山禪師說：『如同在手掌中觀看寶珠，心意片刻也不曾舍離。』僧人問：『見四祖后為什麼不來了？』南泉禪師說：『即使不來，也比王老師還差一線。』洞山禪師說：『全身都去了。』又有一位尊宿回答前面兩個問題都說：『強盜不去打貧窮人家。』有僧人問一位老宿：『牛頭禪師未見四祖時如何？』老宿說：『如條貫葉。』僧人問：『見四祖后如何？』老宿說：『秋夜紛紛。』又有僧人問吳越永明延壽禪師：『牛頭禪師未見四祖時如何？』延壽禪師說：『牛頭。』僧人問：『見四祖后如何？』延壽禪師說：『牛頭。』各方禪師的舉唱很多，無法一一記錄。）四祖付法完畢，於是返回雙峰山終老。自此以後，四祖的法席非常興盛。唐朝永徽年間，徒眾缺少糧食，四祖前往丹陽化緣，距離山有八十里路。親自揹著一石八斗米，早上去晚上回，供給三百僧人，早晚兩次都不缺少，持續了三年。邑宰蕭元善，請四祖在建初寺講解《大般若經》，聽眾雲集。講到滅靜品時，大地為之震動。四祖說要罷講回山。博陵王問四祖說：『境緣色發時，不說緣色起，如何得知是緣？乃至於想要停止它的生起。』四祖回答說：『境色初發時，色境二性空。本來沒有知緣者，心量與知相同。照見本性，則生髮與不生髮沒有區別，那時生起就自然止息。執抱黑暗而生起覺悟的因緣，心念生起時，因緣不會追逐它。至於未生之前，色心都不是養育的。從空性中本來沒有念頭，想、受、言語、念頭才產生。生起的法從來沒有真正生起過，哪裡需要佛教的命令呢？』（博陵王）問：『閉上眼睛看不見色，境慮反而更多。色既然不關心，境從何處生髮？』四祖回答說：『閉上眼睛看不見色，內心動念慮更多。幻識假借而成為作用，生起的名字終究不會超過它。知道色不關心，心也』

【English Translation】 English version Shao Ru Xuanhua (Guifeng judged it as the sect of annihilation without reliance, quoting the 'Breaking Appearances' teaching to endorse it). A monk asked Nanquan: 'When Niutou had not yet seen the Fourth Patriarch Daoxin, why did birds and beasts bring flowers to offer?' Nanquan said, 'Only because he stepped on the Buddha's staircase step by step.' Dongshan said, 'Like observing a pearl in the palm, the mind never leaves it for a moment.' The monk asked, 'Why didn't he come after seeing the Fourth Patriarch?' Nanquan said, 'Even if he doesn't come, he is still one line better than Teacher Wang.' Dongshan said, 'The whole body has gone.' Another venerable monk answered the previous two questions by saying, 'Thieves don't rob poor people's homes.' A monk asked an old monk, 'What was it like when Niutou had not yet seen the Fourth Patriarch?' The old monk said, 'Like branches and leaves.' The monk asked, 'What is it like after seeing the Fourth Patriarch?' The old monk said, 'Autumn night, scattered and numerous.' Another monk asked Zen Master Yongming Yanshou of Wuyue: 'What was it like when Niutou had not yet seen the Fourth Patriarch?' Yanshou said, 'Niutou.' The monk asked, 'What is it like after seeing the Fourth Patriarch?' Yanshou said, 'Niutou.' There are many examples of chanting by various Zen masters, which cannot be recorded one by one.) After the Fourth Patriarch transmitted the Dharma, he returned to Shuangfeng Mountain to spend his remaining years. From then on, the Fourth Patriarch's Dharma seat flourished greatly. During the Yonghui period of the Tang Dynasty, the disciples lacked food, so the Fourth Patriarch went to Danyang to seek alms, which was eighty miles away from the mountain. He personally carried one dan and eight dou of rice, going in the morning and returning in the evening, providing for three hundred monks, twice a day without fail, for three years. Xiao Yuanshan, the magistrate of the county, invited the Fourth Patriarch to lecture on the 'Great Prajna Sutra' at Jianchu Temple, and the audience gathered like clouds. When he lectured on the 'Extinguishing Stillness' chapter, the earth shook. The Fourth Patriarch said that he would stop lecturing and return to the mountain. Prince Boling asked the Fourth Patriarch, 'When the environment and conditions of form arise, you don't say that they arise from form, how can we know that it is a condition? And even want to stop its arising.' The Fourth Patriarch replied, 'When the environment and conditions of form first arise, the two natures of form and environment are empty. Originally, there is no one who knows the conditions, the measure of the mind is the same as knowing. Seeing the original nature, there is no difference between arising and not arising, then the arising will naturally cease. Holding onto darkness and giving rise to the conditions for enlightenment, when the mind arises, the conditions will not chase it. As for before birth, neither form nor mind are nurtured. Originally, there is no thought in emptiness, and thoughts of thinking, feeling, speech, and thought arise. The arising Dharma has never truly arisen, so where is the need for the Buddha's command?' (Prince Boling) asked, 'When I close my eyes and cannot see form, there are even more thoughts and worries about the environment. Since form is not concerned, from where does the environment arise?' The Fourth Patriarch replied, 'When you close your eyes and cannot see form, there are even more thoughts and worries in your mind. Illusory consciousness borrows and becomes a function, and the name that arises will never exceed it. Knowing that form is not concerned, the mind also'

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不關人。隨行有相轉。鳥去空中真。問曰。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。師曰。色心前後中。實無緣起境。一念自凝忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。后念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月冰。處處皆相似。避空終不脫。求空復不成。借問鏡中像。心從何處生。問曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問曰。智者引妙言。與心相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病大乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。映象能回顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問曰。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之凈業障。心塵萬分一。不了說無明。細細習因

【現代漢語翻譯】 不關人。隨行有相轉。鳥去空中真。問：境從何處生起，並無固定處所？緣覺（Pratyekabuddha，不依師 обучения，自己悟道的修行者）了知萬法生滅的規律。境消失時，覺知也隨之轉變。覺知本身也會變成新的境界。如果以心來牽引心，反而會被覺知所覺察。跟隨這種生滅變化，永遠無法脫離生滅的輪迴。師父說：色（Rūpa，物質）與心，無論前後還是中間，實際上都沒有實在的緣起之境。一旦念頭凝固而忘記本性，誰又能分辨動與靜呢？這種所謂的『知』，實際上是無知。執著于『知』，只會與真理背道而馳。應當反省自己的本來面目，何必向外尋求真理？過去的境界不會改變或消失，未來的念頭也不會到來。如同想要捕捉月亮的倒影，或者追逐飛鳥的軌跡一樣徒勞。想要了解心的本性，就像在夢中觀察事物一樣虛幻。又如六月的冰，處處看起來都相似，但本質是虛幻的。想要逃避空性，最終也無法逃脫；想要尋求空性，最終也無法得到。請問鏡中的影像，是從哪裡生出來的呢？ 問：在恰恰用心的時刻，如何才能安穩自在？師父說：在恰恰用心的時刻，要做到恰恰無心可用。如果曲折地談論名相，只會徒勞無功；直接說出真理，則沒有繁瑣的負擔。無心恰恰是用，常用恰恰是無心。現在所說的無心之處，與有心並沒有什麼不同。問：智者引用微妙的言語，希望能與心相應。但言語與心路是不同的，如果強行結合，只會謬以千里。師父說：方便之說，是爲了破除眾生的病苦，是大乘佛法的方便法門。並非是談論本性的究竟之談，而是從空性中化現出來的。以無念為真常，最終才能斷絕心路。離開念頭，本性就不會動搖，生滅變化也不會有錯謬。如同山谷的迴響，雖然有聲音，但並非真實；如同鏡中的影像，雖然能反映事物，但並非真實。問：修行者體驗境界的存在，因為覺知而使境界消失。那麼，前覺、後覺以及境界，豈不是有三種心？師父說：境界的作用並非本體，覺知之後就不應再思量。因為覺知而使境界消失，覺知之時境界就不會生起。前覺、後覺以及境界，這三種都是遲鈍的表現。問：安住在禪定中，一切都不轉動，這可以認為是真正的三昧（Samādhi，正定）。各種業力都無法牽引，但卻不知道細微的無明（Avidyā，對事物真相的迷惑）正在悄悄地跟隨其後。師父說：又聽到有人，虛妄地執著于起心動念。在三昧中，如果事情沒有成就，不轉動就成了虛妄。心被正受所束縛，成為清凈業的障礙。心中的塵埃，即使只有萬分之一，如果不能了悟，就說是無明。細微的習氣因緣，仍然在不斷地積累。

【English Translation】 Not confined to people. Accompanied by the transformation of appearances. Birds disappear truly into the sky. Question: Where do realms arise from, having no fixed location? A Pratyekabuddha (one who attains enlightenment independently) understands the law of arising and ceasing. When a realm vanishes, awareness also transforms accordingly. Awareness itself can become a new realm. If one uses the mind to chase after the mind, one will instead be perceived by awareness. Following this cycle of arising and ceasing, one can never escape the cycle of birth and death. The Master said: Form (Rūpa, matter) and mind, whether before, after, or in between, in reality, there is no substantial realm of dependent origination. Once a thought solidifies and forgets its original nature, who can distinguish between movement and stillness? This so-called 'knowing' is actually ignorance. Clinging to 'knowing' only leads one away from the truth. One should reflect on one's original face; why seek truth externally? Past realms do not change or vanish, and future thoughts do not arrive. It is as futile as trying to capture the moon's reflection or chasing after flying birds. To understand the mind's original nature is as illusory as observing things in a dream. It is like ice in June, appearing similar everywhere, but its essence is illusory. Trying to escape emptiness ultimately fails; trying to seek emptiness ultimately cannot be achieved. May I ask, where do the images in a mirror arise from? Question: At the very moment of using the mind, how can one be at peace and ease? The Master said: At the very moment of using the mind, one should achieve the state of having no mind to use. Elaborately discussing names and forms is futile; directly speaking the truth carries no cumbersome burden. Using the mind is precisely not using the mind; constant use is precisely no use. The state of no-mind now spoken of is no different from having a mind. Question: Wise individuals quote subtle words, hoping to resonate with the mind. However, words and the path of the mind are different; if forced together, they will be vastly different. The Master said: Expedient teachings are for dispelling the suffering of sentient beings; they are expedient methods of Mahayana Buddhism. They are not ultimate discussions of original nature but are manifested from emptiness. Taking no-thought as true constancy, one will eventually sever the path of the mind. Separated from thoughts, the original nature will not waver, and the changes of arising and ceasing will have no errors. Like the echo in a valley, although there is sound, it is not real; like the image in a mirror, although it can reflect things, it is not real. Question: Practitioners experience the existence of realms, and realms disappear because of awareness. Then, are there not three minds: the prior awareness, the subsequent awareness, and the realm? The Master said: The function of the realm is not the essence, and one should not contemplate after awareness. Because of awareness, the realm disappears; at the moment of awareness, the realm does not arise. Prior awareness, subsequent awareness, and the realm are all manifestations of dullness. Question: Abiding in Samādhi (正定, concentration) without any movement can be considered true Samādhi. Various karmic forces cannot pull one away, but one is unaware that subtle Avidyā (無明, ignorance) is quietly following behind. The Master said: I have heard of others who falsely cling to the arising of thoughts. If things are not accomplished in Samādhi, then not moving becomes false. The mind is bound by correct perception, becoming an obstacle to pure karma. The dust in the mind, even if only one ten-thousandth, if one cannot realize it, it is called ignorance. Subtle habitual causes are still accumulating.

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起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫。問曰。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問曰。隨隨無簡擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無簡即真擇。得闇出明心。慮者心冥昧存心托功行。何論智障難。至佛方為病。問曰。折中訊息間。實亦難安帖。自非用行人。此難終難見。師曰。折中欲訊息。訊息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。映象現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安帖無處安。用行何能決。問曰。別有一種人。善解空無相。口言定亂一。複道有中無。同證用常寂。知覺寂常用。用心會真理。後言用無用。智慧方便多。言辭與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心

人。法所不能化。師曰。別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。于彼欲何為。問曰。前件看心者。復有羅縠難。師曰。看心有羅縠。幻心何待看。況無幻心者。從容下口難。問曰。久有大基業。心路差互間。得覺微細障。即達于真際。自非善巧師。無能決此理。仰惟我大師。當爲開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。托疑廣設問。抱理內常明。生死幽徑徹。譭譽心不驚。野老顯分答。法相愧來儀。蒙發群生藥。還如色性為。顯慶元年邑宰蕭元善。請出山住建初。師辭不獲免。遂命入室上首智巖。付囑法印令以次傳授。將下山謂眾曰。吾不復踐此山矣。時鳥獸哀號逾月不止。庵前有四大桐樹。仲夏之月忽自凋落。明年丁巳閏正月二十三日終於建初。壽六十四。臘四十一。二十七日窆于雞籠山。會送者萬餘人。其牛頭山舊居。金源虎咆泉錫杖泉金龜等池。宴坐石室今悉存焉。

第二世智巖禪師者。曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛一濾水囊。隨行所至

【現代漢語翻譯】 現代漢語譯本： 人如果不能被佛法教化，禪師說：『還有一種自以為證悟空性的人，他們的論調就像前面的偈語一樣。他們修行空性，守護寂滅，但他們的意識和見解只是暫時地改變。他們以為領會了真心，但最終會發現並沒有真正明白本源。』 『又有人說要止息妄心，運用智慧，但這種做法很容易讓人迷惑，因為他們並不明白自性。爲了追求空性而勞神費力，只會永遠住在幽暗的意識中，抱著表象而一無所知。即使他們放出光明，震動大地，又有什麼用呢？』 有人問：『前面所說的觀心之法，還有很多像羅網一樣的困難。』禪師說：『觀心如果還有羅網，那這個虛幻的心又有什麼可看的呢？更何況對於沒有虛幻心的人來說，開口說話都很難。』 有人問：『我修行很久，已經有了很大的基礎，但在心路上還是有細微的差別和障礙。如果能覺察到這些細微的障礙，就能達到真正的境界。但如果不是善於引導的老師，就無法解決這些問題。』我仰仗大師您，希望能為我開啟重要的法門，引導修行的人，不讓他們迷失正道。』 禪師說：『法性是根本的基業，夢境造成了差別和錯亂。實相是微細的身，色和心常常不能領悟。忽然遇到糊塗的人，哀嘆憐憫眾生，假裝疑惑而廣泛地提問，其實內心常常明白道理。』生死幽暗的道路已經通徹，譭謗和讚譽都不能使他心驚。鄉野老者顯現出分別的回答，佛法的表象也慚愧地前來學習。矇昧的眾生得到了啓發智慧的良藥，就像色和性的關係一樣。』 顯慶元年，縣令蕭元善邀請禪師出山住在建初寺，禪師推辭不掉，於是命令入室弟子智巖，把佛法的印記交付給他，讓他依次傳授。禪師將要下山時對眾人說：『我不會再踏上這座山了。』當時鳥獸哀號，一個多月都沒有停止。庵前的四棵大桐樹，在仲夏時節忽然自己凋落。第二年丁巳年閏正月二十三日，禪師在建初寺圓寂，享年六十四歲，僧臘四十一。二十七日安葬在雞籠山。參加葬禮的人有一萬多人。他在牛頭山的舊居，金源的虎咆泉、錫杖泉、金龜等池，以及宴坐的石室，現在都還存在。 第二世智巖禪師，是曲阿人，姓華氏。年輕時就智勇過人，身高七尺六寸。隋朝大業年間擔任郎將，常常用弓掛著一個濾水囊，隨身攜帶。

【English Translation】 English version: If people cannot be transformed by the Dharma, the Master said, 'There are others who claim to have realized emptiness, and their arguments are like the previous verse. They practice emptiness and guard stillness and extinction, but their consciousness and views are only temporarily changed. They think they have understood the true mind, but ultimately they will find that they have not truly understood the origin.' 'Furthermore, some say to cease the mind and use wisdom, but this approach can easily confuse people because they do not understand their own nature. To exert effort in pursuit of emptiness only leads to dwelling forever in obscure consciousness, embracing appearances without knowing anything. Even if they emit light and shake the earth, what is the use?' Someone asked, 'The method of observing the mind mentioned earlier still has many difficulties like nets.' The Master said, 'If observing the mind still has nets, then what is there to observe in this illusory mind? Moreover, for those without an illusory mind, it is difficult to even open their mouths to speak.' Someone asked, 'I have been practicing for a long time and have a great foundation, but there are still subtle differences and obstacles on the path of the mind. If I can perceive these subtle obstacles, I can reach the true realm. But if it is not a skillful teacher, there is no way to solve these problems. I rely on you, Great Master, and hope that you can open the important Dharma gate for me, guiding practitioners so that they do not lose the right path.' The Master said, 'Dharma-nature is the fundamental foundation, and dreams create differences and confusion. True reality is the subtle body, and form and mind are often not understood. Suddenly encountering a confused person, lamenting and pitying sentient beings, pretending to be doubtful and asking questions widely, but in their heart they often understand the truth.' The dark path of birth and death has been penetrated, and slander and praise cannot startle their mind. The old man in the countryside reveals separate answers, and the appearances of the Dharma are ashamed to come and learn. Ignorant beings receive the medicine of enlightening wisdom, just like the relationship between form and nature.' In the first year of Xianqing (656 CE), the magistrate Xiao Yuanshan invited the Master to leave the mountain and reside at Jianchu Temple. The Master could not refuse, so he ordered his close disciple Zhiyan to entrust the Dharma seal to him and have him transmit it in succession. When the Master was about to descend the mountain, he said to the assembly, 'I will not set foot on this mountain again.' At that time, the birds and beasts wailed, and it did not stop for more than a month. The four large paulownia trees in front of the hermitage suddenly withered in the middle of summer. On the twenty-third day of the intercalary first month of the Ding Si year (657 CE), the Master passed away at Jianchu Temple at the age of sixty-four, with forty-one years as a monk. On the twenty-seventh day, he was buried on Chicken Cage Mountain. More than ten thousand people attended the funeral. His old residence on Niutou Mountain, the Tiger Roaring Spring of Jinyuan, the Staff Spring, the Golden Turtle Pond, and the meditation stone chamber still exist today. The Second Patriarch, Chan Master Zhiyan, was a native of Qu'a, with the surname Hua. He was intelligent and brave beyond ordinary people from a young age, and he was seven feet six inches tall. During the Daye era of the Sui Dynasty, he served as a Lang Jiang (military officer), and he often hung a water-filtering bag on his bow, carrying it with him wherever he went.

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汲用。累從大將征討頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子。后一日宴坐。睹異僧身長丈餘。神姿爽拔詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水瀑漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山尋之。既見因謂師曰。郎將狂耶何為住此。答曰。我狂欲醒君狂正發。夫嗜色淫聲貪榮冒寵。流轉生死何由自出。二人感悟嘆息而去。師貞觀十七年歸建業入牛頭山。謁融禪師發明大事。禪師謂師曰吾受信大師真訣所得都亡。設有一法勝過涅槃吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導當付之於汝。師稟命為第二世。后以正法付方禪師。住白馬棲玄兩寺。又遷住石頭城。于儀鳳二年正月十日示滅。顏色不變屈伸如生。室有異香經旬不歇。遺言水葬。壽七十有八。臘三十有九。

第三世慧方禪師者。潤州延陵人也。姓濮氏。投開善寺出家。及進具。洞明經論。后入牛頭山。謁巖禪師諮詢秘要。巖觀其根器堪任正法。遂示以心印。師豁然領悟。於是不出林藪僅逾十年。四方學者雲集。師一旦謂眾曰。吾欲他行隨機利物。汝宜自安也。乃以正法付法持禪師。遂

【現代漢語翻譯】 現代漢語譯本： 他被提拔。多次跟隨將軍征戰，屢立戰功。唐朝武德年間，四十歲時，於是請求出家。進入舒州皖公山，跟隨寶月禪師做弟子。後來有一天靜坐，看到一位奇異的僧人，身高一丈多，神采煥發，言辭清晰響亮。對他說：『你八十歲才出家，應該更加精進。』說完就不見了。曾經在山谷中入定，山洪暴漲，禪師安然不動，洪水自己退去。有獵人遇到他，因此改過向善。又有以前一同從軍的兩個人，聽說禪師隱居，就一起入山尋找他。找到后對禪師說：『郎將瘋了嗎？為什麼要住在這裡？』禪師回答說：『我瘋了想要醒悟，你們的瘋狂才正要發作。沉迷於美色淫樂，貪圖榮華權勢，流轉于生死輪迴，怎麼能夠自己解脫？』二人有所感悟，嘆息而去。禪師貞觀十七年回到建業，進入牛頭山，拜見融禪師，闡明大事。融禪師對他說：『我接受了信大師的真傳，所得就是全部空無。假設有一法勝過涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），我說來也如同夢幻。即使一粒塵埃飛起也能遮蔽天空，即使一棵小草落下也能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？山門的教化引導應當交付給你。』禪師接受命令，成為第二世。後來將正法傳給方禪師。住在白馬寺和棲玄寺，又遷居到石頭城。在儀鳳二年正月十日示寂（指僧人去世），顏色沒有改變，屈伸如生。室內有奇異的香味，經過十幾天也不消散。遺言用水葬。享年七十八歲，僧臘三十九年。

第三世慧方禪師，是潤州延陵人，姓濮。在開善寺出家。等到受具足戒后，精通經論。後來進入牛頭山，拜見巖禪師，諮詢秘要。巖禪師觀察他的根器堪能承擔正法，於是將心印傳授給他。慧方禪師豁然領悟。因此不離開山林將近十年，四方學者雲集。慧方禪師有一天對眾人說：『我想要到別處去，隨機教化眾生。你們應該各自安住。』於是將正法傳給法持禪師，就離開了。

【English Translation】 English version: He was promoted and repeatedly followed the general in expeditions, establishing numerous military merits. During the Wude period of the Tang Dynasty, at the age of forty, he requested to become a monk. He entered Mount Wangong in Shuzhou and became a disciple of Chan Master Baoyue. Later, one day while meditating, he saw an extraordinary monk, over ten feet tall, with a spirited demeanor and clear, resonant speech. He said to the master, 'You became a monk at the age of eighty; you should be even more diligent.' After speaking, he disappeared. Once, while meditating in a valley, a mountain torrent surged, but the master remained still, and the water receded on its own. A hunter encountered him and, as a result, reformed and practiced goodness. Furthermore, two former comrades who had served in the army together heard of the master's reclusion and entered the mountain to find him. Upon seeing him, they said to the master, 'General, are you mad? Why do you live here?' The master replied, 'I am mad and want to awaken; your madness is just beginning. Being addicted to sensual pleasures, lustful sounds, and greedy for glory and favor, revolving in the cycle of birth and death, how can you free yourselves?' The two were moved and sighed before leaving. In the seventeenth year of the Zhenguan era, the master returned to Jianye and entered Mount Niutou, where he visited Chan Master Rong and elucidated the great matter. Chan Master Rong said to him, 'I received the true secret from Master Xin, and what I obtained was complete emptiness. If there were a dharma (Dharma, Buddhist teachings) superior to Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), I would say it is like a dream. Even a speck of dust flying can obscure the sky, and even a mustard seed falling can cover the earth. You have now surpassed this view; what more can I say? The guidance and transformation of the mountain gate should be entrusted to you.' The master accepted the command and became the second generation. Later, he transmitted the true dharma to Chan Master Fang. He resided at both Baima Temple and Qixuan Temple, and later moved to Stone City. On the tenth day of the first month of the second year of the Yifeng era, he passed away (referring to the death of a monk), his complexion unchanged, his limbs flexible as if alive. The room was filled with an extraordinary fragrance that lingered for more than ten days. His last words were to be cremated. He lived to be seventy-eight years old, with thirty-nine years as a monk.

The third generation, Chan Master Huifang, was a native of Yanling in Runzhou, with the surname Pu. He became a monk at Kaisan Temple. After receiving the full precepts, he was well-versed in the scriptures and treatises. Later, he entered Mount Niutou and visited Chan Master Yan, seeking secret essentials. Chan Master Yan observed that his capacity was suitable for bearing the true dharma, so he transmitted the mind seal to him. Chan Master Huifang had a sudden enlightenment. Therefore, he did not leave the mountains and forests for nearly ten years, and scholars from all directions gathered. One day, Chan Master Huifang said to the assembly, 'I want to go elsewhere to benefit beings according to their needs. You should each abide in peace.' Then he transmitted the true dharma to Chan Master Fachi and departed.

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歸茅山。數載將欲滅度。見有五百許人。髻發后垂狀如菩薩。各持幡華云。請法師講。又感山神現大蟒身至庭前如將泣別。師謂侍者洪道曰。吾去矣。汝為吾報諸門人。及門人奔至。師已入滅。時唐天冊元年八月一日。山林變白溪澗絕流七日。道俗悲慕聲動山谷。壽六十有七。臘四十。

第四世法持禪師者。潤州江寧人也。姓張氏。幼歲出家。年三十游黃梅忍大師坐下。聞法心開。后復遇方禪師為之印可。乃繼跡山門。作牛頭宗祖。及黃梅謝世。謂弟子玄賾曰。後傳吾法者可有十人。金陵法持是其一也。后以法眼付智威禪師。于唐長安二年九月五日。終於金陵延祚寺無常院。遺囑令露骸松下飼諸鳥獸。迎出日空中有神幡。從西而來繞山數匝。所居故院竹林變白七日而止。壽六十有八。臘四十一。

第五世智威禪師者。江寧人也。姓陳氏。住迎青山。始丱歲。忽一日家中失之。莫知所往。及父母尋訪。乃知已依天寶寺統法師出家矣。年二十受具。后聞法持禪師出世。乃往禮謁傳受正法焉。自爾江左學徒皆奔走門下。其中有慧忠者目為法器。師嘗有偈示曰。

莫繫念念　　成生死河 　輪迴六趣海　　無見出長波

慧忠偈答曰。

念想由來幻　　性自無終始 　若得此中意　　長波當自止

【現代漢語翻譯】 現代漢語譯本：歸隱茅山。數年後將要圓寂。看見有五百多人，髮髻向後垂著，樣子像菩薩，各自拿著幡和鮮花說：『請法師講法。』又感應到山神顯現出大蟒蛇的身軀來到庭前，好像要哭著告別。禪師對侍者洪道說：『我要走了。你替我告訴各位門人。』等到門人趕來時，禪師已經圓寂。時間是唐朝天冊元年八月初一。山林變成白色，溪澗斷流七天。道士和俗人都非常悲傷思慕，哭聲震動山谷。享年六十七歲，僧臘四十年。

第四世法持禪師，是潤州江寧人，姓張。年幼時出家。三十歲時遊學到黃梅忍大師座下，聽聞佛法後心開悟解。後來又遇到方禪師為他印可。於是繼承牛頭山的道統，成為牛頭宗的祖師。等到黃梅禪師圓寂后，對弟子玄賾說：『將來能傳承我佛法的，大概有十個人，金陵的法持就是其中之一。』後來將佛法傳給智威禪師。在唐朝長安二年九月初五，于金陵延祚寺無常院圓寂。遺囑將遺體暴露在松樹下喂鳥獸。出殯那天，天空中出現神幡，從西邊而來，繞山數圈。所居住的舊院子里的竹林變成白色，持續了七天才停止。享年六十八歲，僧臘四十一年。

第五世智威禪師，是江寧人，姓陳。住在迎青山。剛開始童年時，有一天忽然在家中失蹤，不知道去了哪裡。等到父母尋找時，才知道他已經依附天寶寺的統法師出家了。二十歲時受具足戒。後來聽說法持禪師出世，於是前去拜見，傳承接受正法。從此江左的學徒都奔向他的門下。其中有慧忠被禪師認為是法器。禪師曾經作偈語開示說：

『不要執著于唸唸相續，會形成生死的河流，在六道輪迴的苦海中，沒有看見脫離這長波的機會。』

慧忠作偈回答說：

『念頭和想法本來就是虛幻的，自性本來就沒有終結和開始。如果能領悟到其中的真意，這長波自然就會停止。』

【English Translation】 English version: He returned to Maoshan. After several years, he was about to pass away. He saw about five hundred people with their hair hanging down like Bodhisattvas, each holding banners and flowers, saying, 'Please, Dharma Master, give a lecture.' He also sensed the mountain god appearing in the form of a large python in front of the courtyard, as if weeping to bid farewell. The Master said to his attendant Hongdao, 'I am leaving. Tell all my disciples for me.' By the time the disciples rushed there, the Master had already passed away. It was the first day of the eighth month of the first year of the Tian Ce era of the Tang Dynasty. The mountains and forests turned white, and the streams stopped flowing for seven days. Daoists and laypeople were filled with grief and longing, and their cries echoed through the valleys. He lived to the age of sixty-seven, with forty years as a monk.

The Fourth Generation Dharma Master, Fachizhanshi (Dharma-Holder Zen Master), was from Jiangning in Runzhou. His surname was Zhang. He left home at a young age. At the age of thirty, he traveled to Huangmei and sat under the Great Master Ren (patience), where he attained enlightenment upon hearing the Dharma. Later, he met Zen Master Fang, who gave him his approval. He then continued the lineage of the Niu Tou (Ox-Head) School. After Huangmei passed away, he said to his disciple Xuanze, 'There will probably be ten people who can inherit my Dharma, and Fachizhanshi (Dharma-Holder Zen Master) of Jinling is one of them.' Later, he passed the Dharma to Zen Master Zhiwei. On the fifth day of the ninth month of the second year of the Chang'an era of the Tang Dynasty, he passed away at the Wuchang Courtyard of the Yan Zuo Temple in Jinling. He left instructions to expose his body under a pine tree to feed the birds and beasts. On the day of the funeral procession, divine banners appeared in the sky, coming from the west and circling the mountain several times. The bamboo forest in the old courtyard where he lived turned white and remained so for seven days. He lived to the age of sixty-eight, with forty-one years as a monk.

The Fifth Generation Zen Master Zhiwei was from Jiangning. His surname was Chen. He lived in Yingqing Mountain. When he was just a young boy, he suddenly disappeared from his home one day, and no one knew where he had gone. When his parents searched for him, they learned that he had already become a monk under Dharma Master Tong of Tianbao Temple. At the age of twenty, he received full ordination. Later, upon hearing that Dharma Master Fachizhanshi (Dharma-Holder Zen Master) had appeared in the world, he went to pay his respects and received the true Dharma. From then on, students from Jiangzuo all flocked to his door. Among them was Huizhong, whom the Master regarded as a vessel of the Dharma. The Master once gave a verse to show:

'Do not cling to continuous thoughts, which form the river of birth and death. In the sea of the six realms of reincarnation, there is no seeing an escape from these long waves.'

Huizhong replied with a verse:

'Thoughts and ideas are originally illusory, and the nature itself has no beginning or end. If one can understand the meaning within this, the long waves will naturally stop.'

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師又示偈曰。

餘本性虛無　　緣妄生人我 　如何息妄情　　還歸空處坐

慧忠偈答曰。

虛無是實體　　人我何所存 　妄情不須息　　即泛般若船

師知其了悟乃付以山門。遂隨緣化導。于唐開元十七年二月十八日。終於延祚寺。將示滅謂弟子云。將尸林中施諸鳥獸。壽七十有七。

第六世慧忠禪師者。潤州上元人也。姓王氏。年二十三受業于莊嚴寺。其後聞威禪師出世乃往謁之。威才見曰。山主來也。師感悟微旨。遂給侍左右。后辭詣諸方巡禮。威于具戒院見凌霄藤。遇夏委悴人慾伐之。因謂之曰。勿剪。慧忠還時此藤更生。及師回果如其言。即以山門付囑訖。出居延祚寺。師平生一衲不易。器用唯一鐺。嘗有供僧谷兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁問師。有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。后眾請入城居莊嚴舊寺。師欲于殿東別創法堂。先有古木。群鵲巢其上。工人將伐之。師謂鵲曰。此地建堂汝等何不速去。言訖。群鵲乃遷巢他樹。初筑基有二神人定其四角。復潛資夜役。遂不日而就。繇是四方學徒雲集坐下矣。得法者有三十四人。各住一方轉化多眾。師嘗有安心偈。示眾曰。

人法雙凈　　善

【現代漢語翻譯】 現代漢語譯本：

師父又開示偈語說：

『我原本的自性是虛無的，因為妄念才產生了人我和分別。如何才能止息這些虛妄的情感，迴歸到空寂之處安坐？』 慧忠禪師用偈語回答說：

『虛無才是真實的本體，人我和分別又存在於哪裡呢？虛妄的情感不必刻意止息，當下就可乘上般若（prajna，智慧）之船。』 師父知道慧忠禪師已經領悟，於是將山門交付給他，便隨順因緣教化引導眾生。在唐朝開元十七年二月十八日，于延祚寺圓寂。臨近示寂時，告訴弟子們說：『將我的屍體放在林中佈施給鳥獸。』享年七十七歲。 第六世慧忠禪師，是潤州上元人，俗姓王。二十三歲時在莊嚴寺出家。後來聽說威禪師出世，便前去拜見。威禪師一見到他就說：『山主來了。』慧忠禪師因此感悟到微妙的旨意，於是留在威禪師身邊侍奉。之後辭別前往各地巡禮。威禪師在具戒院看到一棵凌霄藤，因為夏天枯萎，人們想要砍掉它，威禪師就對他們說：『不要砍，等慧忠回來時，這棵藤就會重新生長。』等到慧忠禪師回來，果然如他所說。威禪師於是將山門交付給他，自己搬到延祚寺居住。慧忠禪師一生只穿一件衲衣，使用的器物只有一個鐺。曾經有兩倉供養僧眾的穀子，盜賊窺視，老虎為他守護。縣令張遜，來到山頂拜見詢問禪師，『有多少徒弟？』禪師說：『有三五人。』張遜說：『如何才能見到？』禪師敲擊禪床，有三隻老虎咆哮而出。張遜驚恐地退走了。後來大眾請慧忠禪師回到城裡居住在莊嚴寺舊址。禪師想要在大殿東側另外建造法堂，那裡原有一棵古樹，一群喜鵲在上面築巢。工匠要砍伐它，禪師對喜鵲說：『這裡要建法堂，你們為什麼不趕快離開？』說完，喜鵲們就遷巢到其他樹上。剛開始打地基時，有兩位神人來確定四個角的位置，又暗中資助夜間施工，因此法堂很快就建成了。因此四方學徒雲集到禪師座下。得法的有三十四人，各自住在一方教化眾生。禪師曾經有一首安心偈，開示大眾說： 『人與法都清凈，善……』

【English Translation】 English version:

The Master further instructed with a verse, saying: 'My original nature is emptiness and nothingness; it is due to delusion that self and others arise. How can we cease these deluded emotions and return to the empty place to sit?' Chan Master Huizhong replied with a verse: 'Emptiness and nothingness are the true substance; where do self and others exist? Deluded emotions need not be ceased; immediately embark on the prajna (prajna, wisdom) boat.' The Master knew that Chan Master Huizhong had awakened, so he entrusted the mountain gate to him and then followed the conditions to transform and guide beings. In the eighteenth year of the Kaiyuan era of the Tang Dynasty, on the eighteenth day of the second month, he passed away at Yanzuo Temple. Near his passing, he told his disciples, 'Place my corpse in the forest to be given to the birds and beasts.' He lived to the age of seventy-seven. The Sixth Generation Chan Master Huizhong was a native of Shangyuan in Runzhou, with the surname Wang. At the age of twenty-three, he received ordination at Zhuangyan Temple. Later, upon hearing of the emergence of Chan Master Wei, he went to pay his respects. Chan Master Wei, upon seeing him, said, 'The master of the mountain has arrived.' Chan Master Huizhong thus awakened to the subtle meaning and remained by Chan Master Wei's side to serve him. Later, he bid farewell to travel and pay homage to various places. Chan Master Wei saw a Chinese trumpet creeper in the Ordination Courtyard, which had withered in the summer, and people wanted to cut it down. Chan Master Wei said to them, 'Do not cut it. When Huizhong returns, this vine will grow again.' When Chan Master Huizhong returned, it was indeed as he had said. Chan Master Wei then entrusted the mountain gate to him and moved to Yanzuo Temple. Chan Master Huizhong wore only one kasaya (robe) throughout his life, and his utensils consisted of only one pot. There were once two granaries of grain offered to the monks, which thieves spied upon, but tigers guarded them. Magistrate Zhang Xun came to the top of the mountain to pay respects and asked the Master, 'How many disciples do you have?' The Master said, 'Three or five people.' Zhang Xun said, 'How can I see them?' The Master struck the meditation bed, and three tigers roared and came out. Zhang Xun retreated in fear. Later, the assembly invited Chan Master Huizhong to return to the city and reside at the old site of Zhuangyan Temple. The Master wanted to build a Dharma hall to the east of the main hall. There was an ancient tree there, on which a flock of magpies had built their nests. The workers were about to cut it down, but the Master said to the magpies, 'A Dharma hall is to be built here; why don't you quickly leave?' After he spoke, the magpies moved their nests to other trees. When the foundation was first laid, two divine beings determined the positions of the four corners and secretly provided assistance for the night work, so the Dharma hall was quickly completed. Therefore, students from all directions gathered under the Master's seat. There were thirty-four who attained the Dharma, each residing in one direction to transform and teach beings. The Master once had a verse on pacifying the mind, which he showed to the assembly, saying: 'People and Dharma are both pure, good...'

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惡兩忘　　真心真實 　菩提道場

唐大曆三年。石室前掛鐺樹掛衣藤。忽盛夏枯死。四年六月十五日集僧布薩訖。命侍者淨髮浴身。至夜有瑞雲覆其精舍。空中復聞天樂之聲。詰旦怡然坐化。時風雨暴作震折林木。復有白虹貫于巖壑。五年春茶毗獲舍利不可勝計。壽八十七。

前法融禪師下三世旁出法嗣

金陵鐘山曇璀禪師者。吳郡人也。姓顧氏。初謁牛頭融大師。大師目而奇之。乃告之曰。色聲為無生之鴆毒。受想是至人之坑阱。子知之乎。師默而審之大悟玄旨。尋晦跡鐘山多歷年所。茅庵瓦缶以終老焉。唐天授三年二月六日。恬然入定七日而滅。壽六十二。

前智威禪師下三世旁出法嗣

宣州安國寺玄挺禪師者。不知何許人也。嘗一日有長安講華嚴經僧來。問五祖云。真性緣起其義云何。祖默然。時師侍立次乃謂曰。大德。正興一念問時。是真性中緣起。其僧言下大悟。又或問南宗自何而立。師曰。心宗非南北。

潤州鶴林玄素禪師者。潤州延陵人也。姓馬氏。唐如意年中受業于江寧長壽寺。晚參智威禪師遂悟真宗。后居京口鶴林寺。嘗一日有屠者禮謁。愿就所居辨供。師欣然而往。眾皆訝之。師曰。佛性平等賢愚一致。但可度者吾即度之。復何差別之有。或有僧問。如

【現代漢語翻譯】 現代漢語譯本 惡兩忘，真心真實，菩提道場。

唐大曆三年，石室前的掛鐺樹和掛衣藤，忽然在盛夏枯死。四年六月十五日，聚集僧眾舉行布薩儀式完畢，（曇璀禪師）命侍者剃髮沐浴。到了晚上，有祥瑞的雲彩覆蓋他的精舍，空中還聽到天樂的聲音。第二天早晨，安詳地坐化。當時風雨大作，震動折斷林木，還有一道白虹貫穿巖壑。五年春天，火化（茶毗）后得到的舍利多得數不清，享年八十七歲。

（曇璀禪師是）前法融禪師（Fa-jung，牛頭宗創始人）下三世旁出的法嗣。

金陵鐘山曇璀禪師（Tan-cui）是吳郡人，姓顧。最初拜見牛頭融大師（Niu-tou Fa-jung）。大師看了他覺得很奇異，於是告訴他說：『色聲是無生的鴆毒，受想是至人的坑阱，你知道嗎？』曇璀禪師沉默而仔細地思考，大悟玄妙的旨意。不久隱居鐘山多年，在茅草菴和瓦罐中度過晚年。唐天授三年二月六日，安然入定七日後圓寂，享年六十二歲。

（玄挺禪師是）前智威禪師（Zhi-wei）下三世旁出的法嗣。

宣州安國寺玄挺禪師（Xuan-ting），不知道是哪裡人。曾經有一天，有位在長安講解《華嚴經》（Avatamsaka Sutra）的僧人來，問五祖（Wu-zu，指五祖弘忍大師）說：『真性緣起，它的意義是什麼？』五祖沉默不語。當時玄挺禪師在旁邊侍立，於是對那位僧人說：『大德，正在興起一念發問的時候，這就是真性中的緣起。』那位僧人聽了當即大悟。又有人問：『南宗（指禪宗南宗）從何而立？』玄挺禪師說：『心宗沒有南北之分。』

潤州鶴林玄素禪師（Xuan-su）是潤州延陵人，姓馬。唐如意年間在江寧長壽寺受業。晚年參拜智威禪師，於是領悟了真宗。後來住在京口鶴林寺。曾經有一天，有個屠夫前來禮拜，願意在玄素禪師的住所提供齋飯。玄素禪師欣然前往，眾人都感到驚訝。玄素禪師說：『佛性平等，賢愚一致，只要是可以度化的人，我就度化他，又有什麼差別呢？』有僧人問：『如…

【English Translation】 English version Forgetting both good and evil, true heart and true reality, Bodhi Mandala (place of enlightenment).

In the third year of the Dali era of the Tang Dynasty, the hanging-bell tree and the hanging-clothes vine in front of the stone chamber suddenly withered in midsummer. On the fifteenth day of the sixth month of the fourth year, after gathering the monks for the Posadha (Uposatha) ceremony, (Chan Master Tan-cui) ordered his attendant to shave his head and bathe his body. That night, auspicious clouds covered his hermitage, and heavenly music was heard in the air. The next morning, he passed away peacefully in a seated posture. At that time, violent wind and rain arose, shaking and breaking trees, and a white rainbow pierced through the ravines. In the spring of the fifth year, countless Sharira (relics) were obtained after cremation (cremation), and he lived to the age of eighty-seven.

(Chan Master Tan-cui is) a collateral Dharma heir three generations down from Chan Master Fa-jung (founder of the Niu-tou School).

Chan Master Tan-cui (Tan-cui) of Zhongshan Mountain in Jinling was a native of Wu Commandery, with the surname Gu. He initially visited Great Master Niu-tou Fa-jung (Niu-tou Fa-jung). The Great Master looked at him and found him extraordinary, so he told him: 'Form and sound are the poisonous drugs of non-birth, and reception and thought are the pitfalls of the perfect man. Do you know this?' Chan Master Tan-cui pondered in silence and deeply understood the profound meaning. Soon he lived in seclusion on Zhongshan Mountain for many years, spending his old age in a thatched hut and with earthenware pots. On the sixth day of the second month of the third year of the Tianshou era of the Tang Dynasty, he peacefully entered Samadhi (meditative state) for seven days and passed away, at the age of sixty-two.

(Chan Master Xuan-ting is) a collateral Dharma heir three generations down from Chan Master Zhi-wei (Zhi-wei).

Chan Master Xuan-ting (Xuan-ting) of Anguo Temple in Xuanzhou, it is not known where he was from. Once, a monk who lectured on the Avatamsaka Sutra (Avatamsaka Sutra) in Chang'an came and asked the Fifth Patriarch (Wu-zu, referring to the Fifth Patriarch Hongren): 'What is the meaning of True Nature arising from conditions?' The Fifth Patriarch remained silent. At that time, Chan Master Xuan-ting was standing by, so he said to the monk: 'Great Virtue, the very moment you raise a thought to ask, that is the arising of conditions within True Nature.' Upon hearing this, the monk immediately attained great enlightenment. Someone also asked: 'From what is the Southern School (referring to the Southern School of Chan Buddhism) established?' Chan Master Xuan-ting said: 'The Mind School has no north or south.'

Chan Master Xuan-su (Xuan-su) of Helin Temple in Runzhou was a native of Yanling in Runzhou, with the surname Ma. During the Ruyi era of the Tang Dynasty, he received instruction at Changshou Temple in Jiangning. In his later years, he visited Chan Master Zhi-wei and thus realized the true essence. Later, he resided at Helin Temple in Jingkou. Once, a butcher came to pay respects, willing to provide offerings at Chan Master Xuan-su's residence. Chan Master Xuan-su gladly went, and everyone was surprised. Chan Master Xuan-su said: 'Buddha-nature is equal, the wise and the foolish are the same. Whoever can be liberated, I will liberate them. What difference is there?' A monk asked: 'If...

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何是西來意。師曰。會即不會。疑即不疑。師又曰。不會不疑底。不疑不會底。又有僧扣門。師問。是什麼人曰是僧。師曰。非但是僧。佛來亦不著。曰佛來為什麼不著。師曰。無汝止泊處。天寶十一年十一月十一日。中夜無疾而滅。壽八十五。建塔于黃鶴山。敕謚大津禪師大和寶航之塔。

舒州天柱山崇慧禪師者。彭州人也。姓陳氏。唐乾元初往舒州天柱山創寺。永泰元年敕賜號天柱寺。僧問。如何是天柱境。師曰。主薄山高難見日。玉鏡峰前易曉人。問達磨未來此土時。還有佛法也無。師曰。未來時且置。即今事作么生。曰某甲不會乞師指示。師曰。萬古長空一朝風月。良久又曰。阇黎會么。自己分上作么生。幹他達磨來與未來作么。他家來大似賣卜漢相似。見汝不會。為汝錐破卦文。才生吉兇。在汝分上一切自看。僧問。如何是解卜底人。師曰。汝才出門時便不中也。問如何是天柱家風。師曰。時有白雲來閉戶。更無風月四山流。問亡僧遷化向什麼處去也。師曰。灊岳峰高長積翠。舒江明月色光暉。問如何是大通智勝佛。師曰。曠大劫來未曾擁滯。不是大通智勝佛是什麼。曰為什麼佛法不現前。師曰。只為汝不會。所以成不現前。汝若會去。亦無佛道可成。問如何是道。師曰。白雲覆青嶂。蜂鳥步庭華。

【現代漢語翻譯】 現代漢語譯本 什麼是西來意（Bodhidharma從西方帶來的禪宗真諦）？ 禪師說：『會（領會）即不會，疑（懷疑）即不疑。』 禪師又說：『不會不疑的，不疑不會的。』 又有僧人敲門。禪師問：『是什麼人？』 答：『是僧人。』 禪師說：『非但是僧人，佛來也不留。』 問：『佛來為什麼不留？』 禪師說：『沒有你止泊（停留）的地方。』 天寶十一年十一月十一日，半夜無疾而終，享年八十五歲。在黃鶴山建塔，皇帝敕封謚號為大津禪師大和寶航之塔。

舒州天柱山崇慧禪師，是彭州人，姓陳氏。唐乾元初年到舒州天柱山建立寺廟。永泰元年，皇帝下令賜號為天柱寺。 僧人問：『如何是天柱境？』 禪師說：『主薄山高難見日，玉鏡峰前易曉人。』 問：『達磨（菩提達摩）未來此土（中國）時，還有佛法嗎？』 禪師說：『未來時且放一邊，現在的事情怎麼樣？』 問：『某甲（我）不會，乞求禪師指示。』 禪師說：『萬古長空一朝風月。』 良久又說：『阇黎（梵語，意為「導師」）會嗎？自己分上作么生（如何修行）？幹他達磨來與未來作么（與達摩來不來有什麼關係）？他家來大似賣卜漢相似（他來就像個算命先生），見汝不會（見你不會），為汝錐破卦文（為你點破卦象），才生吉兇（才產生吉兇的概念），在汝分上一切自看（一切都要靠你自己領悟）。』 僧人問：『如何是解卜底人（真正懂得占卜的人）？』 禪師說：『汝才出門時便不中也（你才出門就已經不準了）。』 問：『如何是天柱家風？』 禪師說：『時有白雲來閉戶，更無風月四山流。』 問：『亡僧遷化（去世）向什麼處去也？』 禪師說：『灊岳峰高長積翠，舒江明月色光暉。』 問：『如何是大通智勝佛（過去世的佛）？』 禪師說：『曠大劫來未曾擁滯（經歷漫長的時間也未曾停滯），不是大通智勝佛是什麼？』 問：『為什麼佛法不現前？』 禪師說：『只為汝不會，所以成不現前（正因為你不能領會，所以才不能顯現）。汝若會去，亦無佛道可成（如果你領會了，也就沒有佛道可成了）。』 問：『如何是道？』 禪師說：『白雲覆青嶂，蜂鳥步庭華。』

【English Translation】 English version What is the meaning of Bodhidharma's coming from the West (西來意)? The Master said: 'Understanding is not understanding; doubting is not doubting.' The Master further said: 'Not understanding without doubting, not doubting without understanding.' Then a monk knocked on the door. The Master asked: 'Who is it?' He replied: 'It is a monk.' The Master said: 'Not only a monk, but even if the Buddha comes, I will not keep him.' He asked: 'Why not keep the Buddha if he comes?' The Master said: 'There is no place for you to stop.' On the eleventh day of the eleventh month of the eleventh year of Tianbao, he passed away in the middle of the night without illness, at the age of eighty-five. A pagoda was built on Huanghe Mountain, and the emperor posthumously conferred the title of Great Master Dajin, Pagoda of Great Harmony and Precious Voyage.

Chan Master Chonghui of Tianzhu Mountain in Shuzhou was a native of Pengzhou, with the surname Chen. In the early years of the Qianyuan period of the Tang Dynasty, he went to Tianzhu Mountain in Shuzhou to establish a temple. In the first year of Yongtai, the emperor ordered the temple to be named Tianzhu Temple. A monk asked: 'What is the realm of Tianzhu (天柱境)?' The Master said: 'The Master of Records Mountain is high and difficult to see the sun; in front of Jade Mirror Peak, it is easy for people to understand.' He asked: 'When Bodhidharma (達磨) had not yet come to this land (此土, China), was there still the Buddha-dharma?' The Master said: 'Let's put aside the time before he came. What about the present?' He asked: 'I (某甲) do not understand; I beg the Master to instruct me.' The Master said: 'The vast sky of eternity, a fleeting breeze and moon.' After a long while, he said again: 'Do you understand, Ajari (阇黎, a Sanskrit term meaning 'teacher')? How do you cultivate yourself? What does it matter whether Bodhidharma comes or not? His coming is like a fortune teller; seeing that you do not understand, he pierces the hexagram for you, and only then does the concept of good and bad arise. Everything depends on your own understanding.' A monk asked: 'What is a person who understands divination (解卜底人)?' The Master said: 'The moment you step out the door, you are already wrong.' He asked: 'What is the family style of Tianzhu?' The Master said: 'Sometimes white clouds come to close the door; there is no more wind and moon flowing through the four mountains.' He asked: 'Where does the deceased monk go after transformation (遷化)?' The Master said: 'Qian Mountain Peak is high and always covered in green; the bright moon over the Shu River shines brightly.' He asked: 'What is the Buddha Great Universal Wisdom Excellence (大通智勝佛)?' The Master said: 'Having never been obstructed throughout vast kalpas (曠大劫), what else could it be if not the Buddha Great Universal Wisdom Excellence?' He asked: 'Why does the Buddha-dharma not manifest?' The Master said: 'Precisely because you do not understand, it becomes unmanifest. If you understand, there is no Buddha-path to attain.' He asked: 'What is the Dao?' The Master said: 'White clouds cover the green peaks; bees and birds walk on the flowers in the courtyard.'

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問從上諸聖有何言說。師曰。汝今見吾有何言說。問宗門中請師舉唱。師曰。石牛長吼真空外。木馬嘶時月隱山。問如何是和尚利人處。師曰。一雨普滋千山秀色。問如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。問如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜華綠蕊間。師居山演道凡二十二載。大曆十四年七月二十二日歸寂。起塔于寺北。真身見在。

前潤州鶴林寺玄素禪師法嗣

杭州徑山道欽禪師者。蘇州崑山人也。姓朱氏。初服膺儒教。年二十八玄素禪師遇之。因謂之曰。觀子神氣溫粹真法寶也。師感悟因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑則止。師遂南行抵臨安。見東北一山。因訪于樵子。曰此徑山也。乃駐錫焉。有僧問。如何是道。師云。山上有鯉魚。水底有蓬塵。馬祖令人送書到。書中作一圓相。師發緘于圓相中作一畫卻封回(忠國師聞乃云。欽師猶被馬師惑)僧問。如何是祖師西來意。師曰。汝問不當。曰如何得當。師曰。待吾滅后即向汝說。馬祖令門人智藏來問。十二時中以何為境。師曰。待汝回去時有信。藏曰。如今便回去。師曰。傳語卻須問取曹溪。唐大曆三年。代宗詔至闕下親加瞻禮。一日師在內庭見帝起立。帝曰。師何以起。師曰。檀越何得向四威儀

【現代漢語翻譯】 現代漢語譯本： 問：從前的諸位聖賢有什麼言論？ 師父說：你現在見我有什麼言論？ 問：請師父在宗門中開示。 師父說：石牛發出長長的吼聲，響徹空曠的宇宙之外；木馬嘶鳴的時候，月亮隱沒在山間。 問：如何是和尚利益眾生之處？ 師父說：一場雨普遍滋潤，千山呈現秀麗的景色。 問：如何是天柱山中的人？ 師父說：獨自走在千峰之頂，悠閒地漫步在九曲之泉。 問：如何是達摩祖師西來的真意？ 師父說：白色的猿猴抱著幼崽來到青翠的山峰，蜜蜂和蝴蝶銜著花朵在綠色的花蕊間飛舞。 禪師居住在山中弘揚佛法共二十二年。唐大曆十四年七月二十二日圓寂。弟子們在寺廟北面建塔安葬禪師的真身，至今仍然存在。

前潤州鶴林寺玄素禪師的法嗣

杭州徑山道欽禪師，是蘇州崑山人，姓朱。起初信奉儒教。二十八歲時遇到玄素禪師，玄素禪師對他說：『我看你神氣溫和純粹，真是佛法的寶貝啊。』道欽禪師深受感動，於是請求做玄素禪師的弟子。玄素禪師親自為他剃度，並告誡他說：『你順著水流而行，遇到有小路的地方就停下來。』於是道欽禪師向南而行，到達臨安，看到東北方有一座山，就向樵夫打聽，樵夫說：『這就是徑山。』於是道欽禪師就在徑山駐錫。有僧人問：『如何是道？』道欽禪師說：『山上有鯉魚，水底有蓬草和灰塵。』馬祖派人送來一封信，信中畫了一個圓圈。道欽禪師打開信，在圓圈中畫了一筆，又封好送了回去。（忠國師聽說了這件事，說：『欽禪師還是被馬祖迷惑了。』）僧人問：『如何是祖師西來的真意？』道欽禪師說：『你問得不恰當。』僧人說：『如何才能問得恰當？』道欽禪師說：『等我圓寂之後再告訴你。』馬祖派門人智藏來問：『十二時辰中以什麼為境界？』道欽禪師說：『等你回去的時候有信。』智藏說：『我現在就回去。』道欽禪師說：『傳話的人一定要去問曹溪。』唐大曆三年，代宗皇帝下詔讓道欽禪師到皇宮，親自瞻仰禮拜。一天，道欽禪師在內庭看見皇帝站立起來，皇帝問：『禪師為何站起來？』道欽禪師說：『施主為何執著於行住坐臥四種威儀？』

【English Translation】 English version: Question: What sayings did the previous sages have? The Master said: What sayings do you see me having now? Question: Please, Master, give a teaching within the Zen school. The Master said: The stone ox roars long beyond the empty void; when the wooden horse neighs, the moon hides in the mountains. Question: What is the benefit to people of the abbot? The Master said: One rain universally nourishes, a thousand mountains display beautiful colors. Question: What is a person within Tianzhu Mountain? The Master said: Walking alone on the peak of a thousand mountains, leisurely wandering in the Nine Bend Spring. Question: What is the meaning of Bodhidharma's coming from the West? The Master said: A white ape carries its cub to the green peaks; bees and butterflies carry flowers among the green stamens. The Master resided in the mountains, expounding the Dharma for twenty-two years. On the twenty-second day of the seventh month of the fourteenth year of the Dali era (of the Tang Dynasty), he passed away. A pagoda was erected north of the temple. His true body is still there.

Successor of Zen Master Xuansu of Helin Temple in Runzhou

Zen Master Daoqin of Jingshan Mountain in Hangzhou was a native of Kunshan, Suzhou, with the surname Zhu. Initially, he adhered to Confucianism. At the age of twenty-eight, he encountered Zen Master Xuansu, who said to him: 'Observing your spirit, it is gentle and pure, truly a treasure of the Dharma.' The Master was deeply moved and requested to become a disciple. Xuansu personally shaved his head and admonished him, saying: 'Travel with the flow, and stop where you find a path.' The Master then traveled south to Lin'an, saw a mountain to the northeast, and inquired of a woodcutter, who said: 'This is Jingshan Mountain.' So the Master took up residence there. A monk asked: 'What is the Dao?' The Master said: 'There are carp on the mountain, and floating dust at the bottom of the water.' Mazu sent someone to deliver a letter, in which a circle was drawn. The Master opened the letter, drew a line in the circle, and sealed it back. (National Teacher Zhong heard of this and said: 'Zen Master Qin is still deluded by Master Ma.') A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Your question is not appropriate.' The monk said: 'How can I ask appropriately?' The Master said: 'Wait until after my death, and I will tell you.' Mazu sent his disciple Zhizang to ask: 'What is taken as the realm within the twelve periods of the day?' The Master said: 'There will be a message when you return.' Zhizang said: 'I will return now.' The Master said: 'The messenger must inquire at Caoxi.' In the third year of the Dali era (of the Tang Dynasty), Emperor Daizong issued an edict summoning the Master to the palace, where he personally paid homage. One day, the Master was in the inner court and saw the Emperor stand up. The Emperor asked: 'Why does the Master stand up?' The Master said: 'Why does the benefactor cling to the four dignities of walking, standing, sitting, and lying down?'

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中見貧道。帝悅。謂忠國師曰。欲錫欽師一名。忠欣然奉詔。乃賜號國一焉。后辭歸本山。于貞元八年十二月示疾說法而逝。壽七十有九。敕謚曰大覺禪師。

前杭州徑山道欽禪師法嗣

杭州鳥窠道林禪師。本郡富陽人也。姓潘氏。母朱氏夢日光入口。因而有娠。及誕異香滿室。遂名香光焉。九歲出家。二十一于荊州果愿寺受戒。后詣長安西明寺復禮法師。學華嚴經起信論。復禮示以真妄頌俾修禪那。師問曰。初云何觀。云何用心。復禮久而無言。師三禮而退。屬唐代宗詔徑山國一禪師至闕。師乃謁之遂得正法。及南歸先是孤山永福寺有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光法師。問曰。此之法會何以作聲。師曰。無聲誰知是會。后見秦望山。有長松枝葉繁茂盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。復有鵲巢于其側自然馴狎人。亦目為鵲巢和尚。有侍者會通。忽一日欲辭去。師問曰。汝今何往。對曰。會通為法出家。以和尚不垂慈誨。今往諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師于身上拈起布毛吹之。會通遂領悟玄旨。元和中白居易出守茲郡。因入山禮謁。乃問師曰。禪師住處甚危險。師曰。太守危險尤甚。曰弟子位鎮江山。何險之有。師曰。薪

【現代漢語翻譯】 現代漢語譯本：

我在京城見到了貧道（指僧人自稱）。皇帝很高興，對忠國師說：『我想賜欽師一個名號。』忠國師欣然接受旨意，於是賜號『國一』。後來，國一禪師告辭返回本山，在貞元八年十二月示疾說法后圓寂，享年七十九歲。朝廷追諡為『大覺禪師』。

前杭州徑山道欽禪師的法嗣

杭州鳥窠道林禪師，本郡富陽人，姓潘。他的母親朱氏夢見日光進入口中，因此懷孕。出生時，異香充滿房間，於是取名為香光。九歲出家，二十一歲在荊州果愿寺受戒。後來前往長安西明寺拜見覆禮法師，學習《華嚴經》和《起信論》。復禮法師向他展示了《真妄頌》，讓他修習禪定。道林禪師問道：『最初應該如何觀想？應該如何用心？』復禮法師沉默了很久沒有回答。道林禪師行了三次禮後退下。當時唐代宗詔令徑山國一禪師前往京城，道林禪師於是去拜見他，最終得到了正法。等到他南歸時，孤山永福寺有一座辟支佛塔，當時道士和俗人共同舉辦佛法集會。道林禪師搖著錫杖走了進去。靈隱寺的韜光法師問道：『這個佛法集會為什麼要發出聲音？』道林禪師說：『沒有聲音，誰知道這是集會？』後來，他看到秦望山有一棵高大的松樹，枝葉繁茂，盤曲如傘蓋，於是就在上面棲息。所以當時的人稱他為鳥窠禪師。又有一隻喜鵲在他的旁邊築巢，自然地與人親近，人們也稱他為鵲巢和尚。有一個侍者名叫會通，有一天想要告辭離去。道林禪師問道：『你現在要到哪裡去？』會通回答說：『會通爲了佛法而出家，因為和尚您不慈悲教誨，現在要到各處去學習佛法。』道林禪師說：『如果是佛法，我這裡也有一些。』會通問：『什麼是和尚您的佛法？』道林禪師從身上拿起一根布毛，吹了一下。會通於是領悟了玄妙的旨意。元和年間，白居易出任杭州太守，因此入山拜謁，於是問禪師說：『禪師住的地方很危險。』禪師說：『太守的危險更加嚴重。』白居易說：『弟子我位鎮江山，有什麼危險呢？』禪師說：『薪』

【English Translation】 English version:

I, a humble monk, was seen in the capital. The Emperor was pleased and said to National Teacher Zhong: 'I wish to bestow a name upon Teacher Qin.' Zhong gladly accepted the decree, and thus bestowed the title 'Guo Yi'. Later, he resigned and returned to his original mountain. In the twelfth month of the eighth year of the Zhenyuan era, he showed signs of illness, preached the Dharma, and passed away at the age of seventy-nine. He was posthumously honored with the title 'Great Enlightenment Zen Master'.

Successor of Zen Master Daoqin of Jingshan, Hangzhou

Zen Master Daolin of Bird's Nest in Hangzhou, was a native of Fuyang in this prefecture, with the surname Pan. His mother, Zhu, dreamed of sunlight entering her mouth, and thus became pregnant. At his birth, a strange fragrance filled the room, so he was named Xiangguang. He left home at the age of nine, and at twenty-one, he received the precepts at Guoyuan Temple in Jingzhou. Later, he went to Ximing Temple in Chang'an to study the Avatamsaka Sutra (Huayan Jing) and the Awakening of Faith (Qixin Lun) with Dharma Master Fuli. Fuli showed him the Song of Truth and Falsehood (Zhenwang Song), instructing him to cultivate dhyana (channa) [禪那, meditation]. The Master asked: 'How should one contemplate initially? How should one use the mind?' Fuli remained silent for a long time. The Master bowed three times and withdrew. At that time, Emperor Daizong of the Tang Dynasty summoned Zen Master Guoyi of Jingshan to the capital. The Master then went to visit him and eventually obtained the true Dharma. When he returned south, there was a Pratyekabuddha (Bizhifo) [辟支佛, a Buddha who attains enlightenment on their own] pagoda at Yongfu Temple on Gushan Mountain. At that time, Daoists and laypeople were jointly holding a Dharma assembly. The Master entered, shaking his staff. Dharma Master Taoguang of Lingyin Temple asked: 'Why is there sound at this Dharma assembly?' The Master said: 'Without sound, who would know it is an assembly?' Later, he saw a tall pine tree on Qinwang Mountain, with lush branches and leaves, coiled like a canopy, so he dwelled on it. Therefore, people at that time called him the Bird's Nest Zen Master. Furthermore, a magpie nested beside him, naturally becoming tame with people. People also called him the Magpie's Nest Monk. There was an attendant named Huitong. One day, he wanted to leave. The Master asked: 'Where are you going now?' Huitong replied: 'Huitong left home for the Dharma, but because the Master does not bestow compassionate teachings, I am now going to various places to study the Buddha Dharma.' The Master said: 'If it is the Buddha Dharma, I also have a little here.' Huitong asked: 'What is the Master's Buddha Dharma?' The Master picked up a piece of cloth fluff from his body and blew on it. Huitong then understood the profound meaning. During the Yuanhe era, Bai Juyi was appointed governor of Hangzhou, so he entered the mountain to pay his respects. He then asked the Master: 'Zen Master, your dwelling place is very dangerous.' The Master said: 'The governor's danger is even greater.' Bai Juyi said: 'I, your disciple, am stationed to guard the country, what danger is there?' The Master said: 'Fuel.'

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火相交識性不停。得非險乎。又問如何是佛法大意。師曰。諸惡莫作眾善奉行。白曰。三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。白遂作禮。師于長慶四年二月十日。告侍者曰。吾今報盡言訖坐亡。壽八十有四。臘六十三(有云師名圓修者。恐是謚號)。

前杭州鳥窠道林禪師法嗣

杭州招賢寺會通禪師本郡人也。姓吳氏。本名元卿。形相端嚴幼而聰敏。唐德宗時為六宮使。王族咸美之。春時見昭陽宮華卉敷榮。玩而久之。倏聞空中有聲曰。虛幻之相開謝不停能壞善根。仁者安可嗜之。師省念稚齒崇善極生厭患。帝一日遊宮問曰。卿何不樂。對曰。臣幼不食葷膻志願從釋。曰朕視卿若昆仲。但富貴欲出於人表者不違卿。唯出家不可。既浹旬帝睹其容悴。詔王賓相之。奏曰。此人當紹隆三寶。帝謂師曰。如卿愿任選日遠近奏來。師荷德致謝。尋得鄉信言母患乞歸寧省。帝厚其所賜。敕有司津遣師。至家未幾。會韜光法師勉之。謁鳥窠為檀越。與結庵創寺寺成。啟曰。弟子七歲蔬食。十一受五戒。今年二十有二為出家故休官。愿和尚授與僧相。曰今時為僧鮮。有精苦者行多浮濫。師曰。本凈非琢磨。元明不隨照。曰汝若了凈智妙圓體自空寂。即真出家何假外相。汝當爲在家菩薩戒施俱修

【現代漢語翻譯】 現代漢語譯本 『火相交識性不停。得非險乎？』（火的各種性質相互作用，永不停息，難道不是危險的嗎？） 又問：『如何是佛法大意？』（什麼是佛法的要義？） 師曰：『諸惡莫作，眾善奉行。』（不要做任何惡事，努力奉行所有善事。） 白曰：『三歲孩兒也解恁么道。』（三歲的孩子也懂得這樣說。） 師曰：『三歲孩兒雖道得，八十老人行不得。』（三歲的孩子雖然說得出，八十歲的老人卻做不到。） 白遂作禮。（那人於是行禮。） 師于長慶四年二月十日，告侍者曰：『吾今報盡言訖坐亡。』（我在長慶四年二月十日，告訴侍者說：『我今生緣分已盡，說完這些話就要坐化了。』） 壽八十有四，臘六十三。（享年八十四歲，僧臘六十三年。）(有云師名圓修者，恐是謚號)（有人說禪師的名字是圓修，恐怕是謚號。）

前杭州鳥窠道林禪師法嗣

杭州招賢寺會通禪師本郡人也，姓吳氏，本名元卿。（杭州招賢寺的會通禪師是本郡人，姓吳，本名元卿。） 形相端嚴，幼而聰敏。（他相貌端正莊嚴，從小就聰明敏捷。） 唐德宗時為六宮使，王族咸美之。（唐德宗時擔任六宮使，王族都讚美他。） 春時見昭陽宮華卉敷榮，玩而久之。（春天時看到昭陽宮花卉盛開，觀賞了很久。） 倏聞空中有聲曰：『虛幻之相開謝不停，能壞善根，仁者安可嗜之？』（忽然聽到空中有聲音說：『虛幻的景象盛開凋謝不停，能夠破壞善根，仁者怎麼可以貪戀它呢？』） 師省念稚齒崇善，極生厭患。（禪師回想自己從小就崇尚善良，因此非常厭惡這些虛幻的景象。） 帝一日遊宮問曰：『卿何不樂？』（皇帝有一天遊覽宮殿，問道：『你為什麼不快樂？』） 對曰：『臣幼不食葷膻，志願從釋。』（回答說：『我從小就不吃葷腥，立志要皈依佛門。』） 曰：『朕視卿若昆仲，但富貴欲出於人表者不違卿，唯出家不可。』（皇帝說：『朕把你當做兄弟一樣看待，只要是能讓你在富貴上超越別人的，朕都不會違揹你，唯獨出家這件事不可以。』） 既浹旬帝睹其容悴，詔王賓相之。（過了十天，皇帝看到他容顏憔悴，就命令王公大臣去勸慰他。） 奏曰：『此人當紹隆三寶。』（王公大臣稟告說：『這個人將來會弘揚佛法。』） 帝謂師曰：『如卿愿任選日遠近奏來。』（皇帝對禪師說：『如果這是你的願望，任你選擇日子，早晚都可以稟告朕。』） 師荷德致謝。（禪師感謝皇帝的恩德。） 尋得鄉信言母患乞歸寧省。（不久得到家鄉的信，說母親生病了，請求回家探望。） 帝厚其所賜，敕有司津遣師。（皇帝賞賜了很多東西，命令有關部門護送禪師回家。） 至家未幾，會韜光法師勉之，謁鳥窠為檀越。（到家后不久，韜光法師勸勉他，於是去拜見鳥窠禪師，作為施主。） 與結庵創寺，寺成，啟曰：『弟子七歲蔬食，十一受五戒，今年二十有二為出家故休官，愿和尚授與僧相。』（和他一起結庵建立寺廟，寺廟建成后，禪師稟告說：『弟子七歲開始吃素，十一歲受五戒，今年二十二歲，爲了出家而辭官，希望和尚能授予我僧人的身份。』） 曰：『今時為僧鮮有精苦者，行多浮濫。』（鳥窠禪師說：『現在當和尚的很少有精進刻苦的人，行為大多浮誇氾濫。』） 師曰：『本凈非琢磨，元明不隨照。』（禪師說：『本來的清凈不是雕琢而成的，本來的光明不會隨著照耀而改變。』） 曰：『汝若了凈智妙圓，體自空寂，即真出家，何假外相？汝當爲在家菩薩，戒施俱修。』（鳥窠禪師說：『你如果明白了清凈智慧的微妙圓滿，體會到自性的空寂，那就是真正的出家，何必假借外在的形式呢？你應該做在家的菩薩，戒律和佈施一起修行。』）

【English Translation】 English version 『The interaction of fire's characteristics never ceases. Isn't that dangerous?』 Then he asked: 『What is the great meaning of the Buddha-dharma?』 (What is the essence of the Buddha's teachings?) The master said: 『Avoid all evil, practice all good.』 (Do no evil, cultivate all good.) He said: 『A three-year-old child also understands how to say that.』 The master said: 『Although a three-year-old child can say it, an eighty-year-old man cannot do it.』 Thereupon, he made obeisance. (Then that person bowed.) On the tenth day of the second month of the fourth year of Changqing, the master told his attendant: 『My karmic reward is now exhausted, and I will pass away after saying these words.』 He lived to eighty-four years, with sixty-three years as a monk. (Some say the master's name was Yuanxiu, which may be a posthumous title.)

Successor of the former Hangzhou Bird's Nest Daolin Chan Master

Chan Master Huitong of Zhaoxian Temple in Hangzhou was a native of this prefecture, with the surname Wu and the given name Yuanqing. (Chan Master Huitong of Zhaoxian Temple in Hangzhou was a native of this prefecture, with the surname Wu and the given name Yuanqing.) His appearance was dignified and upright, and he was intelligent from a young age. During the time of Emperor Dezong of the Tang Dynasty, he served as the Commissioner of the Six Palaces, and the royal family all praised him. In the spring, he saw the flowers blooming luxuriantly in Zhaoyang Palace and admired them for a long time. Suddenly, he heard a voice in the air saying: 『The appearances of illusion arise and cease without stopping, and they can destroy good roots. How can a benevolent person be attached to them?』 The master reflected on his youthful devotion to goodness and developed a deep aversion to these illusions. One day, the emperor toured the palace and asked: 『Why are you not happy?』 He replied: 『Since childhood, I have not eaten meat or strong-smelling foods, and I aspire to follow the path of釋 (Shì, Buddhism).』 The emperor said: 『I regard you as a brother, and I will not deny you anything that can make you surpass others in wealth and honor, but I cannot allow you to become a monk.』 After ten days, the emperor saw his haggard appearance and ordered the princes and ministers to comfort him. They reported: 『This person will surely promote the Three Jewels.』 The emperor said to the master: 『If this is your wish, you may choose a date, whether near or far, and report it to me.』 The master thanked the emperor for his kindness. Soon, he received a letter from his hometown saying that his mother was ill and requesting him to return home to visit her. The emperor generously bestowed gifts upon him and ordered the relevant officials to escort him home. Not long after arriving home, he met Dharma Master Taoguang, who encouraged him to visit Bird's Nest Chan Master as a patron. Together, they built a hermitage and founded a temple. After the temple was completed, he reported: 『I have been a vegetarian since the age of seven, and I received the Five Precepts at the age of eleven. This year, I am twenty-two years old, and I have resigned from my official position for the sake of becoming a monk. I hope that the master will ordain me as a monk.』 The master said: 『Nowadays, there are few monks who are diligent and austere; their actions are mostly superficial and excessive.』 The master said: 『The original purity is not made by polishing, and the original brightness does not change with illumination.』 The master said: 『If you understand the wonderful perfection of pure wisdom and realize the emptiness of your own nature, that is true renunciation. Why rely on external forms? You should be a lay bodhisattva, practicing both precepts and giving.』

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如謝靈運之儔也。師曰然。理雖如此於事何益。儻垂攝受則誓遵師教。如是三請皆不諾。時韜光堅白鳥窠曰。宮使未嘗娶。亦不畜侍女。禪師若不拯接。誰其度之。鳥窠即與披剃具戒。師常卯齋晝夜精進。誦大乘經而習安般三昧。尋固辭遊方。鳥窠以布毛示之悟旨。時謂布毛侍者(鳥窠章敘訖)暨鳥窠歸寂垂二十載。武宗廢其寺。師與眾僧禮辭靈塔而邁。莫知其終。

前慧忠禪師兩世旁出法嗣

天臺山佛窟巖惟則禪師者京兆人也。姓長孫氏。初謁牛頭忠禪師大悟玄旨。后隱於天臺瀑布之西巖。唐元和中法席漸盛。始自目其巖為佛窟焉。一日示眾云。天地無物也。我無物也。然未嘗無物。斯則聖人如影百年如夢。孰為生死哉。至人以是獨照。能為萬物之主。吾知之矣。汝等知之乎。有僧問。如何是那羅延箭。師云。中的也。忽一日告門人曰。汝當自勉。吾何言哉。后二日夜安坐示滅。壽八十。臘五十有八。

前天臺山佛窟巖惟則和尚法嗣

天臺山云居智禪師。嘗有華嚴院僧繼宗。問見性成佛其義云何。師曰。清凈之性本來湛然無有動搖。不屬有無凈穢長短取捨體自翛然。如是明見乃名見性。性即佛佛即性。故云見性成佛。曰性既清凈不屬有無。因何有見。師曰。見無所見。曰無所見因何更有見

。師曰見處亦無。曰如是見時是誰之見。師曰。無有能見者。曰究竟其理如何。師曰。汝知否。妄計為有即有。能所乃得名迷。隨見生解便墮生死。明見之人即不然。終日見未嘗見。求見處體相不可得。能所俱絕。名為見性。曰此性遍一切處否。師曰。無處不遍。曰凡夫具否。師曰。上言無處不遍。豈凡夫而不具乎。曰因何諸佛菩薩不被生死所拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫于清凈性中。計有能所即墮生死。諸佛大士善知清凈性中不屬有無。即能所不立。曰若如是說。即有了不了人。師曰。了尚不可得。豈有能了人乎。曰至理如何。師曰。我以要言之。汝即應念。清凈性中無有凡聖。亦無了人不了人。凡之與聖二俱是名。若隨名生解即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若云我能了彼不能了即是大病。見有凈穢凡聖亦是大病。作無凡聖解又屬撥無因果。見有清凈性可棲止亦大病。作不棲止解亦大病。然清凈性中雖無動搖。具不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗踴躍。禮謝而退。

第三十二祖忍大師。第一世旁出法嗣(第一世)

北宗神秀禪師者(耶舍三藏志云。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一毛分)開

【現代漢語翻譯】 現代漢語譯本： 師父說：『你所見的境界也是虛無的。』 繼宗問：『如果這樣看，是誰在看呢？』 師父說：『沒有能看的人。』 繼宗問：『究竟的道理是什麼？』 師父說：『你知道嗎？虛妄地認為有，就有了。能見和所見，都是因為迷惑而產生的名稱。隨著所見而產生理解，就會墮入生死輪迴。明見本性的人就不是這樣，整天都在見，卻好像未曾見過。想要找到能見之處的本體和現象，是找不到的。能見和所見都斷絕了，就叫做見性。』 繼宗問：『這個自性遍佈一切地方嗎？』 師父說：『上面說了無處不遍，難道凡夫就沒有嗎？』 繼宗問：『為什麼諸佛菩薩不被生死所束縛，而凡夫卻獨自承受這種痛苦，又怎麼能說是遍佈呢？』 師父說：『凡夫在清凈的自性中，認為有能見和所見，就墮入了生死輪迴。諸佛大士善於瞭解清凈的自性不屬於有和無，這樣能見和所見就不能成立。』 繼宗問：『如果這樣說，就有了悟和不悟的人。』 師父說：『了悟尚且不可得，哪裡有能了悟的人呢？』 繼宗問：『最究竟的道理是什麼？』 師父說：『我用簡要的話告訴你，你就要立刻明白。清凈的自性中沒有凡夫和聖人，也沒有了悟的人和不悟的人。凡夫和聖人，都只是名稱。如果隨著名稱而產生理解，就會墮入生死輪迴。如果知道假名不真實，就沒有可以被稱呼的事物。』 師父又說：『這是最究竟的地方。如果說我能了悟，而他不能了悟，就是大病。認為有清凈和污穢、凡夫和聖人，也是大病。認為沒有凡夫和聖人的理解，又屬於否定因果。認為有清凈的自性可以棲息，也是大病。認為沒有可以棲息的地方，也是大病。然而清凈的自性中雖然沒有動搖，卻具備不壞的方便應用，以及發起慈悲之心。像這樣發起和運用之處，就是完全清凈的自性。可以說是見性成佛了。』 繼宗聽后非常高興，行禮感謝後退下。

第三十二祖忍大師，第一世旁出法嗣（第一世）

北宗神秀禪師（耶舍三藏記載：艮地生玄旨，通尊媚亦尊。比肩三九族，足下一毛分）開

【English Translation】 English version: The master said, 'The realm you see is also empty.' Jizong asked, 'If that's how it is seen, who is seeing?' The master said, 'There is no one who can see.' Jizong asked, 'What is the ultimate principle?' The master said, 'Do you know? Falsely believing there is, then there is. The seer and the seen are names arising from delusion. Following what is seen and giving rise to understanding, one falls into birth and death. Those who clearly see the nature are not like this; they see all day long, yet it's as if they have never seen. Seeking the substance and form of the place of seeing is unattainable. When both the seer and the seen are cut off, it is called seeing the nature.' Jizong asked, 'Does this nature pervade all places?' The master said, 'Above it was said that there is no place it does not pervade; how could it not be present in ordinary people?' Jizong asked, 'Why are Buddhas and Bodhisattvas not bound by birth and death, while ordinary people alone endure this suffering? How can it be said to pervade?' The master said, 'Ordinary people, within the pure nature, believe there is a seer and a seen, and thus fall into birth and death. Great Buddhas and Bodhisattvas are skilled at knowing that within the pure nature, there is no belonging to existence or non-existence; thus, the seer and the seen cannot be established.' Jizong asked, 'If that's how it is said, then there are those who understand and those who do not understand.' The master said, 'Understanding is unattainable; how could there be someone who can understand?' Jizong asked, 'What is the ultimate principle?' The master said, 'I will tell you in brief, and you should immediately understand. Within the pure nature, there are no ordinary people or sages, nor are there those who understand or those who do not understand. Ordinary and sage are both just names. If one gives rise to understanding based on names, one falls into birth and death. If one knows that false names are not real, then there is nothing that can be named.' The master also said, 'This is the most ultimate place. If one says, 'I can understand, but he cannot understand,' that is a great sickness. Seeing purity and impurity, ordinary and sage, is also a great sickness. Holding the understanding that there are no ordinary people or sages is also denying cause and effect. Seeing that there is a pure nature to dwell in is also a great sickness. Holding the understanding that there is no place to dwell is also a great sickness. However, although there is no movement within the pure nature, it possesses indestructible skillful means and application, as well as the arising of compassion. Such places of arising and application are the entirely pure nature. It can be said that seeing the nature is becoming a Buddha.' Jizong was overjoyed, bowed in gratitude, and withdrew.

The Thirty-second Patriarch, Great Master Ren, the first generation of collateral Dharma heirs (the first generation).

Chan Master Shenxiu of the Northern School (Yeshe Sanzang recorded: 'The profound meaning is born in the Gen direction, both the enlightened and the flattering are respected. Shoulder to shoulder with three nine clans, a hair's breadth beneath the feet.') opened

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封尉氏人也。姓李氏。少親儒業博綜多聞。俄舍愛出家尋師訪道。至蘄州雙峰東山寺。遇五祖忍師以坐禪為務。乃嘆伏曰。此真吾師也。誓心苦節以樵汲自役而求其道。忍默識之深加器重。謂之曰。吾度人多矣。至於悟解無及汝者。忍既示滅。秀遂住江陵當陽山。唐武后聞之召至都下。于內道場供養。特加欽禮。命于舊山置度門寺以旌其德。時王公士庶皆望塵拜伏。暨中宗即位尤加禮重。大臣張說嘗問法要執弟子之禮。師有偈示眾曰。

一切佛法　　自心本有　　將心外求 　舍父逃走

神龍二年于東都天宮寺入滅。賜謚大通禪師。羽儀法物。送殯于龍門。帝送至橋。王公士庶皆至葬所。張說及徴士盧鴻一各為碑誄。門人普寂義福等。併爲朝野所重。

嵩岳慧安國師(耶舍三藏志云。九女出人倫。八女絕婚姻。朽床添六腳。心祖眾中尊)荊州枝江人也。姓衛氏。隋文帝開皇十七年。括天下私度僧尼勘師云。木無名。遂遁于山谷。大業中大發丁夫開通濟渠。饑殍相枕。師乞食以救之。獲濟者甚眾。煬帝徴師不赴。潛入太和山。暨帝幸江都海內擾攘。乃杖錫登衡岳寺行頭陀行。唐貞觀中至黃梅。謁忍祖遂得心要。麟德元年游終南山石壁因止焉。高宗嘗召師不奉詔。遍歷名跡至嵩少云。是吾終焉之地也。自

【現代漢語翻譯】 現代漢語譯本： 封師是尉氏人，姓李。他年輕時就致力於儒學，博學多聞。不久，他捨棄世俗的愛戀而出家，四處尋訪名師求道。到達蘄州雙峰東山寺時，他遇到了以坐禪為修持的五祖弘忍大師，於是歎服地說：『這真是我要尋找的老師啊！』他立下決心，刻苦修行，以砍柴打水等勞役來磨練自己，以求得真道。弘忍大師默默地瞭解他的資質，對他非常器重，對他說：『我度化的人很多了，但說到對佛法的領悟理解，沒有人能比得上你。』弘忍大師示寂后，神秀禪師便住在江陵當陽山。唐朝武則天皇帝聽說了他的名聲，便下詔將他召到都城，在皇宮內的道場供養他，對他特別欽佩禮敬，並下令在他原來的修行地建造度門寺，來表彰他的德行。當時，王公大臣和士人百姓都仰慕他的風範，爭相拜倒。等到唐中宗即位后，對他更加禮遇尊重。大臣張說曾經向他請教佛法要義，並執弟子之禮。神秀禪師曾作一偈語來開示大眾，說： 『一切佛法，自心本有，將心外求，舍父逃走。』 神龍二年，神秀禪師在東都天宮寺圓寂。皇帝賜予他『大通禪師』的謚號，並以隆重的儀仗和法器護送他的靈柩到龍門安葬。皇帝親自送到橋邊，王公大臣和士人百姓都前往墓地送葬。張說和隱士盧鴻一各自為他撰寫了碑文和誄辭。他的門人普寂、義福等人，都受到朝廷和民間的高度重視。 嵩岳慧安國師（耶舍三藏的記載說：『九女出人倫，八女絕婚姻，朽床添六腳，心祖眾中尊』），是荊州枝江人，姓衛。隋文帝開皇十七年，朝廷普查天下私自出家的僧尼，審查慧安國師時，他回答說：『木無名。』於是便隱遁到山谷中。隋煬帝大業年間，大規模徵發民工開鑿通濟渠，餓死的人相互枕藉。慧安國師乞討食物來救濟他們，得以活下來的人很多。隋煬帝徵召他，但他沒有應召，而是悄悄地進入了太和山。等到隋煬帝前往江都，天下大亂時，慧安國師便拄著錫杖登上衡山，實行頭陀苦行。唐朝貞觀年間，他到達黃梅，拜見弘忍大師，於是得到了心法要旨。麟德元年，他遊歷到終南山石壁，便在那裡住了下來。唐高宗曾經下詔徵召他，但他沒有奉詔。他遊歷了許多名勝古蹟，到達嵩山和少室山時說：『這裡就是我最終歸宿的地方啊。』

【English Translation】 English version: Master Feng was a native of Weishi, with the surname Li. In his youth, he devoted himself to Confucian studies, acquiring extensive knowledge and learning. Soon, he renounced worldly affections and left home, seeking teachers and the Way. Arriving at the Shuangfeng Dongshan Temple in Qizhou, he encountered the Fifth Patriarch, Master Hongren (Fifth Patriarch of Chan Buddhism), who practiced seated meditation. He exclaimed with admiration, 'This is truly the teacher I have been seeking!' He resolved to cultivate diligently, serving himself by gathering firewood and drawing water, seeking the true Way. Master Hongren silently recognized his potential and held him in high regard, saying to him, 'I have enlightened many people, but none can match your understanding and comprehension of the Dharma.' After Master Hongren passed away, Master Shenxiu (student of Hongren) resided at Mount Dangyang in Jiangling. Empress Wu Zetian (Empress of the Tang Dynasty) of the Tang Dynasty heard of his reputation and summoned him to the capital, providing offerings to him in the imperial palace's Dharma hall. She held him in particular esteem and reverence, and ordered the construction of Dumen Temple at his original place of practice to commend his virtue. At that time, princes, dukes, officials, and common people all admired his character and prostrated themselves in reverence. When Emperor Zhongzong (Emperor of the Tang Dynasty) ascended the throne, he treated him with even greater respect. The minister Zhang Yue (Tang Dynasty official) once sought his teachings on the essentials of the Dharma and observed the etiquette of a disciple. Master Shenxiu once composed a verse to instruct the assembly, saying: 'All Buddha-dharma, is inherent in one's own mind, to seek it externally, is to abandon one's father and flee.' In the second year of Shenlong (Tang Dynasty era), Master Shenxiu passed away at Tiangong Temple in Dongdu. The emperor bestowed upon him the posthumous title of 'Greatly Penetrating Chan Master' (Datong Chanshi), and his coffin was escorted to Longmen with grand ceremonial instruments and Dharma objects. The emperor personally accompanied the procession to the bridge, and princes, dukes, officials, and common people all went to the burial site to pay their respects. Zhang Yue and the recluse Lu Hongyi each composed inscriptions and eulogies for his tombstone. His disciples, Puji (student of Shenxiu), Yifu (student of Shenxiu), and others, were highly regarded by both the court and the public. National Teacher Huian of Mount Song (According to the records of Tripitaka Master Yeshe: 'Nine daughters surpass humanity, eight daughters sever marriage, a decaying bed adds six legs, the Mind Ancestor is the most revered among the assembly') was a native of Zhijiang in Jingzhou, with the surname Wei. In the seventeenth year of Kaihuang (Sui Dynasty era) during the reign of Emperor Wen of Sui, the court conducted a nationwide investigation of privately ordained monks and nuns. When examining National Teacher Huian, he replied, 'Wood has no name.' Thereupon, he retreated into the mountains and valleys. During the reign of Emperor Yang of Sui, a large-scale conscription of laborers was carried out to excavate the Tongji Canal, and the starving people lay upon each other. National Teacher Huian begged for food to save them, and many were able to survive. Emperor Yang summoned him, but he did not comply, and instead secretly entered Mount Taihe. When Emperor Yang went to Jiangdu and the empire was in turmoil, National Teacher Huian ascended Mount Heng with his staff, practicing asceticism. During the Zhenguan era (Tang Dynasty era), he arrived at Huangmei and visited Master Hongren, thereby obtaining the essential principles of the Mind Dharma. In the first year of Linde (Tang Dynasty era), he traveled to the Stone Wall of Mount Zhongnan and settled there. Emperor Gaozong (Emperor of the Tang Dynasty) once issued an edict summoning him, but he did not comply. He traveled to many famous sites and said upon arriving at Mount Song and Mount Shaoshi, 'This is where I will ultimately return.'

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爾禪者輻湊。有坦然懷讓二人來參。問曰。如何是祖師西來意。師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然言下知歸更不他適。讓機緣不逗辭往曹溪。武后徴至輦下待以師禮。與神秀禪師同加欽重后嘗問師甲子。對曰不記。后曰。何不記耶。師曰。生死之身其若循環。環無起盡焉用記為。況此心流注中間無間。見漚起滅者乃妄想耳。從初識至動相。滅時亦只如此。何年月而可記乎。后聞稽顙信受。尋以神龍二年。中宗賜紫袈裟。度弟子二七人。仍延入禁中供養三年。又賜摩衲一副。師辭嵩岳。是年三月三日囑門人曰。吾死已將尸向林中。待野火焚之。俄爾萬回公來見師。猖狂握手言論。傍侍傾耳都不體會。至八日閉戶偃身而寂。春秋一百二十八(隋開皇二年壬寅生。唐景龍三年巳酉滅。時稱老安國師)門人遵旨舁置林間。果野火自然阇維。得舍利八十粒。內五粒色紅紫。留于宮中。至先天二年門人建浮圖。

袁州蒙山道明禪師者鄱陽人。陳宣帝之裔孫也。國亡落於民間。以其王孫嘗受署。因有將軍之號。少於永昌寺出家慕道頗切。往依五祖法會極意研尋。初無解悟。及聞五祖密付衣法與盧行者。即率同意數十人。躡跡追逐至大庾嶺。師最先見余輩未及。盧

【現代漢語翻譯】 現代漢語譯本： 當時禪者雲集，有坦然、懷讓二人前來參訪。問道：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?） 師父說：『為何不問自己的意？』 （懷讓）說：『如何是自己的意？』 師父說：『應當觀察秘密的作用。』 （懷讓）問：『如何是秘密的作用？』 師父用眼睛的開合來向他示意。懷讓當即領悟，不再尋求其他答案。懷讓的機緣未到，於是告辭前往曹溪。 武則天徵召他到京城，以對待老師的禮節相待，與神秀禪師一同受到欽佩和尊重。武后曾經問師父的生辰，師父回答說不記得了。 武后說：『為何不記得呢？』 師父說：『生死之身，就像循環一樣，循環沒有開始和結束，哪裡需要記住呢？況且此心如流水般流淌，中間沒有間斷，所見到的水泡生滅，都是妄想罷了。從最初的認識到動相，滅的時候也是如此，哪裡有年月可以記住呢？』 武后聽后，叩頭表示相信和接受。不久，神龍二年，中宗皇帝賜予他紫袈裟，度化弟子十四人，並請入宮中供養三年，又賜予摩衲一套。師父告辭嵩山，當年三月三日，囑咐弟子們說：『我死後，將屍體放在樹林中，等待野火焚燒。』 不久，萬回公來拜見師父，瘋狂地握著手交談，旁邊侍奉的人側耳傾聽都不能領會。到八日，關上門安然去世。享年一百二十八歲（隋開皇二年壬寅年出生，唐景龍三年己酉年去世，當時被稱為老安國師）。 弟子們遵照遺囑，將屍體抬到樹林中，果然野火自然焚燒，得到舍利八十粒，其中五粒顏色紅紫色，留在宮中。到先天二年，弟子們建造了浮屠。

袁州蒙山道明禪師是鄱陽人，是陳宣帝的後代子孫。國家滅亡后流落到民間。因為他是王孫，曾經被授予官職，因此有將軍的稱號。年少時在永昌寺出家，仰慕佛道非常懇切，前往依止五祖法會，極力研習探尋，起初沒有理解領悟。等到聽說五祖秘密地將衣缽傳給盧行者（指六祖慧能 Huineng），就率領數十個志同道合的人，沿著足跡追趕到大庾嶺。道明禪師最先趕到，其他人還沒有趕到，盧...

【English Translation】 English version: At that time, many Chan practitioners gathered. Two individuals, Tanran and Huairang, came to visit. They asked: 'What is the meaning of Bodhidharma's coming from the West?' (What is the meaning of Bodhidharma's coming from the West?) The master said: 'Why don't you ask about your own mind?' (Huairang) said: 'What is my own mind?' The master said: 'You should observe the secret function.' (Huairang) asked: 'What is the secret function?' The master demonstrated by opening and closing his eyes. Huairang immediately understood and sought no other answer. As Huairang's opportunity had not yet arrived, he bid farewell and went to Caoqi. Empress Wu Zetian summoned him to the capital, treating him with the respect due to a teacher, and he was admired and respected along with Chan Master Shenxiu. The Empress once asked the master about his birth year, and the master replied that he did not remember. The Empress said: 'Why don't you remember?' The master said: 'The body of birth and death is like a cycle, and a cycle has no beginning or end, so what need is there to remember? Moreover, this mind flows like a stream, without interruption in between. The bubbles that arise and disappear are merely delusions. From the initial recognition to the moving appearance, it is the same when it disappears, so what years and months can be remembered?' Upon hearing this, the Empress bowed her head, expressing her belief and acceptance. Soon after, in the second year of Shenlong, Emperor Zhongzong bestowed upon him a purple袈裟 (kashaya, a robe worn by monks), ordained fourteen disciples, and invited him into the palace for three years of offerings. He also bestowed upon him a set of coarse cloth. The master bid farewell to Mount Song. On the third day of the third month of that year, he instructed his disciples: 'After my death, place my body in the forest and wait for a wildfire to burn it.' Soon after, Duke Wanhui came to visit the master, shaking hands and conversing wildly. Those serving nearby strained their ears but could not understand. On the eighth day, he closed the door and passed away peacefully. He was one hundred and twenty-eight years old (born in the second year of Kaihuang during the Sui Dynasty, a Renyin year, and died in the third year of Jinglong during the Tang Dynasty, a Jiyou year, and was known at the time as the Old National Master Anguo). The disciples followed his instructions and carried the body to the forest, where a wildfire naturally cremated it. Eighty舍利 (sarira, Buddhist relics) were obtained, five of which were red-purple in color and were kept in the palace. In the second year of Xiantian, the disciples built a stupa.

Chan Master Daoming of Mount Meng in Yuanzhou was a native of Poyang and a descendant of Emperor Xuan of the Chen Dynasty. After the fall of the state, he lived among the common people. Because he was a royal grandson and had once been granted an official title, he was known as a general. In his youth, he became a monk at Yongchang Temple, earnestly aspiring to the Buddhist path. He went to rely on the Fifth Patriarch's Dharma assembly, diligently studying and seeking understanding, but initially had no comprehension. When he heard that the Fifth Patriarch had secretly transmitted the robe and bowl to Layman Lu (referring to the Sixth Patriarch Huineng), he led dozens of like-minded people, following his tracks to Dayu Ridge. Chan Master Daoming was the first to arrive, while the others had not yet caught up, Lu...

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行者見師奔至。即擲衣缽于盤石曰。此衣表信可力爭耶。任君將去。師遂舉之如山不動。踟躇悚慄乃曰。我來求法非為衣也。願行者。開示於我。祖曰。不思善不思惡正恁么時。阿那個是明上坐本來面目。師當下大悟遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。祖曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水冷暖自知。今行者即是某甲師也。祖曰。汝若如是。則是吾與汝同師。黃梅善自護持。師又問。某甲向後宜往何所。祖曰。逢袁可止。遇蒙即居。師禮謝遽回至嶺下。謂眾人曰。向陟崔嵬遠望杳無軌跡。當別道尋之。皆以為然。師既回。遂獨往廬山布水臺經三載。后始往袁州蒙山大唱玄化。初名慧明。以避師上字故名道明。弟子等盡遣過嶺南參禮六祖。

前北宗神秀禪師法嗣(忍大師第二世法嗣)

五臺山巨玄禪師安陸人也。姓曹氏。幼稟業于明福院朗禪師。初講經論后參禪。會及造北宗。秀師問曰。白雲散處如何。師曰不昧。秀又問。到此間后如何。師曰。正見一枝生五葉。秀默許之。入室侍對庶幾無爽。尋至上黨寒嶺居焉。數歲之間眾盈千數。後於五臺山闡化。涉二十餘載入滅。年八十一

【現代漢語翻譯】 現代漢語譯本： 慧明（道明）禪師見到六祖慧能大師奔跑而來，立即將衣缽放在磐石上，說道：『這衣缽是作為信物，可以用力爭奪的嗎？就任憑你拿去吧。』六祖於是去拿衣缽，卻像山一樣紋絲不動。道明感到遲疑、恐懼，於是說：『我來是爲了求法，不是爲了衣缽。希望行者（指六祖）能開示我。』 六祖說：『不要思善，也不要思惡，正在這個時候，哪個是明上座（道明）你本來的面目？』道明當下大悟，全身汗流浹背，哭泣著行禮叩拜，問道：『剛才所說的密語、密意之外，還有別的意思嗎？』 六祖說：『我現在對你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你那裡。』道明說：『弟子雖然在黃梅（五祖弘忍大師處）隨眾修行，實在沒有領悟自己的本來面目。今天蒙受您的指點，如同人飲水，冷暖自知。現在行者就是弟子的老師了。』 六祖說：『你如果這樣認為，那麼就是我與你同爲師兄弟了。你要好好地在黃梅守護佛法。』道明又問：『弟子以後應該到哪裡去呢？』六祖說：『遇到袁姓的地方就可以停下來，遇到蒙山就可以居住。』道明行禮感謝后，立即返回到山嶺下，對眾人說：『我向上攀登，遠遠望去，杳無軌跡，應當從別的路去尋找。』眾人都認為他說得對。道明回去后，就獨自前往廬山布水臺住了三年。後來才前往袁州蒙山，大力宣揚玄妙的佛法。最初名叫慧明，爲了避諱他老師（六祖慧能）名字中的『能』字，所以改名叫道明。他將弟子們全部派過嶺南去參拜六祖。

前北宗神秀禪師的法嗣（忍大師第二世法嗣）

五臺山巨玄禪師是安陸人，姓曹。從小在明福院朗禪師處學習。最初講習經論，後來參禪。曾經去過北宗。神秀禪師問：『白雲消散后如何？』巨玄禪師回答：『不會迷昧。』神秀又問：『到了這裡之後如何？』巨玄禪師回答：『正見一枝生五葉。』神秀默默地認可了他。巨玄禪師入室侍奉神秀，幾乎沒有差錯。不久後到上黨寒嶺居住。幾年之間，聚集了數千人。後來在五臺山弘揚佛法，經歷了二十多年後圓寂，享年八十一歲。

【English Translation】 English version: Venerable Daoming, seeing the Sixth Patriarch Huineng running towards him, immediately threw the robe and bowl onto a rock and said, 'Is this robe a symbol of faith that can be fought for? I'll let you take it.' The Sixth Patriarch then tried to lift it, but it was as immovable as a mountain. Daoming hesitated, trembled, and then said, 'I have come to seek the Dharma, not for the robe. I hope the practitioner (referring to the Sixth Patriarch) can enlighten me.' The Sixth Patriarch said, 'Do not think of good, do not think of evil. At this very moment, what is your, Venerable Ming (Daoming)'s, original face?' Daoming had a great awakening at that moment, his whole body covered in sweat. He wept, bowed, and asked, 'Besides the secret words and secret meanings you just spoke, is there any other meaning?' The Sixth Patriarch said, 'What I am telling you now is not a secret. If you reflect upon your own original face, the secret is within you.' Daoming said, 'Although I have been practicing with the community at Huangmei (under the Fifth Patriarch Hongren), I have not truly realized my own original face. Today, I have received your guidance, like a person drinking water, knowing whether it is cold or warm for themselves. Now, the practitioner is my teacher.' The Sixth Patriarch said, 'If you think so, then you and I are fellow disciples. You must diligently protect the Dharma at Huangmei.' Daoming then asked, 'Where should I go in the future?' The Sixth Patriarch said, 'Stop where you encounter the surname Yuan, and reside where you encounter Mount Meng.' Daoming bowed in gratitude and immediately returned to the foot of the mountain, saying to the crowd, 'I climbed upwards, and looking far into the distance, there was no trace. We should seek it by another path.' Everyone thought he was right. After Daoming returned, he went alone to the Boshui Terrace on Mount Lu and stayed there for three years. Later, he went to Mount Meng in Yuanzhou and vigorously propagated the profound Dharma. He was initially named Huiming, but changed his name to Daoming to avoid using the character 'Neng' from his teacher's (Sixth Patriarch Huineng) name. He sent all his disciples across the Lingnan Mountains to pay respects to the Sixth Patriarch.

The former Dharma successor of Northern School Zen Master Shenxiu (second generation Dharma successor of Master Ren)

Zen Master Juxuan of Mount Wutai was a native of Anlu, with the surname Cao. He studied under Zen Master Lang at Mingfu Temple from a young age. Initially, he studied and lectured on scriptures, and later practiced Chan. He once visited the Northern School. Zen Master Shenxiu asked, 'What is it like after the white clouds have dispersed?' Zen Master Juxuan replied, 'Not obscured.' Shenxiu then asked, 'What is it like after arriving here?' Zen Master Juxuan replied, 'The correct view is one branch producing five leaves.' Shenxiu silently acknowledged him. Juxuan served Shenxiu in his room, and there were hardly any mistakes. Soon after, he resided in Hanling of Shangdang. Within a few years, thousands of people gathered. Later, he propagated the Dharma on Mount Wutai, and after more than twenty years, he passed away at the age of eighty-one.

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。以唐開元十五年九月三日。奉全身入塔。

河中府中條山智封禪師。姓吳氏。初習唯識論滯于名相。為知識所詰乃發憤罷講。遊行登武當山。見秀禪師疑心頓釋。思養聖胎乃辭去。居於蒲津安峰山。不下十年木食澗飲。屬州牧衛文升請歸城內。建新安國院居之。緇素歸依憧憧不絕。使君問曰。某今日後如何。師曰。日從蒙氾出。照樹全無影。使君初不能諭。拱揖而退。少選開曉釋然自得。師來往中條山二十餘年。得其道者不可勝紀。滅後門人于州城北建塔焉。

兗州降魔藏禪師趙郡人也。姓王氏。父為豪掾。師七歲出家。時屬野多妖鬼魅惑於人。師孤形制伏曾無少畏。故得降魔名焉。即依廣福院明贊禪師。出家服勤。受法后遇北宗盛化便誓摳衣。秀師問曰。汝名降魔。此無山精木怪。汝翻作魔耶。師曰。有佛有魔。秀曰。汝若是魔必住不思議境界。師曰。是佛亦空何境界之有。秀懸記之曰。汝與少皞之墟有緣。師尋入泰山。數稔學者雲集。一日告門人曰。吾今老朽物極有歸。言訖而逝壽九十一。

壽州道樹禪師唐州人也。姓聞氏。幼探經籍。年將五十因遇高僧誘諭。遂誓出家。禮本部明月山慧文為師。師恥乎年長求法淹遲。勵志遊方無所不至。后歸東洛遇秀禪師。言下知微晚成法器。乃卜壽州三

【現代漢語翻譯】 現代漢語譯本：唐開元十五年九月三日，（人們）將（他的）全身奉入塔中。

河中府（今山西永濟）中條山智封禪師，姓吳。起初學習唯識論，卻被名相所困。被有識之士詰問后，於是發憤停止講學，登上武當山。見到秀禪師（指神秀）后，疑心頓時消解。思慮著涵養聖胎，於是辭別離去，居住在蒲津（今山西永濟）安峰山。不下山十年，以樹木果實為食，以山澗水為飲。適逢州牧衛文升邀請他回到城內，建造新安國院讓他居住。僧人和俗人歸附信奉，絡繹不絕。使君（指衛文升）問道：『我今日之後會如何？』禪師說：『太陽從蒙氾（不清楚具體含義，可能指地名或某種自然現象）升起，照在樹上卻完全沒有影子。』使君起初不能領悟，拱手行禮後退下。不久之後開悟明白，心中釋然。禪師來往于中條山二十餘年，得到他教誨的人數不勝數。圓寂后，門人在州城北面建造塔。

兗州（今山東兗州）降魔藏禪師，趙郡（今河北趙縣）人，姓王。他的父親是地方上的豪強。禪師七歲出家。當時野外多有妖鬼迷惑人，禪師獨自一人制伏妖鬼，沒有絲毫畏懼，因此得到降魔的稱號。他依止廣福院的明贊禪師出家服侍，受法之後，遇到北宗禪（指神秀的禪宗北宗）盛行，便發誓前往學習。秀禪師問道：『你名叫降魔，這裡沒有山精木怪，你反而成了魔嗎？』禪師說：『有佛就有魔。』秀禪師說：『你如果是魔，必定住在不可思議的境界。』禪師說：『是佛也是空，哪裡有什麼境界？』神秀預言說：『你與少皞（中國神話人物，五帝之一）之墟（指古老的居住地）有緣。』禪師於是前往泰山，幾年后，前來學習的人雲集。一天，他告訴門人說：『我如今老朽，事物發展到極點終有歸宿。』說完就圓寂了，享年九十一歲。

壽州（今安徽壽縣）道樹禪師，唐州（今河南唐河）人，姓聞。年幼時就探究經書典籍。將近五十歲時，因為遇到高僧的引導勸說，於是發誓出家。拜本部（不清楚具體含義）明月山慧文為師。禪師以自己年長才求法為恥，立志遊歷四方，無所不至。後來回到東洛（今河南洛陽）遇到秀禪師，聽了他的話后領悟到精微之處，晚年成為可以造就的法器。於是選擇在壽州三峰山隱居。

【English Translation】 English version: On the third day of the ninth month of the fifteenth year of Kaiyuan (Tang Dynasty), his whole body was enshrined in a pagoda.

Zen Master Zhifeng of Zhongtiao Mountain in Hezhong Prefecture (present-day Yongji, Shanxi Province), his surname was Wu. Initially, he studied the Vijnanavada (Yogacara) school, but was trapped by its terminology. After being questioned by knowledgeable people, he resolved to stop lecturing and ascended Mount Wudang. Upon seeing Zen Master Xiu (referring to Shenxiu), his doubts were immediately dispelled. Contemplating the nurturing of the 'holy embryo,' he bid farewell and resided on Anfeng Mountain in Pujin (present-day Yongji, Shanxi Province). For ten years, he did not descend the mountain, subsisting on fruits and drinking from mountain streams. It happened that the prefect, Wei Wensheng, invited him back to the city and built the Xin'an Temple for him to reside in. Monks and laypeople flocked to him in droves. The prefect (referring to Wei Wensheng) asked: 'What will become of me in the future?' The Zen master replied: 'The sun rises from Mengfan (unclear specific meaning, possibly a place name or natural phenomenon), but casts no shadow on the trees.' The prefect initially did not understand, bowed respectfully, and withdrew. After a short while, he awakened and understood, feeling relieved. The Zen master traveled back and forth to Zhongtiao Mountain for over twenty years, and the number of people who received his teachings was countless. After his death, his disciples built a pagoda north of the prefectural city.

Zen Master Jiangmo Zang of Yanzhou (present-day Yanzhou, Shandong Province) was from Zhao Commandery (present-day Zhao County, Hebei Province), his surname was Wang. His father was a local powerful man. The Zen master became a monk at the age of seven. At that time, there were many demons and ghosts in the wilderness that bewitched people. The Zen master subdued the demons alone, without the slightest fear, hence he was given the title 'Jiangmo' (Subduer of Demons). He became a monk and served under Zen Master Mingzan of Guangfu Temple. After receiving the Dharma, he encountered the flourishing of the Northern School of Chan (referring to Shenxiu's Northern School of Zen) and vowed to study there. Zen Master Xiu asked: 'Your name is Jiangmo (Subduer of Demons), but there are no mountain spirits or goblins here. Are you instead becoming a demon?' The Zen master replied: 'Where there is Buddha, there is demon.' Zen Master Xiu said: 'If you are a demon, you must dwell in an inconceivable realm.' The Zen master said: 'Buddha is also empty, so what realm is there?' Shenxiu predicted: 'You have an affinity with the ruins of Shaohao (a figure in Chinese mythology, one of the Five Emperors).' The Zen master then went to Mount Tai. After several years, scholars gathered in large numbers. One day, he told his disciples: 'I am now old and decaying, and things at their extreme must return to their origin.' After speaking, he passed away at the age of ninety-one.

Zen Master Daoshu of Shouzhou (present-day Shou County, Anhui Province) was from Tang Prefecture (present-day Tanghe, Henan Province), his surname was Wen. He explored scriptures and texts from a young age. When he was nearly fifty years old, he was persuaded by a high-ranking monk and vowed to become a monk. He took Huìwén of Mingyue Mountain in Benbu (unclear specific meaning) as his teacher. The Zen master was ashamed that he sought the Dharma late in life, and resolved to travel far and wide, reaching everywhere. Later, he returned to Dongluo (present-day Luoyang, Henan Province) and met Zen Master Xiu. After hearing his words, he understood the subtleties and became a vessel of Dharma in his later years. He then chose to live in seclusion on Sanfeng Mountain in Shouzhou.

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峰山結茅而居。常有野人服色素樸言譚詭異。于言笑外化作佛形及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒睹之皆不能測。如此涉十年。后寂無形影。師告眾曰。野人作多色伎倆眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。唐寶曆元年示疾而終。壽九十二。明年正月建塔。

淮南都梁山全植禪師光州人也。姓芮氏。初結庵居止。太守衛文卿命本州長壽寺開法聚徒。文卿問曰。將來佛法隆替若何。師曰。真實之物無古無今亦無軌躅。有為之法四相遷流。法當堙厄。君侯可見。師年九十三而終。唐會昌四年甲子九月七日入塔。

前嵩岳慧安國師法嗣

洛京福先寺仁儉禪師。自嵩山罷問放曠郊𢌅。時謂之騰騰和尚。唐天冊萬歲中。天后詔入殿前。仰視天后良久曰。會么。后曰不會。師曰。老僧持不語戒。言訖而出。翌日進短歌一十九首。天后覽而嘉之厚加賜賚。師皆不受。又令寫歌辭傳佈天下。其辭並敷演真理。以警時俗唯了元歌一首盛行於世。

嵩岳破灶墮和尚不稱名氏。言行叵測隱居嵩岳。山塢有廟甚靈。殿中唯安一灶。遠近祭祠不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下云。咄此灶。只是泥瓦合成。聖從何來靈從何起。恁么烹宰物命。又打三下。灶

【現代漢語翻譯】 現代漢語譯本：峰山的僧人在用茅草搭建的屋子裡居住。經常有穿著樸素、言談怪異的野人出現。他們在談笑之外，會變化成佛、菩薩、羅漢、天仙等形象，有時還會放出神光，或者發出聲響。禪師的學徒們看到這些都無法理解。這樣的情況持續了十年。後來，野人不再出現。禪師告訴大家說：『野人使用各種伎倆來迷惑人，我只要做到不見不聞，他們的伎倆終究會用完，而我的不見不聞卻是無窮無盡的。』唐朝寶曆元年，禪師示現疾病而圓寂，享年九十二歲。第二年正月，人們為他建造了塔。 淮南都梁山的全植禪師是光州人，姓芮。他最初結廬而居。太守衛文卿命令他在本州的長壽寺開壇講法，聚集僧眾。衛文卿問道：『將來的佛法會如何興盛或衰落？』禪師回答說：『真實的事物沒有過去也沒有現在，也沒有任何痕跡。有為之法會隨著四相遷流變化，佛法應當會衰落。』您應該能看到這一點。禪師九十三歲時圓寂。唐朝會昌四年甲子年九月七日入塔。 前嵩岳慧安國師的法嗣。 洛京福先寺的仁儉禪師，從嵩山停止參學后，便在郊外自由自在地遊蕩，當時人們稱他為『騰騰和尚』。唐朝天冊萬歲年間，武則天詔令他進入殿前。禪師仰視武則天很久，問道：『會么？（明白嗎？）』武則天回答說：『不會。』禪師說：『老僧持不語戒。』說完就離開了。第二天，他進獻了短歌十九首。武則天看了之後非常讚賞，賞賜了很多東西，禪師都沒有接受。武則天又命令將歌辭抄寫下來，在天下傳佈。這些歌辭都在闡述真理，用來警醒世俗，只有《了元歌》一首在世上廣為流傳。 嵩岳破灶墮和尚沒有留下姓名，他的言行難以預測，隱居在嵩岳。山塢里有一座廟宇非常靈驗，殿中只供奉著一個灶。遠近的人們不斷前來祭拜，宰殺了很多牲畜。禪師有一天帶領侍從僧人進入廟宇，用枴杖敲了灶三下，說道：『咄！這個灶，只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹宰物命！』又打了三下，灶就塌了。

【English Translation】 English version: The monk of Fengshan lived in a thatched hut. Often, wild men appeared, dressed plainly and speaking strangely. Besides laughing and talking, they would transform into the forms of Buddha, Bodhisattvas, Arhats, and celestial beings, sometimes emitting divine light or making sounds. The master's disciples, witnessing this, were unable to comprehend it. This continued for ten years. Later, the wild men disappeared without a trace. The master told everyone, 'The wild men use various tricks to deceive people. If I simply do not see or hear, their tricks will eventually be exhausted, while my not seeing or hearing is endless.' In the first year of the Baoli era of the Tang Dynasty, the master showed signs of illness and passed away at the age of ninety-two. In the first month of the following year, a pagoda was built for him. Quan Zhi (Complete Planting) Zen Master of Duliang Mountain (Single Beam Mountain) in Huainan (South of Huai River) was from Guang Prefecture (Vast Prefecture), with the surname Rui. He initially lived in a hermitage. The prefect Wei Wenqing ordered him to open a Dharma assembly and gather disciples at Changshou Temple (Longevity Temple) in the prefecture. Wei Wenqing asked, 'What will be the future rise and fall of the Buddha Dharma?' The master replied, 'The real thing has no past and no present, nor any traces. The conditioned Dharma changes with the four characteristics, so the Dharma should decline.' You should be able to see this. The master passed away at the age of ninety-three. On the seventh day of the ninth month of the Jiazi year (year 1) of the Huichang era (era name) of the Tang Dynasty, he entered the pagoda. Successor of National Teacher Huian (Wisdom Peace) of Former Songyue (High Mountain). Renjian (Benevolence and Frugality) Zen Master of Fuxian Temple (Blessing First Temple) in Luoyang (North of Luo River), after ceasing his studies at Song Mountain (High Mountain), wandered freely in the suburbs. At that time, people called him 'Teng Teng (Soaring) Monk'. During the Tiance Wansui era (era name) of the Tang Dynasty, Empress Wu Zetian summoned him to the palace. The Zen master looked at the Empress for a long time and asked, 'Do you understand?' The Empress replied, 'I do not understand.' The Zen master said, 'This old monk observes the vow of silence.' After saying this, he left. The next day, he presented nineteen short poems. Empress Wu Zetian read them and greatly appreciated them, bestowing many gifts, which the Zen master refused. Empress Wu Zetian then ordered the poems to be copied and spread throughout the land. These poems all expounded the truth to warn the world, but only one poem, 'Liao Yuan Ge (Song of Understanding the Source)', became widely popular. The Broken Stove Tuo (Fallen) Monk of Songyue (High Mountain) did not reveal his name. His words and actions were unpredictable, and he lived in seclusion on Song Mountain. There was a very efficacious temple in the mountain valley, with only a stove enshrined in the hall. People from far and near continuously came to worship, slaughtering many living beings. One day, the master led his attendant monks into the temple, struck the stove three times with his staff, and said, 'Bah! This stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet you slaughter so many living beings!' He struck it three more times, and the stove collapsed.

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乃傾破墮落(安國師號為破灶墮)須臾有一人青衣峨冠。忽然設拜師前。師曰。是什麼人。云我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選侍僧等問師云。某等諸人久在和尚左右。未蒙師苦口直為某等。灶神得什麼徑旨便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧等立而無言。師曰會么。主事云。不會。師曰。本有之性為什麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也。後有義豐禪師。舉白安國師。國師嘆曰。此子會盡物我一如。可謂如朗月處空無不見者。難遘伊語脈。豐禪師乃低頭叉手而問云。未審什麼人遘他語脈。國師曰。不知者。又僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物物非物也。所以道心能轉物即同如來。又僧問。如何是修善行人。師曰。捻槍帶甲。云如何是作惡行人。師曰。修禪入定。僧云。某甲淺機請師直指。師曰。汝問我惡惡不從善。汝問我善善不從惡。良久又曰。會么。僧。云不會。師曰。惡人無善念。善人無噁心。所以道。善惡如浮雲。俱無起滅處。其僧從言下大悟。有僧從牛頭處來。師乃曰。來自何人法會。僧近前叉手繞師一

匝。而出。師曰。牛頭會下不可有此人。僧乃回師上邊叉手而立。師云。果然果然。僧卻問云。應物不由他時如何。師曰。爭得不由他僧云。恁么即順正歸原去也。師曰。歸原何順。僧云。若非和尚幾錯招愆。師曰。猶是未見四祖時道理也見后通將來。僧卻繞師一匝而出。師曰。順正之道今古如然。僧作禮。又僧侍立久。師乃曰。祖祖佛佛只說如人。本性本心別無道理。會取會取。僧禮謝。師乃以拂子打之曰。一處如是千處亦然。僧乃叉手近前應喏一聲。師曰。更不信更不信。僧問。如何是大闡提人。師曰。尊重禮拜。又問。如何是大精進人。師曰。毀辱瞋恚。其後莫知所終。

嵩岳元圭禪師伊闕人也。姓李氏。幼歲出家。唐永淳二年受具戒隸閑居寺。習毗尼無解。后謁安國師。印以真宗頓悟玄旨。遂卜廬于岳之龐塢。一日有異人者。峨冠褲褶而至。從者極多。輕步舒徐稱謁大師。師睹其形貌奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我耶。師曰。吾觀佛與眾生等。吾一目之豈分別耶。彼曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾本不生汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾耶。神稽首曰。我亦

【現代漢語翻譯】 現代漢語譯本： 僧人繞著（義玄禪師）轉了一圈而出。義玄禪師說：『牛頭山慧融禪師門下不應該有這種人。』僧人於是轉身，叉手站在一邊。義玄禪師說：『果然如此，果然如此。』僧人卻問道：『應物不由他時如何？』義玄禪師說：『怎能不由他？』僧人說：『這麼說就是順正歸原去了。』義玄禪師說：『歸原何順？』僧人說：『若不是和尚，幾乎就錯誤地招惹了罪過。』義玄禪師說：『這還是未見四祖道信禪師時的道理，見后才能通達將來。』僧人又繞著義玄禪師轉了一圈而出。義玄禪師說：『順正之道，自古以來就是這樣。』僧人行禮。

又有僧人侍立很久，義玄禪師於是說：『祖祖佛佛只是說如人（像人一樣），本性本心，沒有別的道理，領會啊，領會啊。』僧人禮謝。義玄禪師就用拂子打他，說：『一處如此，千處也是這樣。』僧人於是叉手近前，應了一聲『喏』。義玄禪師說：『更不信，更不信。』僧人問：『如何是大闡提（斷善根的人）人？』義玄禪師說：『尊重禮拜。』又問：『如何是大精進人？』義玄禪師說：『毀辱瞋恚。』其後就不知道他的結局了。

嵩岳元圭禪師，是伊闕（地名，今河南洛陽附近）人，姓李。年幼時出家，唐永淳二年受具足戒，隸屬於閑居寺。學習毗尼（戒律）卻不能理解。後來拜訪安國師，被印證以真宗頓悟的玄妙旨意。於是就在嵩山龐塢結廬而居。一天，有個奇異的人，戴著高高的帽子，穿著短褲，跟隨的人很多，輕緩地走來，自稱拜見大師。元圭禪師看到他的形貌奇偉非常，就告訴他說：『善來仁者（對人的尊稱），為何而來？』那人說：『禪師難道不認識我嗎？』元圭禪師說：『我看佛與眾生平等，我一視同仁，哪裡會分別呢？』那人說：『我是此嵩山的岳神（山神）啊，能使人生死。禪師怎麼能一視同仁地看待我呢？』元圭禪師說：『我本來不生，你又怎麼能使我死？我看待身體與虛空一樣，看待我與你一樣。你能破壞虛空與你自身嗎？如果能破壞虛空及破壞你自身，我就是不生不滅的。你尚且不能這樣做，又怎麼能使我生死呢？』山神叩頭說：『我也』

【English Translation】 English version: A monk circled around (Zen Master Yixuan) and exited. Zen Master Yixuan said, 'There shouldn't be someone like this under Niu Tou Hui-rong (Zen Master Hui-rong of Niu Tou Mountain).' The monk then turned around, clasped his hands and stood to the side. Zen Master Yixuan said, 'Indeed, indeed.' The monk then asked, 'What about when responding to things without relying on others?' Zen Master Yixuan said, 'How can you not rely on others?' The monk said, 'In that case, it's returning to the origin in accordance with righteousness.' Zen Master Yixuan said, 'What righteousness is there in returning to the origin?' The monk said, 'If it weren't for the venerable monk, I would have almost mistakenly incurred sin.' Zen Master Yixuan said, 'This is still the reasoning from before seeing the Fourth Patriarch Daoxin (Zen Master Daoxin, the Fourth Patriarch of Chan Buddhism); only after seeing him can you understand the future.' The monk circled around Zen Master Yixuan again and exited. Zen Master Yixuan said, 'The path of righteousness has always been like this.' The monk bowed.

Another monk stood in attendance for a long time. Zen Master Yixuan then said, 'All the Buddhas and Patriarchs only speak of being like a person; the original nature and original mind have no other principle. Understand it, understand it.' The monk bowed in thanks. Zen Master Yixuan then struck him with his whisk, saying, 'If it's like this in one place, it's like this in a thousand places.' The monk then clasped his hands, stepped forward, and responded with a 'Yes.' Zen Master Yixuan said, 'I don't believe it, I don't believe it.' The monk asked, 'What is a great Icchantika (one who has severed the roots of goodness)?' Zen Master Yixuan said, 'Respectful reverence and worship.' He also asked, 'What is a person of great diligence?' Zen Master Yixuan said, 'Defamation, insult, anger, and hatred.' After that, no one knew his end.

Zen Master Yuan-gui of Songyue Mountain, was a native of Yique (place name, near present-day Luoyang, Henan province), with the surname Li. He left home at a young age and received the full precepts in the second year of Yongchun during the Tang Dynasty, belonging to Xianju Temple. He studied the Vinaya (rules of discipline) but could not understand it. Later, he visited Master Anguo and was certified with the profound meaning of sudden enlightenment of the true essence. He then built a hermitage in Pangwu on Song Mountain. One day, a strange person, wearing a tall hat and short trousers, arrived with many followers, walking slowly and claiming to pay respects to the master. Zen Master Yuan-gui saw that his appearance was extraordinary and majestic, and told him, 'Welcome, benevolent one. Why have you come?' The person said, 'Does the Zen master not recognize me?' Zen Master Yuan-gui said, 'I see the Buddha and sentient beings as equal. I view them all the same; how could I differentiate?' The person said, 'I am the mountain god (Yue Shen) of this Song Mountain, and I can cause people to live or die. How can the Zen master view me all the same?' Zen Master Yuan-gui said, 'I am originally unborn; how can you cause me to die? I view the body as equal to emptiness, and I view myself as equal to you. Can you destroy emptiness and yourself? If you can destroy emptiness and destroy yourself, then I am neither born nor die. You are not yet able to do so; how can you cause me to live or die?' The mountain god bowed his head and said, 'I also'

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聰明正直於余神。詎知師有廣大之智辯乎。愿授以正戒令我度世。師曰。汝既乞戒即既戒也。所以者何。戒外無戒又何戒哉。神曰此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張坐秉爐正幾曰。付汝五戒。若能奉持即應曰能。不能即曰否。神曰。謹受教。師曰。汝能不淫乎。曰亦娶也。師曰。非謂此也。謂無羅欲也。曰能。師曰。汝能不盜乎。曰何乏我也焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直焉能有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言。以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無汝孰為戒哉。神曰。我神通亞佛。師曰。汝神通十句五能五不能。佛則十

【現代漢語翻譯】 現代漢語譯本 聰明正直的余神問道：『我怎麼知道老師您有廣大的智慧和辯才呢？我希望您能傳授我真正的戒律，讓我能夠度過此生。』 老師說：『你既然請求受戒，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又何必再求戒呢？』 余神說：『這個道理我聽了還很迷惑，我只是請求老師傳授戒律，讓我成為您的門下弟子。』 老師於是端正地坐著，擺好香爐和幾案，說：『現在傳授你五戒。如果能夠奉持，就回答「能」，如果不能，就回答「否」。』 余神說：『謹遵教誨。』 老師問：『你能夠不邪淫嗎？』 余神說：『我也娶妻啊。』 老師說：『我說的不是這個，我說的是沒有貪戀情慾。』 余神說：『能。』 老師問：『你能夠不偷盜嗎？』 余神說：『我什麼都不缺，怎麼會去偷盜呢？』 老師說：『我說的不是這個，我說的是享受供奉卻為非作歹，不接受供奉卻做好事。』 余神說：『能。』 老師問：『你能夠不殺生嗎？』 余神說：『我實際上掌管著殺生的權力，怎麼能說不殺生呢？』 老師說：『我說的不是這個，我說的是有濫殺無辜、誤殺、疑殺的情況。』 余神說：『能。』 老師問：『你能夠不妄語嗎？』 余神說：『我為人正直，怎麼會有妄語呢？』 老師說：『我說的不是這個，我說的是言行不符合天道。』 余神說：『能。』 老師問：『你不會因為飲酒而犯錯吧？』 余神說：『能。』 老師說：『以上就是佛的戒律。』 老師又說：『要以有心的態度去奉持戒律，但不要以執著的心去拘泥於戒律。要以有心的態度去對待萬物，但不要以執著的心去想念自身。如果能夠這樣，那麼在天地產生之前，就不會因為精氣而存在；在天地消亡之後，也不會因為衰老而消失；終日變化卻不算是動，完全寂靜也不算是停止。』 『領悟了這個道理，那麼即使娶妻也不是真正的夫妻關係，即使享受供奉也不是真正的獲取，即使掌握權力也不是真正的擁有，即使有所作為也不是真正的故意，即使醉酒也不是真正的昏聵。如果能夠對萬物都無心，那麼貪戀情慾就不算是邪淫，享受供奉卻為非作歹，不接受供奉卻做好事就不算是偷盜，濫殺無辜、誤殺、疑殺就不算是殺生，言行不符合天道就不算是妄語，昏聵荒唐、顛倒錯亂就不算是醉酒。這就叫做無心。無心就沒有戒律，沒有戒律也就沒有無心。沒有佛，也沒有眾生，沒有你，也沒有我。沒有你，又為誰而設戒呢？』 余神說：『我的神通僅次於佛。』 老師說：『你的神通有十句話，其中五句能，五句不能。而佛則十句都能。』

【English Translation】 English version Yu Shen (Remaining Spirit), being clever and upright, asked: 'How would I know that the master has vast wisdom and eloquence? I wish to be taught the true precepts so that I may cross this life.' The master said: 'Since you have requested the precepts, you have already received them. Why is that? Because there are no precepts outside of the precepts. Why seek them again?' Yu Shen said: 'I am still confused by this principle. I only ask the master to impart the precepts so that I may become your disciple.' The master then sat upright, arranged the incense burner and the table, and said: 'Now I impart to you the five precepts. If you can uphold them, answer 'I can.' If you cannot, answer 'I cannot.' Yu Shen said: 'I respectfully receive your teachings.' The master asked: 'Can you abstain from sexual misconduct?' Yu Shen said: 'I am married.' The master said: 'I am not referring to that. I am referring to having no craving for lust.' Yu Shen said: 'I can.' The master asked: 'Can you abstain from stealing?' Yu Shen said: 'I lack nothing. Why would I steal?' The master said: 'I am not referring to that. I am referring to enjoying offerings while doing evil, and not accepting offerings while doing good.' Yu Shen said: 'I can.' The master asked: 'Can you abstain from killing?' Yu Shen said: 'I actually wield the power of killing. How can I say I do not kill?' The master said: 'I am not referring to that. I am referring to indiscriminate killing, accidental killing, and killing based on doubt.' Yu Shen said: 'I can.' The master asked: 'Can you abstain from false speech?' Yu Shen said: 'I am upright. How could I have false speech?' The master said: 'I am not referring to that. I am referring to words and actions that do not accord with the will of Heaven.' Yu Shen said: 'I can.' The master asked: 'Will you not be ruined by alcohol?' Yu Shen said: 'I can.' The master said: 'The above are the precepts of the Buddha.' The master further said: 'Uphold the precepts with intention, but do not be attached to them with a clinging mind. Treat all things with intention, but do not think of yourself with attachment. If you can be like this, then before the creation of heaven and earth, you will not exist because of essence; after the destruction of heaven and earth, you will not disappear because of old age. Changing all day long is not considered movement, and being completely silent is not considered rest.' 'If you understand this principle, then even marriage is not a true marital relationship, even enjoying offerings is not true acquisition, even wielding power is not true possession, even acting is not true intention, even being drunk is not true confusion. If you can be without mind towards all things, then craving for lust is not sexual misconduct, enjoying offerings while doing evil and not accepting offerings while doing good is not stealing, indiscriminate killing, accidental killing, and killing based on doubt is not killing, words and actions that do not accord with the will of Heaven is not false speech, and being confused, absurd, and inverted is not drunkenness. This is called no-mind. No-mind means no precepts, and no precepts means no-mind. There is no Buddha, and no sentient beings, no you, and no me. Without you, for whom are the precepts established?' Yu Shen said: 'My spiritual powers are second only to the Buddha.' The master said: 'Your spiritual powers have ten statements, of which five you can do and five you cannot. The Buddha can do all ten.'

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句七能三不能。神悚然避席跪啟曰。可得聞乎。師曰。汝能戾上帝。東天行而西七曜乎。曰不能。師曰。汝能奪地祇。融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。更無一人能主有法。有法無主是謂無法無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧未聞空。義師所授戒我當奉行。今愿報慈德效我所能。師曰。吾觀身無物觀法無常。塊然更有何欲。神曰。師必命我為世間事。展我小神功。使已發心初發心未發心不信心必信心五等人。目我神蹤。知有佛有神有能有不能有自然有非自然者。師曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛耶。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而皆(舊本作背字)非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜間必有諠動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒焉。其夕果有暴風吼雷奔云震電。棟宇搖盪宿鳥聲諠。師謂眾曰。無怖無怖。神與我

【現代漢語翻譯】 句七能三不能。神悚然避席跪啟曰：『可得聞乎？』師曰：『汝能戾上帝（指天帝），東天行而西七曜（指日、月、金、木、水、火、土七星）乎？』曰：『不能。』師曰：『汝能奪地祇（指土地神），融五嶽（指東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山）而結四海乎？』曰：『不能。』師曰：『是謂五不能也。佛能空一切相成萬法智，而不能即滅定業。佛能知群有性窮億劫事，而不能化導無緣。佛能度無量有情，而不能盡眾生界。是謂三不能也。定業亦不牢久，無緣亦謂一期，眾生界本無增減。更無一人能主有法，有法無主是謂無法，無法無主是謂無心。如我解佛亦無神通也，但能以無心通達一切法爾。』神曰：『我誠淺昧未聞空義，師所授戒我當奉行。今愿報慈德效我所能。』師曰：『吾觀身無物，觀法無常，塊然更有何欲？』神曰：『師必命我為世間事，展我小神功，使已發心、初發心、未發心、不信心、必信心五等人，目我神蹤，知有佛、有神、有能、有不能、有自然、有非自然者。』師曰：『無為是無為是。』神曰：『佛亦使神護法，師寧隳叛佛耶？愿隨意垂誨。』師不得已而言曰：『東巖寺之障，莽然無樹，北岫有之，而皆非屏擁。汝能移北樹于東嶺乎？』神曰：『已聞命矣。然昏夜間必有諠動，愿師無駭。』即作禮辭去。師門送而且觀之，見儀衛逶迤如王者之狀，嵐靄煙霞紛綸間錯，幢幡環珮凌空隱沒焉。其夕果有暴風吼雷奔云震電，棟宇搖盪宿鳥聲諠。師謂眾曰：『無怖無怖，神與我 討論了七種『能』和三種『不能』。神驚恐地離開座位，跪著請教說：『可以讓我聽聽嗎？』 師父說：『你能違抗上帝，讓太陽從東邊升起，卻在西邊執行七曜嗎？』 回答說：『不能。』 師父說：『你能奪取土地神的力量，融化五嶽，連線四海嗎？』 回答說：『不能。』 師父說：『這就是所謂的五種不能。佛能證悟空性，成就萬法的智慧，但不能立即消滅註定的業力。佛能知曉一切眾生的本性，窮盡億萬劫的事情，但不能教化引導沒有緣分的人。佛能度化無量的有情眾生，但不能窮盡所有的眾生界。這就是所謂的三種不能。註定的業力也不是牢固長久的，沒有緣分也只是一時的，眾生界本來就沒有增減。更沒有一個人能夠主宰有為法，有為法沒有主宰就叫做無法，無法沒有主宰就叫做無心。依我理解，佛也沒有神通，只是能夠以無心通達一切法性。』 神說：『我確實淺薄愚昧，沒有聽聞過空性的道理，師父所傳授的戒律我應當奉行。現在願意報答您的慈悲恩德，盡我所能。』 師父說：『我看待身體如同虛無，看待萬法都是無常的，空空蕩蕩的還有什麼慾望呢？』 神說：『師父一定要命令我做一些世間的事情，讓我展示我微小的神通，讓已經發心、初發心、尚未發心、不相信、必定相信這五種人，親眼看到我的神蹟，知道有佛、有神、有能力、有不能力、有自然、有非自然的存在。』 師父說：『無為才是真諦，無為才是真諦。』 神說：『佛也讓神來護持佛法，師父難道要背叛佛嗎？希望您隨意指示。』 師父不得已才說：『東巖寺的屏障，光禿禿的沒有樹木，北邊山上有，但都不是屏障的樣子。你能把北邊的樹移到東邊的山嶺上嗎？』 神說：『已經聽從您的命令了。然而在昏暗的夜晚一定會有喧鬧震動，希望師父不要驚怪。』 隨即行禮告辭離去。師父送到門口並且觀看他離去，看到儀仗隊逶迤連綿如同王者出行，山間的雲霧煙霞色彩繽紛錯雜，幢幡環珮在空中時隱時現。當天晚上果然有狂風怒吼雷聲轟鳴烏雲奔騰閃電交加，房屋搖晃棲息的鳥兒驚叫喧鬧。師父對眾人說：『不要害怕不要害怕，神與我』

【English Translation】 Discussed the seven 'can' and three 'cannot'. The spirit, in fear and trembling, left his seat, knelt, and asked: 'May I be allowed to hear?' The master said: 'Can you defy the Supreme God (referring to the Emperor of Heaven), make the sun rise in the east and the seven luminaries (referring to the sun, moon, and the planets: Venus, Jupiter, Mercury, Mars, and Saturn) travel in the west?' He replied: 'I cannot.' The master said: 'Can you seize the power of the earth deities (referring to the gods of the land), melt the Five Peaks (referring to Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center) and connect the Four Seas?' He replied: 'I cannot.' The master said: 'These are the so-called five 'cannot'. The Buddha can empty all forms and accomplish the wisdom of all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but cannot transform and guide those without affinity. The Buddha can deliver immeasurable sentient beings, but cannot exhaust the realm of all beings. These are the so-called three 'cannot'. Fixed karma is also not firm and lasting, and the lack of affinity is also only for a period. The realm of beings originally has no increase or decrease. Moreover, no one can master conditioned dharmas. Conditioned dharmas without a master are called no-dharma, and no-dharma without a master is called no-mind. As I understand it, the Buddha also has no supernatural powers, but can only use no-mind to penetrate all dharmas.' The spirit said: 'I am indeed shallow and ignorant, and have not heard the meaning of emptiness. I shall uphold the precepts taught by the master. Now I wish to repay your kindness and virtue to the best of my ability.' The master said: 'I view the body as nothing, and view all dharmas as impermanent. Being empty, what desires do I have?' The spirit said: 'The master must command me to do worldly affairs, to display my small divine powers, so that those who have already generated the aspiration for enlightenment, those who are newly generating it, those who have not yet generated it, those who do not believe, and those who will surely believe, these five kinds of people, may witness my divine traces, and know that there are Buddhas, there are spirits, there is ability, there is inability, there is natural, and there is non-natural.' The master said: 'Non-action is the truth, non-action is the truth.' The spirit said: 'The Buddha also uses spirits to protect the Dharma. Would the master betray the Buddha? I hope you will instruct me as you wish.' The master reluctantly said: 'The screen of Dongyan Temple is bare and has no trees. There are trees on the north hill, but they are not in the form of a screen. Can you move the trees from the north hill to the east ridge?' The spirit said: 'I have heard your command. However, there will surely be noise and commotion in the dark night. I hope the master will not be alarmed.' Then he bowed and took his leave. The master saw him off at the door and watched him leave, seeing the ceremonial guards winding like a king's procession, the mountain mists and clouds intertwined in colorful patterns, the banners and pendants disappearing into the sky. That night, there was indeed a violent wind, roaring thunder, rushing clouds, and flashing lightning. The buildings shook and the roosting birds cried out in alarm. The master said to the assembly: 'Do not be afraid, do not be afraid, the spirit is with me'

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契矣。詰旦和霽。則北巖松栝盡移東嶺森然行植。師謂其徒曰。吾沒後無令外知。若為口實人將妖我。以開元四年丙辰歲。囑門人曰。吾始居寺東嶺。吾滅汝必置吾骸于彼。言訖若委蛻焉。春秋七十三。門人建塔焉。

前嵩山普寂禪師法嗣忍大師(第三世)

終南山惟政禪師平原人也。姓周氏。受業于本。州延和寺詮澄法師。得法于嵩山普寂禪師。既決了真詮。即入太一山中。學者盈室。唐大和中文宗嗜蛤蜊。沿海官吏先時遞進。人亦勞止。一日御饌中有擘不張者。帝以其異即焚香禱之。俄變為菩薩形。梵相具足。即貯以金粟檀香合覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或言太一山有惟政禪師。深明佛法博聞強識。帝即令召至問其事。師曰。臣聞物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此為常非常耶。信非信耶。帝曰。希奇之事朕深信焉。師曰。陛下已聞說法了。時皇情悅豫得未曾有。詔天下寺院各立觀音像以答殊休。因留師于內道場。累辭入山。復詔令住聖壽寺。至武宗即位。師忽入終南山隱居。人問其故。師曰。吾避仇矣。后終於山舍。年八十七。阇維收舍利四十九粒。以會昌三年九月四日

【現代漢語翻譯】 現代漢語譯本 契合了。第二天早晨天氣晴朗，於是將北巖的松樹和柏樹全部移植到東嶺，整齊地種植起來。禪師對他的弟子們說：『我圓寂之後，不要讓外面的人知道這件事。如果被人們當作談資，人們將會把我妖魔化。』在開元四年丙辰年，他囑咐門人說：『我最初居住在寺廟的東嶺。我圓寂后，你們一定要把我的遺骸安放在那裡。』說完，就像脫掉外殼一樣圓寂了。享年七十三歲。門人們為他建造了塔。

前嵩山普寂禪師的法嗣忍大師（第三世）

終南山惟政禪師是平原人，姓周。他在本州的延和寺跟隨詮澄法師學習，從嵩山普寂禪師那裡得法。既然已經徹底明白了真諦，就進入太一山中。前來學習的人擠滿了房間。唐朝大和年間，文宗皇帝喜歡吃蛤蜊，沿海的官吏爭先恐後地進貢，百姓也因此疲憊不堪。有一天，御膳中有一個蛤蜊怎麼也掰不開。皇帝認為它很奇異，就焚香禱告。不久，蛤蜊變成了一個菩薩的形狀，相貌莊嚴圓滿。皇帝用金粟檀香木盒子裝起來，蓋上精美的錦緞，賜給興善寺，讓眾僧瞻仰禮拜。皇帝於是詢問群臣：『這是什麼祥瑞之兆？』有人說：『太一山有一位惟政禪師，精通佛法，博聞強識。』皇帝就下令召見他，詢問這件事。禪師說：『臣聽說事物不會無緣無故地顯現。這乃是開啟陛下信心的緣由啊！所以契經（佛經的另一種稱謂）上說，應以什麼身得度的人，就現什麼身而為說法。』皇帝說：『菩薩的身已經顯現了，但是還沒有聽到說法。』禪師說：『陛下看到這個蛤蜊是常態還是非常態呢？相信還是不相信呢？』皇帝說：『這是希奇的事情，朕深信不疑。』禪師說：『陛下已經聽聞說法了。』當時皇帝心情愉悅，得到了前所未有的體驗。於是下詔天下寺院都設立觀音像，來答謝這特殊的恩賜。皇帝想留下禪師在內道場，禪師多次推辭，返回山中。後來皇帝又下詔讓他住在聖壽寺。到了武宗即位，禪師忽然進入終南山隱居。人們問他原因，禪師說：『我爲了躲避仇恨啊。』後來禪師在山中的住所圓寂，享年八十七歲。荼毗（佛教中的火葬）后，收集到舍利四十九粒。時間是會昌三年九月四日。

【English Translation】 English version It was in accord. The next morning was clear and bright, so all the pine and cypress trees on the north cliff were moved to the east ridge and planted in a dense row. The master said to his disciples, 'After my death, do not let outsiders know. If it becomes gossip, people will demonize me.' In the year Bingchen (year 52) of the Kaiyuan era (713-741), he instructed his disciples, 'I first lived on the east ridge of the temple. After my death, you must place my remains there.' After speaking, he passed away as if shedding a husk. He was seventy-three years old. The disciples built a pagoda for him.

The Dharma successor of Chan Master Puji (普寂) of Mount Song (嵩山), Great Master Ren (忍) (the third generation).

Chan Master Weizheng (惟政) of Mount Zhongnan (終南山) was a native of Pingyuan (平原), with the surname Zhou (周). He received instruction from Dharma Master Quancheng (詮澄) at Yanhua Temple (延和寺) in his native prefecture and obtained the Dharma from Chan Master Puji (普寂) of Mount Song (嵩山). Having thoroughly understood the true meaning, he entered Mount Taiyi (太一山), where scholars filled his room. During the Dazhong (大和) era (827-835) of the Tang Dynasty, Emperor Wenzong (文宗) had a fondness for clams, and officials along the coast rushed to present them, causing hardship for the people. One day, among the dishes prepared for the emperor, there was a clam that could not be opened. The emperor, considering it unusual, burned incense and prayed to it. Soon, it transformed into the form of a Bodhisattva, with complete and dignified features. The emperor stored it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xingshan Temple (興善寺), ordering the monks to venerate and pay homage to it. The emperor then asked his ministers, 'What is the meaning of this auspicious sign?' Someone said, 'There is Chan Master Weizheng (惟政) on Mount Taiyi (太一山), who is deeply versed in the Buddha Dharma and has extensive knowledge and a strong memory.' The emperor immediately ordered him to be summoned and inquired about the matter. The master said, 'I have heard that things do not appear without a cause. This is to inspire Your Majesty's faith! Therefore, the sutras (契經) say, 'Whoever can be liberated by appearing in this form, then appear in this form to teach the Dharma.' The emperor said, 'The Bodhisattva's form has already appeared, but I have not yet heard the Dharma.' The master said, 'Does Your Majesty see this clam as ordinary or extraordinary? Do you believe it or not?' The emperor said, 'This is a rare and wonderful event, and I deeply believe in it.' The master said, 'Your Majesty has already heard the Dharma.' At that time, the emperor was delighted and had an unprecedented experience. He then issued an edict that all temples in the empire should establish statues of Guanyin (觀音) to repay this special grace. The emperor wanted to keep the master in the inner sanctuary, but the master repeatedly declined and returned to the mountain. Later, the emperor again ordered him to reside at Shengshou Temple (聖壽寺). When Emperor Wuzong (武宗) ascended the throne, the master suddenly entered Mount Zhongnan (終南山) to live in seclusion. People asked him the reason, and the master said, 'I am avoiding revenge.' Later, the master passed away in his mountain dwelling at the age of eighty-seven. After cremation (荼毗), forty-nine relics (舍利) were collected. The date was the fourth day of the ninth month of the Huichang (會昌) era (841-846), third year.

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入塔。

益州無相禪師法嗣忍大師(第四世)

益州保唐寺無住禪師。初得法于無相大師。乃居南陽白崖山。專務宴寂經累歲。學者漸至勤請不已。自此垂誨。雖廣演言教而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名思一瞻禮。大曆元年九月。遣使到山延請。時節度使崔寧。亦命諸寺僧徒遠出迎引。十月一日至空慧寺。時杜公與戎帥。召三學碩德俱會寺中致禮訖。公問曰。頃聞師嘗駐錫於此。而後何往耶。曰無住性好疏野多泊山間。自賀蘭五臺周遊勝境。聞先師居貴封大慈寺說最上乘。遂遠來摳衣忝預函丈。后棲遲白崖已逾多載。今幸相公見召。敢不從命。公曰。弟子聞金和尚說無憶無念莫妄三句法門是否。曰然。公曰。此三句是一是三。曰無憶名戒。無念名定。莫妄名慧。一心不生具戒定慧。非一非三也。公曰。后句妄字莫是從心之忘乎。曰從女者是也。公曰。有據否。曰法句經云。若起精進心是妄非精進。若能心不妄精進無有涯。公聞疑情蕩焉。又問。師還以三句示人否。曰對初心學人還令息念澄停識浪。水清影現。悟無體念。寂滅現前。無念亦不立也。於時庭樹鴉鳴。公問。師聞否。曰聞。鴉去已。又問。師聞否。曰聞。公曰。鴉去無聲云何言聞。師乃普告大眾。佛世難值正法難聞。各各諦聽

【現代漢語翻譯】 現代漢語譯本 入塔。

益州無相禪師法嗣忍大師(第四世)

益州保唐寺無住禪師最初從無相大師處得法，於是居住在南陽白崖山，專心致志地過著隱居生活，持續多年。學人逐漸到來，懇切地請求教誨，沒有停止。從此開始講授教義，雖然廣泛地演說言教，但唯獨以『無念』(no-thought)為宗旨。唐朝相國杜鴻漸出任坤維的安撫使，聽聞禪師的名聲，想要瞻仰禮拜。大曆元年九月，派遣使者到山中延請。當時節度使崔寧，也命令各寺的僧徒遠遠地出迎。十月一日到達空慧寺。當時杜公與戎帥，召集三學的碩德一同在寺中會面，行禮完畢。杜公問道：『我聽說禪師曾經在此駐錫，之後去了哪裡呢？』禪師回答說：『無住天性喜歡疏曠荒野，經常停留在山間。從賀蘭山、五臺山周遊各處勝境。聽說先師居住在貴封大慈寺宣說最上乘佛法，於是遠道而來，請求拜見，有幸能在老師門下學習。後來在白崖山隱居已經很多年了，現在有幸得到相公的召見，怎敢不遵從命令呢？』杜公說：『弟子聽說金和尚說『無憶』(no-remembering)、『無念』(no-thought)、『莫妄』(no-delusion)這三句法門，是這樣嗎？』禪師說：『是的。』杜公說：『這三句是一句還是三句？』禪師說：『『無憶』名為戒(śīla)，『無念』名為定(samādhi)，『莫妄』名為慧(prajñā)。一心不生，具足戒定慧，非一非三。』杜公說：『后一句的『妄』字，『莫』是從『心』的『忘』嗎？』禪師說：『從『女』的那個字是。』杜公說：『有依據嗎？』禪師說：『《法句經》說，如果生起精進的心，那是虛妄，不是真正的精進。如果能做到心中沒有虛妄，精進就沒有止境。』杜公聽后，心中的疑惑頓時消散。又問：『禪師還用這三句話來開示他人嗎？』禪師說：『對於初學的學人，還讓他們止息妄念，使心澄澈平靜，識浪平息，水清則影子顯現，領悟到無體的念，寂滅的境界就會顯現，那時『無念』也不再成立了。』這時庭院裡的樹上傳來烏鴉的叫聲。杜公問：『禪師聽到了嗎？』禪師說：『聽到了。』烏鴉飛走後，杜公又問：『禪師聽到了嗎？』禪師說：『聽到了。』杜公說：『烏鴉飛走後沒有聲音了，為什麼說聽到了呢？』禪師於是普告大眾：『佛世難遇，正法難聞，各位仔細聽啊！』

【English Translation】 English version Entering the Stupa.

Master Ren (4th Generation), Dharma Heir of Chan Master Wuxiang of Yizhou

Chan Master Wuzhu of Baotang Temple in Yizhou initially received the Dharma from Master Wuxiang. He then resided on White Cliff Mountain in Nanyang, dedicating himself to solitary meditation for many years. Gradually, students arrived, earnestly requesting teachings without ceasing. From then on, he began to impart teachings, extensively expounding on doctrines, but solely adhering to 'no-thought' (anutpāda) as his principle. Du Hongjian, the Tang Dynasty Chancellor, was appointed as the Pacification Commissioner of Kunwei. Hearing of the Master's reputation, he desired to pay homage. In the ninth month of the first year of the Dali era, he dispatched envoys to the mountain to invite him. At that time, Cui Ning, the Military Commissioner, also ordered monks from various temples to go out to welcome him from afar. On the first day of the tenth month, he arrived at Konghui Temple. There, Duke Du and the military commander summoned eminent scholars from the three learnings to gather at the temple. After paying their respects, Duke Du asked, 'I heard that the Master once resided here. Where did you go afterward?' The Master replied, 'Wuzhu is naturally fond of open wilderness and often stays in the mountains. I have traveled to scenic spots such as Helan Mountain and Mount Wutai. Hearing that my late teacher resided at Dafu Temple in Guifeng, expounding on the supreme vehicle, I came from afar to seek instruction and was fortunate to study under him. Later, I lingered at White Cliff Mountain for many years. Now, I am honored to be summoned by Your Excellency, and how could I disobey?' Duke Du said, 'This disciple heard that Venerable Jin spoke of the three phrases 'no-remembering' (asmṛti), 'no-thought' (acitta), and 'no-delusion' (amoha). Is this so?' The Master said, 'Yes.' Duke Du asked, 'Are these three phrases one or three?' The Master said, ''No-remembering' is called precept (śīla), 'no-thought' is called concentration (samādhi), and 'no-delusion' is called wisdom (prajñā). When the one mind does not arise, it encompasses precepts, concentration, and wisdom, neither one nor three.' Duke Du asked, 'In the last phrase, is the 'delusion' (wang) in 'no-delusion' (mo wang) the 'forgetting' (wang) from 'mind' (xin)?' The Master said, 'It is the character with 'woman' (nü) as its radical.' Duke Du asked, 'Is there any basis for this?' The Master said, 'The Dhammapada says, 'If one arises with a mind of diligence, that is delusion, not true diligence. If one can have a mind without delusion, diligence has no limit.'' Hearing this, Duke Du's doubts vanished. He then asked, 'Does the Master still use these three phrases to instruct others?' The Master said, 'For beginners, I still instruct them to cease their deluded thoughts, to make their minds clear and calm, so that the waves of consciousness subside. When the water is clear, the reflection appears. When one realizes the thought of no-self, the state of extinction manifests, and then 'no-thought' is no longer established.' At that moment, crows cawed in the trees in the courtyard. Duke Du asked, 'Did the Master hear it?' The Master said, 'I heard it.' After the crows flew away, Duke Du asked again, 'Did the Master hear it?' The Master said, 'I heard it.' Duke Du said, 'After the crows flew away, there was no sound. Why do you say you heard it?' The Master then proclaimed to the assembly, 'It is difficult to encounter the Buddha's era, and it is difficult to hear the true Dharma. Listen carefully, everyone!'

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。聞無有聞非關聞性。本來不生何曾有滅。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬大眾稽首。又問。何名第一義。第一義者從何次第得入。師曰。第一義者無有次第。亦無出入。世諦一切有。第一義即無。諸法無性性說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示實不可思議。公又曰。弟子性識微淺。昔因公暇撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏皆用識心。思量分別有為有作。起心動念然可造成。據論文云。當知一切法從本以來。離言說相。離名字相。離心緣相。畢竟平等無有變異。唯有一心故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問諸供奉大德。皆贊弟子不可思議。當知彼等但徇人情。師今從理解說合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上苦提者。無有是處。公曰。何名識心見性。師曰。

【現代漢語翻譯】 現代漢語譯本 聽聞並非真的聽聞，它與聽聞的本性無關。聽聞的本性本來就不生，又何曾有過滅亡？有聲音的時候，是聲塵（Shēng chén，sound dust）自己產生；沒有聲音的時候，是聲塵自己滅亡。而這個聽聞的本性，不隨著聲音的產生而產生，也不隨著聲音的滅亡而滅亡。領悟了這個聽聞的本性，就能免於被聲塵所轉動。應當知道聽聞沒有生滅，聽聞沒有來去。公（Gōng，公，尊稱）與僚屬大眾一起稽首。 又問：『什麼叫做第一義？第一義從什麼次第才能證入？』師（Shī，禪師）說：『第一義沒有次第，也沒有出入。世俗諦（Shì dì，conventional truth）一切都是有，第一義就是無。諸法（Zhū fǎ，all dharmas）沒有自性，這個無自性就叫做第一義。』佛（Fó，Buddha）說：『有法叫做俗諦，無自性是第一義。』公說：『如禪師開示，實在不可思議。』 公又說：『弟子（Dì zǐ，disciple）的性識微淺，過去因為公務閑暇，撰寫了《起信論》（Qǐ xìn lùn，Awakening of Faith）章疏兩卷，可以稱作佛法嗎？』師說：『造章疏都是用識心（Shì xīn，discriminating mind），思量分別，是有為有作。起心動念，然後才能造成。根據論文所說：『應當知道一切法從本來以來，離言說相，離名字相，離心緣相，畢竟平等，沒有變異，唯有一心，所以叫做真如（Zhēn rú，Tathata）。』現在相公（Xiàng gōng，尊稱）執著于言說相，執著于名字相，執著於心緣相，既然執著于種種相，怎麼能說是佛法呢？』 公起身作禮說：『弟子也曾問過各位供奉的大德（Dà dé，virtuous monks），他們都讚歎弟子不可思議，應當知道他們只是順應人情。禪師現在從理性的角度解說，符合心地之法，實在是真理，不可思議。』公又問：『什麼叫做不生？什麼叫做不滅？如何才能得到解脫？』師說：『見境心不起，叫做不生；不生就是不滅；既然沒有生滅，就不會被前塵（Qián chén，past dusts）所束縛，當下就能解脫。不生叫做無念（Wú niàn，no-thought），無念就是無滅，無念就是無縛，無念就是無脫。』 總而言之，捨棄識心就是離念，見到自性就是解脫。除了捨棄識心、見到自性之外，如果還有其他法門可以證得無上菩提（Wú shàng pú tí，Anuttara-samyak-sambodhi），那是不可能的。』公說：『什麼叫做識心見性？』師說：

【English Translation】 English version Hearing is not truly hearing; it is unrelated to the nature of hearing. The nature of hearing is originally unborn, so how could it ever cease? When there is sound, it is the sound dust (Shēng chén, sound dust) that arises on its own; when there is no sound, it is the sound dust that ceases on its own. But this nature of hearing does not arise with the arising of sound, nor does it cease with the ceasing of sound. If you realize this nature of hearing, you will be free from being turned by the sound dust. You should know that hearing has no birth and no death, hearing has no coming and no going. The Duke (Gōng, honorific title) and his officials and the assembly bowed their heads. He further asked, 'What is called the First Principle? From what sequence can the First Principle be attained?' The Master (Shī, Zen master) said, 'The First Principle has no sequence, nor does it have coming and going. In the mundane truth (Shì dì, conventional truth), everything exists; in the First Principle, there is nothing. All dharmas (Zhū fǎ, all dharmas) have no self-nature; this absence of self-nature is called the First Principle.' The Buddha (Fó, Buddha) said, 'The existence of dharmas is called mundane truth; the absence of self-nature is the First Principle.' The Duke said, 'The Master's exposition is truly inconceivable.' The Duke further said, 'This disciple's (Dì zǐ, disciple) nature and knowledge are shallow. In the past, during leisure time from public duties, I wrote two volumes of commentaries on the Awakening of Faith (Qǐ xìn lùn, Awakening of Faith). Can they be called the Buddha-dharma?' The Master said, 'Creating commentaries all uses the discriminating mind (Shì xīn, discriminating mind), thinking and distinguishing, which is conditioned and contrived. Arousing thoughts and moving the mind are necessary to create them. According to the text, 'You should know that all dharmas, from the very beginning, are apart from the characteristics of language, apart from the characteristics of names, apart from the characteristics of mental objects, ultimately equal, without change, only one mind, therefore called Suchness (Zhēn rú, Tathata).' Now, Your Excellency (Xiàng gōng, honorific title) is attached to the characteristics of language, attached to the characteristics of names, attached to the characteristics of mental objects. Since you are attached to all kinds of characteristics, how can it be the Buddha-dharma?' The Duke rose and bowed, saying, 'This disciple has also asked the virtuous monks (Dà dé, virtuous monks) who are in service, and they all praised this disciple as inconceivable. You should know that they are merely conforming to human sentiments. The Master now explains from a rational perspective, in accordance with the Dharma of the mind-ground, which is truly the truth, inconceivable.' The Duke further asked, 'What is called non-birth? What is called non-cessation? How can one attain liberation?' The Master said, 'Seeing an object without the mind arising is called non-birth; non-birth is non-cessation; since there is no birth and no cessation, one will not be bound by the past dusts (Qián chén, past dusts), and one can be liberated in the present moment. Non-birth is called no-thought (Wú niàn, no-thought), no-thought is no-cessation, no-thought is no-bondage, no-thought is no-liberation.' In short, abandoning the discriminating mind is abandoning thought, seeing one's nature is liberation. Apart from abandoning the discriminating mind and seeing one's nature, if there is any other Dharma that can attain Anuttara-samyak-sambodhi (Wú shàng pú tí, Anuttara-samyak-sambodhi), that is impossible.' The Duke said, 'What is called the discriminating mind and seeing one's nature?' The Master said:

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一切學道人隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相。活鱍鱍平常自在。此心體畢竟不可得。無可知覺。觸目皆如無非見性也。公與大眾作禮。稱讚踴躍而去。后居保唐寺而終。

景德傳燈錄卷第四 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第五第三十三祖慧能大師第三十三祖慧能大師法嗣四十三人西印度堀多三藏韶州法海禪師吉州志誠禪師匾檐山曉了禪師河北智隍禪師洪州法達禪師壽州智通禪師江西志徹禪師信州智常禪師廣州志道禪師廣州法性寺印宗和尚吉州青原山行思禪師南嶽懷讓禪師溫州永嘉玄覺禪師司空山本凈禪師婺州玄策禪師曹溪令韜禪師西京光宅寺慧忠禪師西京荷澤寺神會禪師(已上一十九人見錄)韶州祇陀禪師撫州凈安禪師嵩山尋禪師羅浮山定真禪師南嶽堅固禪師制空山道進禪師善快禪師韶山緣素禪師宗一禪師會稽秦望山善現禪師南嶽梵行禪師并州自在禪師西京咸空禪師峽山泰祥禪師光州法凈禪師清涼山辯才禪師廣州吳頭陀道英禪師智本禪師廣州清苑法真禪師玄楷禪師曇璀禪師韶州刺史韋據義興孫菩薩(已上二十四人無機緣語句不錄)

第三十三祖慧能大師者。俗姓盧氏

【現代漢語翻譯】 現代漢語譯本：所有修道之人隨著念頭流浪，這是因為不認識真心。真心是怎樣的呢？念頭生起時，不順應生起；念頭滅去時，也不執著于寂靜。它不來不去，不靜止也不散亂，不取也不捨，不沉沒也不漂浮，無為而無相。活潑潑地，平常而自在。這顆心的本體，畢竟是不可得的，沒有什麼可以知覺。所見所聞，無一不是見性的顯現。這位公與大眾行禮，稱讚佛法，歡欣踴躍地離去。後來居住在保唐寺，在那裡圓寂。

《景德傳燈錄》卷第四 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第五，第三十三祖慧能大師（Huineng, the Sixth Patriarch） 第三十三祖慧能大師的法嗣有四十三人：西印度堀多三藏（Hridaya, a Tripitaka Master from West India），韶州法海禪師（Fahai, Chan Master of Shaozhou），吉州志誠禪師（Zhicheng, Chan Master of Jizhou），匾檐山曉了禪師（Xiaoliao, Chan Master of Bianyan Mountain），河北智隍禪師（Zhihuang, Chan Master of Hebei），洪州法達禪師（Fada, Chan Master of Hongzhou），壽州智通禪師（Zhitong, Chan Master of Shouzhou），江西志徹禪師（Zhiche, Chan Master of Jiangxi），信州智常禪師（Zhichang, Chan Master of Xinzhou），廣州志道禪師（Zhidao, Chan Master of Guangzhou），廣州法性寺印宗和尚（Yinzong, Abbot of Faxing Temple in Guangzhou），吉州青原山行思禪師（Xingsi, Chan Master of Qingyuan Mountain in Jizhou），南嶽懷讓禪師（Huairang, Chan Master of Nanyue），溫州永嘉玄覺禪師（Xuanjue, Chan Master of Yongjia in Wenzhou），司空山本凈禪師（Benjing, Chan Master of Sikong Mountain），婺州玄策禪師（Xuance, Chan Master of Wuzhou），曹溪令韜禪師（Lingtao, Chan Master of Caoxi），西京光宅寺慧忠禪師（Huizhong, Chan Master of Guangzhai Temple in Xijing），西京荷澤寺神會禪師（Shenhui, Chan Master of Heze Temple in Xijing）。（以上一十九人見錄） 韶州祇陀禪師（Qituo, Chan Master of Shaozhou），撫州凈安禪師（Jingan, Chan Master of Fuzhou），嵩山尋禪師（Xun, Chan Master of Song Mountain），羅浮山定真禪師（Dingzhen, Chan Master of Luofu Mountain），南嶽堅固禪師（Jiangu, Chan Master of Nanyue），制空山道進禪師（Daojin, Chan Master of Zhikong Mountain），善快禪師（Shankuai, Chan Master），韶山緣素禪師（Yuansu, Chan Master of Shao Mountain），宗一禪師（Zongyi, Chan Master），會稽秦望山善現禪師（Shanxian, Chan Master of Qinwang Mountain in Kuaiji），南嶽梵行禪師（Fanxing, Chan Master of Nanyue），并州自在禪師（Zizai, Chan Master of Bingzhou），西京咸空禪師（Xiankong, Chan Master of Xijing），峽山泰祥禪師（Taixiang, Chan Master of Xia Mountain），光州法凈禪師（Fajing, Chan Master of Guangzhou），清涼山辯才禪師（Biancai, Chan Master of Qingliang Mountain），廣州吳頭陀道英禪師（Daoying, Chan Master of Guangzhou），智本禪師（Zhiben, Chan Master），廣州清苑法真禪師（Fazhen, Chan Master of Qingyuan in Guangzhou），玄楷禪師（Xuankai, Chan Master），曇璀禪師（Tancui, Chan Master），韶州刺史韋據（Weiju, Prefect of Shaozhou），義興孫菩薩（Sun, a Bodhisattva from Yixing）。（以上二十四人沒有機緣語句，故不記錄）

第三十三祖慧能大師，俗家姓盧（Lu）。

【English Translation】 English version: All who study the Way wander with their thoughts. This is because they do not recognize the true mind. What is the true mind like? When thoughts arise, it does not accord with their arising; when thoughts cease, it does not cling to stillness. It neither comes nor goes, is neither still nor scattered, neither grasping nor relinquishing, neither sinking nor floating, non-active and without form. It is vividly, ordinarily, and freely at ease. This mind-essence is ultimately unattainable, and nothing can be perceived. Everything seen and heard is nothing other than the manifestation of seeing one's nature. This person bowed to the assembly, praised the Dharma, and departed with joy. Later, he resided at Baotang Temple and passed away there.

Jingde Records of the Transmission of the Lamp, Volume 4 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 5, The Thirty-third Patriarch, Great Master Huineng (Huineng, the Sixth Patriarch) The forty-three Dharma heirs of the Thirty-third Patriarch, Great Master Huineng: Hridaya (Hridaya, a Tripitaka Master from West India), Fahai (Fahai, Chan Master of Shaozhou), Zhicheng (Zhicheng, Chan Master of Jizhou), Xiaoliao (Xiaoliao, Chan Master of Bianyan Mountain), Zhihuang (Zhihuang, Chan Master of Hebei), Fada (Fada, Chan Master of Hongzhou), Zhitong (Zhitong, Chan Master of Shouzhou), Zhiche (Zhiche, Chan Master of Jiangxi), Zhichang (Zhichang, Chan Master of Xinzhou), Zhidao (Zhidao, Chan Master of Guangzhou), Yinzong (Yinzong, Abbot of Faxing Temple in Guangzhou), Xingsi (Xingsi, Chan Master of Qingyuan Mountain in Jizhou), Huairang (Huairang, Chan Master of Nanyue), Xuanjue (Xuanjue, Chan Master of Yongjia in Wenzhou), Benjing (Benjing, Chan Master of Sikong Mountain), Xuance (Xuance, Chan Master of Wuzhou), Lingtao (Lingtao, Chan Master of Caoxi), Huizhong (Huizhong, Chan Master of Guangzhai Temple in Xijing), Shenhui (Shenhui, Chan Master of Heze Temple in Xijing). (The above nineteen are recorded) Qituo (Qituo, Chan Master of Shaozhou), Jingan (Jingan, Chan Master of Fuzhou), Xun (Xun, Chan Master of Song Mountain), Dingzhen (Dingzhen, Chan Master of Luofu Mountain), Jiangu (Jiangu, Chan Master of Nanyue), Daojin (Daojin, Chan Master of Zhikong Mountain), Shankuai (Shankuai, Chan Master), Yuansu (Yuansu, Chan Master of Shao Mountain), Zongyi (Zongyi, Chan Master), Shanxian (Shanxian, Chan Master of Qinwang Mountain in Kuaiji), Fanxing (Fanxing, Chan Master of Nanyue), Zizai (Zizai, Chan Master of Bingzhou), Xiankong (Xiankong, Chan Master of Xijing), Taixiang (Taixiang, Chan Master of Xia Mountain), Fajing (Fajing, Chan Master of Guangzhou), Biancai (Biancai, Chan Master of Qingliang Mountain), Daoying (Daoying, Chan Master of Guangzhou), Zhiben (Zhiben, Chan Master), Fazhen (Fazhen, Chan Master of Qingyuan in Guangzhou), Xuankai (Xuankai, Chan Master), Tancui (Tancui, Chan Master), Weiju (Weiju, Prefect of Shaozhou), Sun (Sun, a Bodhisattva from Yixing). (The above twenty-four have no recorded words of Dharma exchange, so they are not included)

The Thirty-third Patriarch, Great Master Huineng, his lay surname was Lu (Lu).

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。其先范陽人。父行瑫武德中左宦于南海。之新州遂占籍焉。三歲喪父。其母守志鞠養。及長家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。悚然問其客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。師遽告其母以為法尋師之意。直抵韶州遇高行士劉志略結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之即為解說其義。尼遂執卷問字。師曰。字即不識。義即請問。尼曰。字尚不識曷能會義。師曰。諸佛妙理非關文字。尼驚異之。告鄉里耆艾云。能是有道之人宜請供養。於是居人競來瞻禮。近有寶林古寺舊地。眾議營緝俾師居之。四眾霧集俄成寶坊。師一日忽自唸曰。我求大法豈可中道而止。明日遂行至昌樂縣西山石室間。遇智遠禪師。師遂請益。遠曰。觀子神姿爽拔殆非常人。吾聞西域菩提達磨。傳心印于黃梅。汝當往彼參決。師辭去直造黃梅之東禪。即唐咸亨二年也。忍大師一見默而識之。後傳衣法令隱於懷集四會之間。至儀鳳元年丙子正月八日。屆南海遇印宗法師於法性寺講涅槃經。師寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一云幡動。一云風動。往復酬答未曾契理。師曰。可容俗流輒預高論否。直以風幡非動動自心耳。印宗竊聆此語竦然異之。翌日邀師入室。徴風幡

【現代漢語翻譯】 現代漢語譯本：他（六祖慧能）的祖先是范陽人。他的父親行瑫在武德年間被貶官到南海。之後到了新州，就在那裡落籍了。三歲時父親去世，他的母親堅守志節，含辛茹苦地撫養他。長大后，家裡更加貧困，他靠砍柴來維持生計。有一天，他揹著柴到市場，聽到有客人在讀《金剛經》。他感到震驚，就問那個客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅的忍大師那裡得到的。』慧能立刻告訴他的母親，表達了想要去尋訪大師的想法。他直接去了韶州，遇到了高行之士劉志略，結為朋友。有個尼姑叫無盡藏，是劉志略的姑姑，經常讀《涅槃經》。慧能稍微聽了一下，就能為她解釋其中的含義。尼姑就拿著經卷向他請教文字。慧能說：『字我不認識，但義理可以請問。』尼姑說：『字都不認識，怎麼能理解義理呢？』慧能說：『諸佛的精妙道理，與文字無關。』尼姑感到非常驚異，告訴鄉里的長者們說：『這個人是有道之人，應該請他接受供養。』於是，當地的居民爭相前來瞻仰禮拜。附近有個寶林古寺的舊址，大家商議修繕，讓慧能居住在那裡。四方信眾像雲霧一樣聚集而來，很快就建成了一座寶剎。慧能有一天忽然想到：『我追求大法，怎麼可以半途而廢呢？』第二天，他就前往昌樂縣西山石室之間，遇到了智遠禪師。慧能於是向他請教。智遠說：『看你的神態氣宇軒昂，大概不是普通人。我聽說西域的菩提達磨（Bodhidharma），將心印傳給了黃梅。你應該去那裡參拜決疑。』慧能告別智遠，直接去了黃梅的東禪寺，那是唐朝咸亨二年。忍大師（弘忍，Hongren）一見到慧能，就默默地認識了他。後來，慧能接受了衣缽，就隱居在懷集、四會一帶。到了儀鳳元年丙子年正月八日，慧能到達南海，在法性寺遇到了印宗法師，印宗法師正在講《涅槃經》。慧能住在寺廟的廊下。晚上，風吹動寺廟的幡，聽到兩個僧人在爭論。一個說幡在動，一個說是風在動。他們來回爭論，始終沒有契合真理。慧能說：『可以允許我這個俗人來參與高論嗎？我認為，不是風在動，也不是幡在動，而是你們的心在動。』印宗法師偷偷地聽到了這些話，感到非常震驚。第二天，他邀請慧能到房間里，詢問風幡的事情。

【English Translation】 English version: His (Huineng's, 慧能) ancestors were from Fanyang. His father, Xing Tao (行瑫), was demoted to Nanhai during the Wude era. He then went to Xinzhou and settled there. His father died when he was three years old, and his mother upheld her integrity and raised him with hardship. As he grew older, his family became even poorer, and he made a living by chopping firewood. One day, he carried firewood to the market and heard a guest reading the Diamond Sutra (金剛經, Jīngāng jīng). He was shocked and asked the guest, 'What is this Dharma (法, Dharma)? Where did you get it?' The guest said, 'This is called the Diamond Sutra, and it was obtained from the Great Master Ren (弘忍, Hongren) of Huangmei.' Huineng immediately told his mother, expressing his intention to seek the master. He went directly to Shaozhou and met the virtuous scholar Liu Zhilue (劉志略), becoming friends. There was a nun named Wujinzang (無盡藏), who was Liu Zhilue's aunt, and she often read the Nirvana Sutra (涅槃經, Nièpán jīng). Huineng listened to it briefly and was able to explain its meaning to her. The nun then held the scripture and asked him about the characters. Huineng said, 'I do not recognize the characters, but I can inquire about the meaning.' The nun said, 'If you do not recognize the characters, how can you understand the meaning?' Huineng said, 'The subtle principles of all Buddhas are not related to words.' The nun was very surprised and told the elders of the village, 'This is a person of the Way (道, Dao), and we should invite him to receive offerings.' Therefore, the local residents competed to come and pay homage. Nearby was the old site of Baolin Temple (寶林古寺, Bǎolín gǔ sì), and everyone discussed repairing it and letting Huineng live there. Disciples from all directions gathered like clouds, and soon a precious temple was built. One day, Huineng suddenly thought, 'I am pursuing the Great Dharma, how can I stop halfway?' The next day, he went to the stone chamber in the western mountains of Changle County and met Zen Master Zhiyuan (智遠). Huineng then asked him for guidance. Zhiyuan said, 'Looking at your spirit and appearance, you are probably not an ordinary person. I have heard that Bodhidharma (菩提達磨, Pútídámó) of the Western Regions transmitted the mind seal to Huangmei. You should go there to pay homage and resolve your doubts.' Huineng bid farewell to Zhiyuan and went directly to Dongchan Temple (東禪寺, Dōng chán sì) in Huangmei, which was the second year of Xianheng in the Tang Dynasty. Great Master Ren (Hongren) recognized Huineng silently upon seeing him. Later, Huineng received the robe and bowl and lived in seclusion in Huaiji and Sihui. On the eighth day of the first month of the Bingzi year of Yifeng, Huineng arrived in Nanhai and met Dharma Master Yinzong (印宗) at Faxing Temple (法性寺), where Dharma Master Yinzong was lecturing on the Nirvana Sutra. Huineng stayed in the temple corridor. At night, the wind blew the temple banner, and he heard two monks arguing. One said the banner was moving, and the other said the wind was moving. They argued back and forth without ever reaching the truth. Huineng said, 'May I, a layman, be allowed to participate in this high discussion? I believe that it is not the wind that is moving, nor is it the banner that is moving, but your minds that are moving.' Dharma Master Yinzong secretly heard these words and was very shocked. The next day, he invited Huineng into his room and inquired about the wind and banner.

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之義。師具以理告。印宗不覺起立云。行者定非常人師為是誰。師更無所隱直敘得法因由。於是印宗執弟子之禮請受禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩即指坐下盧居士云。即此是也。因請出所傳信衣悉令瞻禮。至正月十五日。會諸名德為之剃髮。二月八日就法性寺智光律師受滿分戒。其戒壇即宋朝求那跋陀三藏之所置也。三藏記云。后當有肉身菩薩在此壇受戒。又梁末真諦三藏。于壇之側手植二菩提樹。謂眾曰。卻後一百二十年有大開士。於此樹下演無上乘度無量眾。師具戒已。於此樹下開東山法門宛如宿契。明年二月八日忽謂眾曰。吾不願此居要歸舊隱。時印宗與緇白千餘人。送師歸寶林寺。韶州刺史韋據請于大梵寺轉妙法輪。並受無相心地戒。門人紀錄目為壇經盛行於世。然返曹溪雨大法雨。學者不下千數。中宗神龍元年降詔云。朕請安秀二師宮中供養。萬機之暇每究一乘。二師並推讓云。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師慈念速赴上京。師上表辭疾。愿終林麓。薛簡曰。京城禪德皆云。欲得會道必須坐禪習定。若不因禪定而得解脫者未之有也。未審師所說法如何。師曰。道由心悟。豈在坐也。經云。若見如來若坐若臥是行邪道。何故無所從來亦無所去。若

【現代漢語翻譯】 現代漢語譯本： 其中的含義。慧能大師詳細地用道理告訴了他。印宗法師不知不覺站起來說：『行者必定不是普通人，您的老師是誰？』慧能大師不再隱瞞，直接敘述了自己得法的因由。於是印宗法師行弟子之禮，請求慧能大師傳授禪宗的要旨。然後告訴在場的僧人和信眾說：『印宗我只是個具足煩惱的凡夫，今天遇到了肉身菩薩』（指著座位上的盧居士說），『就是這位。』於是請出所傳的信衣，讓大家瞻仰禮拜。到了正月十五日，聚集各位名僧大德為慧能大師剃髮。二月八日，在法性寺由智光律師授與圓滿的具足戒。這個戒壇就是宋朝求那跋陀三藏法師所設定的。求那跋陀三藏法師曾預言說：『後來應當有肉身菩薩在此壇受戒。』另外，梁朝末年真諦三藏法師，在戒壇旁邊親手種植了兩棵菩提樹，對大家說：『過一百二十年後，會有大開悟的人士，在這樹下演說無上佛法，度化無量眾生。』慧能大師受完戒后，在這兩棵菩提樹下開創東山法門，宛如前世的約定。第二年二月八日，慧能大師忽然對大家說：『我不願意住在這裡，要回到原來的地方去。』當時印宗法師和僧俗信眾一千多人，送慧能大師回到寶林寺。韶州刺史韋據邀請慧能大師到大梵寺轉動妙法輪，並傳授無相心地戒。門人將慧能大師的開示記錄下來，名為《壇經》，在世間廣為流傳。慧能大師返回曹溪后，廣施大法雨，前來學習的人不下千數。唐中宗神龍元年，皇帝下詔書說：『朕請安秀兩位禪師在宮中供養，在處理國家大事的閑暇，經常研究佛法。』兩位禪師都推讓說：『南方有慧能禪師，秘密地接受了弘忍大師的衣缽和佛法，可以去向他請教。』現在派遣內侍薛簡帶著詔書前去迎接慧能大師。希望大師慈悲憐憫，儘快前往京城。慧能大師上表稱病推辭，希望終老於山林。薛簡說：『京城的禪師們都說，想要領悟佛道，必須通過坐禪習定。如果不是通過禪定而得到解脫，那是從來沒有的事。』不知道大師所說的佛法是怎樣的？慧能大師說：『道由心領悟，難道在於坐嗎？』經書上說：『如果（你）見到如來，（執著於他的）坐或臥，這就是在行邪道。』為什麼呢？（因為如來）無所從來，也無所去。如果 你

【English Translation】 English version: The meaning of it. The Master explained it in detail with reason. Dharma Master Yinzong unconsciously stood up and said, 'The practitioner must be no ordinary person, who is your teacher?' The Master no longer concealed anything and directly narrated the cause and origin of obtaining the Dharma. Thereupon, Yinzong performed the disciple's ceremony and requested to receive the essentials of Chan. Then he told the four assemblies, 'Yinzong is just an ordinary person full of afflictions, and today I have met a living bodhisattva' (pointing to the layman Lu on the seat), 'this is him.' Then he requested the transmitted robe of faith to be brought out for everyone to admire and pay respects. On the fifteenth day of the first month, he gathered all the famous monks and virtuous ones to shave the Master's head. On the eighth day of the second month, he received the complete precepts from the Vinaya Master Zhiguang at Faxing Temple. This ordination platform was established by Tripiṭaka Guṇabhadra of the Song Dynasty. Tripiṭaka Guṇabhadra predicted, 'Later, there should be a living bodhisattva receiving precepts on this platform.' In addition, at the end of the Liang Dynasty, Tripiṭaka Paramārtha personally planted two Bodhi trees next to the platform and said to the assembly, 'After one hundred and twenty years, there will be a great enlightened person who will expound the supreme vehicle under these trees and liberate countless beings.' After the Master received the precepts, he opened the Dongshan Dharma Gate under these trees, as if it were a past life agreement. On the eighth day of the second month of the following year, the Master suddenly said to the assembly, 'I do not wish to stay here, I want to return to my old hermitage.' At that time, Dharma Master Yinzong and more than a thousand monks and laypeople sent the Master back to Baolin Temple. Prefect Wei Ju of Shaozhou invited the Master to turn the wonderful Dharma wheel at Dafan Temple and transmit the formless mind-ground precepts. The disciples recorded the Master's teachings, which were named the 'Platform Sutra' and widely circulated in the world. After the Master returned to Caoxi, he bestowed the great Dharma rain, and no less than a thousand people came to study. In the first year of the Shenlong era of Emperor Zhongzong of the Tang Dynasty, the emperor issued an edict saying, 'I have invited Chan Masters An and Xiu to be supported in the palace, and in the spare time of handling state affairs, I often study the Buddha-dharma.' Both Chan Masters declined and said, 'There is Chan Master Huineng in the south, who secretly received the robe and Dharma of Grand Master Hongren, and you can go to him to ask.' Now I am sending the eunuch Xue Jian with an edict to welcome Chan Master Huineng. I hope the Master will be compassionate and come to the capital as soon as possible. The Master submitted a memorial pleading illness and declining, hoping to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan masters in the capital all say that to understand the Way, one must practice meditation and cultivate samadhi. If one does not attain liberation through meditation, it has never happened.' I do not know what kind of Dharma the Master speaks? The Master said, 'The Way is understood by the mind, how can it be in sitting?' The sutra says, 'If (you) see the Tathagata, (and are attached to his) sitting or lying down, this is practicing a wrong path.' Why? (Because the Tathagata) comes from nowhere and goes nowhere. If you

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無生滅是如來清凈禪。諸法空寂是如來清凈坐。究竟無證豈況坐耶。簡曰。弟子之回主上必問愿和尚慈悲指示心要。師曰。道無明暗。明暗是代謝之義。明明無盡亦是有盡。簡曰。明喻智慧。暗況煩惱。修道之人儻不以智慧照破煩惱。無始生死憑何出離。師曰。若以智慧照煩惱者。此是二乘小兒羊鹿等機。上智大根悉不如是。簡曰。如何是大乘見解。師曰。明與無明其性無二。無二之性即是實性。實性者處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常不來不去。不在中間及其內外。不生不滅性相如如。常住不遷名之曰道。簡曰。師說不生不滅何異外道。師曰。外道所說不生不滅者。將滅止生以生顯滅。滅猶不滅生說無生。我說不生不滅者。本自無生今亦無滅。所以不同外道。汝若欲知心要。但一切善惡都莫思量。自然得入清凈心體。湛然常寂妙用恒沙。簡蒙指教豁然大悟。禮辭歸闕表奏師語。有詔謝師。並賜磨衲袈裟絹五百匹寶缽一口。十二月十九日。敕改古寶林為中興寺。三年十一月十八日。又敕韶州刺史。重加崇飾賜額為法泉寺。師新州舊居為國恩寺。一日師謂眾曰。諸善知識。汝等各各凈心聽吾說法。汝等諸人自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法。故經云。心生

【現代漢語翻譯】 現代漢語譯本 『無生滅』是如來（Tathagata，佛的稱號之一）的清凈禪（Dhyana，禪定）。諸法空寂是如來的清凈坐。既然已經究竟而無所證悟，又何必執著于坐禪的形式呢？ 簡（Jian，人名）問道：『弟子回去后，皇上必定會問，愿和尚慈悲指示心要。』 師（指六祖慧能）說：『道無所謂明暗。明暗是新陳代謝的意義。明明無盡也是有盡。』 簡問道：『明比喻智慧，暗比喻煩惱。修行的人如果不以智慧照破煩惱，無始以來的生死輪迴憑什麼才能脫離？』 師說：『如果以智慧照破煩惱，這是二乘（聲聞乘和緣覺乘）小兒、羊鹿等根器的人所為。上等智慧、大根器的人完全不是這樣。』 簡問道：『什麼是大乘（Mahayana）的見解？』 師說：『明與無明，其性無二。無二之性就是實性。實性，處於凡夫愚人而不減少，在賢聖而不增加，處於煩惱而不亂，處於禪定而不寂靜，不斷不常，不來不去，不在中間以及內外，不生不滅，性相如如。常住不遷，名為道。』 簡問道：『師父所說的不生不滅，和外道（非佛教的宗教或哲學）有什麼不同？』 師說：『外道所說的不生不滅，是將滅止住生，以生來顯現滅。滅尚且不是真正的滅，卻說沒有生。我說的不生不滅，是本來就沒有生，現在也沒有滅。所以和外道不同。你如果想知道心要，只要一切善惡都不要思量，自然就能進入清凈心體。湛然常寂，妙用如恒河沙數。』 簡聽了指教，豁然大悟。禮拜告辭，回到朝廷，上表奏明師父的言語。皇上有詔書感謝師父，並賜予磨衲袈裟（粗布製成的袈裟）和絹五百匹、寶缽一個。十二月十九日，敕令將古寶林寺改為中興寺。三年十一月十八日，又敕令韶州刺史，重新加以修飾，賜額為法泉寺。師父在新州的舊居改為國恩寺。 有一天，師父對眾人說：『各位善知識，你們各自靜下心來聽我說法。你們這些人，自心就是佛。不要再狐疑。外面沒有一物可以建立。一切都是本心生出萬種法。所以經上說，心生……』

【English Translation】 English version 'No birth and no death' is the pure Dhyana (meditation) of the Tathagata (one of the titles of the Buddha). The emptiness and stillness of all dharmas (phenomena) is the pure sitting of the Tathagata. Since one has already attained ultimate enlightenment, why cling to the form of seated meditation? Jian (a name) asked: 'When this disciple returns, the Emperor will surely ask, may the venerable master compassionately instruct me on the essentials of the mind.' The Master (referring to the Sixth Patriarch Huineng) said: 'The Tao (the Way) has no light or darkness. Light and darkness are the meaning of metabolism. Even endless brightness is finite.' Jian asked: 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions, how can they escape the cycle of birth and death since beginningless time?' The Master said: 'If one uses wisdom to illuminate afflictions, this is what the followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), children, sheep, deer, and other inferior capacities do. Those of superior wisdom and great capacity are not like this at all.' Jian asked: 'What is the view of the Mahayana (Great Vehicle)?' The Master said: 'Light and ignorance are of the same nature. The nature of non-duality is the true nature. The true nature does not decrease when in the state of ordinary fools, nor does it increase when in the state of sages. It is not disturbed when dwelling in afflictions, nor is it still when dwelling in samadhi (meditative absorption). It is neither continuous nor permanent, neither coming nor going, neither in the middle nor inside or outside. It is neither born nor does it die, its nature and appearance are such as they are. Constantly abiding and unmoving is called the Tao.' Jian asked: 'How is what the Master says about no birth and no death different from the heretics (non-Buddhist religions or philosophies)?' The Master said: 'What the heretics say about no birth and no death is to stop birth with death, and to manifest death with birth. Death is still not true death, yet they say there is no birth. What I say about no birth and no death is that there was originally no birth, and now there is also no death. Therefore, it is different from the heretics. If you want to know the essentials of the mind, just do not think about good or evil, and you will naturally enter the pure mind-essence. Serene and constantly still, its wondrous functions are like the sands of the Ganges.' Upon hearing the instruction, Jian suddenly attained great enlightenment. He bowed and took his leave, returning to the court and reporting the Master's words to the Emperor. The Emperor issued an edict thanking the Master, and bestowed upon him a coarse robe and five hundred bolts of silk, and a precious bowl. On the nineteenth day of the twelfth month, the Emperor ordered that the ancient Baolin Monastery be renamed Zhongxing Monastery. On the eighteenth day of the eleventh month of the third year, the Emperor also ordered the governor of Shaozhou to renovate it and bestowed upon it the name Faquan Monastery. The Master's old residence in Xinzhou was renamed Guonen Monastery. One day, the Master said to the assembly: 'Good advisors, each of you purify your minds and listen to my Dharma talk. Each of you, your own mind is the Buddha. Do not doubt any longer. There is nothing external that can be established. All things are produced by the original mind. Therefore, the sutra says, 'When the mind arises...'

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種種法生。心滅種種法滅。若欲成就種智。須達一相三昧一行三昧。若於一切處而不住相。彼相中不生憎愛亦無取捨。不念利益成壞等事。安閑恬靜虛融澹泊。此名一相三昧。若於一切處行住坐臥。純一直心不動道場真成凈土。名一行三昧。若人具二三昧。如地有種能含藏長養成就其實。一相一行亦復如是。我今說法。猶如時雨溥潤大地。汝等佛性譬諸種子。遇茲沾洽悉得發生。承吾旨者決獲菩提。依吾行者定證妙果。先天元年告諸徒眾曰。吾忝受忍大師衣法。今為汝等說法不付其衣。蓋汝等信根淳熟決定不疑堪任大事。聽吾偈曰。

心地含諸種　　普雨悉皆生 　頓悟華情已　　菩提果自成

師說偈已復曰。其法無二其心亦然。其道清凈亦無諸相。汝等慎勿觀凈及空其心。此心本凈無可取捨。各自努力隨緣好去。師說法利生經四十載。其年七月六日命弟子。往新州國恩寺。建報恩塔仍令倍工。又有蜀僧名方辯。來謁師云。善捏塑。師正色曰。試塑看。方辯不領旨。乃塑師真。可高七寸。曲盡其妙。師觀之曰。汝善塑性不善佛性。酬以衣物。僧禮謝而去。先天二年七月一日謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕乞師且住。師曰。諸佛出現猶示涅槃。有來必去理亦常然。吾此形骸歸必有所。眾曰。

【現代漢語翻譯】 現代漢語譯本：種種法生起，是由於心生；心滅，種種法也隨之滅。如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，於一切法中見一相的禪定）和一行三昧（ekavyuha-samadhi，於一切行中修一行的禪定）。如果在一切處都不執著于相，那麼在這個相中就不會產生憎恨和喜愛，也沒有取捨。不思念利益、成敗等事，安閑恬靜，虛空融合，淡泊無為，這叫做一相三昧。如果在一切處，行住坐臥，都保持純正的直心，不動搖于菩提道場，真正成就清凈的佛土，這叫做一行三昧。如果有人具備這兩種三昧，就像大地有種子，能夠含藏、生長、成就果實一樣，一相三昧和一行三昧也是如此。我現在說法，就像及時的雨水普遍滋潤大地。你們的佛性就像種子，遇到這雨水的滋潤，都能生長。領受我的旨意的人，必定獲得菩提；依照我的修行的人，必定證得妙果。先天元年，我告訴眾弟子說：我慚愧地接受了忍大師的衣缽和法，現在為你們說法，但不傳衣缽。因為你們的信根純熟，決定不會疑惑，堪當重任。聽我的偈子： 『心地含諸種，普雨悉皆生，頓悟華情已，菩提果自成。』 大師說完偈子后又說：法沒有兩種，心也是一樣。道是清凈的，也沒有各種相。你們千萬不要觀想清凈和空，這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨順因緣好好地去吧。大師說法利生經歷了四十年。那年七月初六，命令弟子前往新州國恩寺，建造報恩塔，並讓他們加倍努力。又有蜀地的僧人名叫方辯，前來拜見大師說，擅長捏塑。大師嚴肅地說：『試著捏塑看看。』方辯沒有領會大師的旨意，於是捏塑了大師的真像，高約七寸，極其精妙。大師看了看說：『你善於塑造形像，不善於塑造佛性。』賞賜給他衣物。僧人禮拜感謝后離去。先天二年七月初一，大師對門人說：『我想回新州，你們快點準備船隻。』當時大眾哀傷思慕，請求大師暫且留下。大師說：『諸佛出現尚且示現涅槃，有來必去，這是常理。我的這個形骸最終也要有個歸宿。』眾人問：

【English Translation】 English version: All kinds of dharmas arise because of the mind's arising; when the mind ceases, all kinds of dharmas also cease. If you wish to achieve sarvajna (all-knowing wisdom of the Buddha), you must understand ekalakshana-samadhi (samadhi of one characteristic, seeing one aspect in all dharmas) and ekavyuha-samadhi (samadhi of one practice, cultivating one practice in all actions). If you do not dwell on appearances in all places, then in that appearance, neither hatred nor love will arise, nor will there be acceptance or rejection. Do not think about matters of benefit, success, or failure, be peaceful, tranquil, empty, and detached. This is called ekalakshana-samadhi. If in all places, whether walking, standing, sitting, or lying down, you maintain a pure and upright mind, without wavering in the bodhi-mandala (place of enlightenment), and truly accomplish a pure land, this is called ekavyuha-samadhi. If a person possesses these two samadhis, it is like the earth having seeds, capable of containing, growing, and accomplishing its fruit. Ekalakshana and ekavyuha are also like this. I am now teaching the Dharma, like timely rain universally moistening the earth. Your Buddha-nature is like seeds, encountering this moisture, all will be able to grow. Those who receive my teachings will surely attain bodhi; those who follow my practice will certainly realize wonderful fruit. In the first year of Xiantian, I told all my disciples: I have received the robe and Dharma from Master Ren (Huineng's teacher), and now I am teaching the Dharma to you, but I am not passing on the robe. Because your roots of faith are pure and mature, you will definitely not doubt and are capable of great things. Listen to my verse: 『The mind-ground contains all kinds of seeds, Universal rain causes all to grow, When the flower of sudden enlightenment blooms, The Bodhi fruit will naturally ripen.』 After the Master spoke the verse, he added: The Dharma is not two, and the mind is also the same. The path is pure and also without appearances. You must not contemplate purity and emptiness in your mind. This mind is originally pure, and there is nothing to accept or reject. Each of you should strive diligently and go well according to your conditions. The Master taught the Dharma and benefited beings for forty years. On the sixth day of the seventh month of that year, he ordered his disciples to go to Guoen Temple (Temple of Gratitude) in Xinzhou to build a Pagoda of Gratitude and instructed them to double their efforts. There was also a monk from Shu named Fangbian, who came to see the Master and said that he was good at sculpting. The Master said sternly: 『Try sculpting.』 Fangbian did not understand the Master's intention, so he sculpted a true likeness of the Master, about seven inches tall, extremely exquisite. The Master looked at it and said: 『You are good at sculpting form, but not good at sculpting Buddha-nature.』 He rewarded him with clothing and goods. The monk bowed in gratitude and left. On the first day of the seventh month of the second year of Xiantian, the Master said to his disciples: 『I want to return to Xinzhou, you quickly prepare the boats.』 At that time, the assembly was saddened and begged the Master to stay for a while. The Master said: 『Even the Buddhas appear and still show nirvana, there is coming and going, this is the natural order. This body of mine must eventually have a place to return to.』 The assembly asked:

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師從此去早晚卻回。師曰。葉落歸根來時無日。又問。師之法眼何人傳受。師曰。有道者得無心者通。又問。后莫有難否。曰吾滅后五六年。當有一人來取吾首。聽吾記曰。頭上養親。口裡須餐。遇滿之難。楊柳為官。又云。吾去七十年有二菩薩。從東方來。一在家一出家。同時興化建立吾宗。締緝伽藍昌隆法嗣。言訖往新州國恩寺。沐浴訖跏趺而化。異香襲人白虹屬地。即其年八月三日也。時韶新兩郡各修靈塔。道俗莫決所之。兩郡刺史共焚香祝云。香菸引處即師之慾歸焉。時爐香騰涌直貫曹溪。以十一月十三日入塔。壽七十六。時韶州刺史韋據撰碑。門人憶念取首之記。遂先以鐵葉漆布固護師頸。塔中有達磨所傳信衣(西域屈眴布也。緝木綿華心織成。後人以碧絹為里)中宗賜磨衲寶缽方辯塑真道具等。主塔侍者尸之。開元十年壬戌八月三日。夜半忽聞塔中如拽鐵索聲。僧眾驚起。見一孝子從塔中走出。尋見師頸有傷。具以賊事聞于州縣。縣令楊侃刺史柳無忝得牒切加擒捉。五日于石角村捕得賊人。送韶州鞫問。云姓張名凈滿。汝州梁縣人。于洪州開元寺。受新羅僧金大悲錢二十千。令取六祖大師首。歸海東供養。柳守聞狀未即加刑。乃躬至曹溪。問師上足令韜曰。如何處斷。韜曰。若以國法論理須誅夷。但以佛

【現代漢語翻譯】 現代漢語譯本 弟子問道：『老師離開這裡，什麼時候回來？』 老師說：『落葉歸根，來的時候沒有 निश्चित日期。』 又問：『老師的法眼由誰來傳承？』 老師說：『有道的人才能得到，無心的人才能通達。』 又問：『以後會有災難嗎？』 老師說：『我圓寂后五六年，會有一個人來取我的頭。聽我記住：頭上養親，口裡須餐，遇到滿的災難，楊柳成為官員。』 又說：『我離開七十年後，會有兩位菩薩從東方來，一位在家，一位出家，同時弘揚佛法，建立我的宗派，修繕寺院，使佛法傳承昌盛。』 說完，前往新州國恩寺，沐浴后結跏趺坐而圓寂。異香撲鼻，白虹連線地面。就在那年八月初三。當時韶州和新州兩郡都想修建靈塔，僧人和百姓無法決定在哪裡修建。兩郡刺史共同焚香祈禱說：『香菸飄向的地方，就是大師想要歸去的地方。』 當時爐中的香菸騰空而起，直衝曹溪。於十一月十三日入塔。享年七十六歲。當時韶州刺史韋據撰寫碑文。門人憶起取頭的預言，於是事先用鐵葉和漆布牢固地保護老師的頸部。塔中有達磨祖師所傳的信衣（是西域屈眴布，用木棉花心織成，後人以碧絹為里），中宗皇帝賜予的磨衲、寶缽、方辯塑造的真像、法器等，由主塔的侍者守護。開元十年壬戌八月初三，半夜忽然聽到塔中像拖拽鐵索的聲音，僧眾驚醒，看見一個孝子從塔中走出。尋找后發現老師的頸部有傷。詳細地將盜賊的事情稟告給州縣。縣令楊侃、刺史柳無忝得到公文后，緊急地加以捉拿。五天後在石角村抓到了盜賊。送到韶州審問，盜賊說自己姓張，名凈滿，是汝州梁縣人，在洪州開元寺，接受新羅僧人金大悲的錢二十千，讓他取六祖大師的頭，帶回海東供養。柳刺史聽了情況后沒有立即判刑，親自到曹溪，問六祖大師的上座弟子令韜說：『應該如何處理？』 令韜說：『如果按照國家法律來論，理應誅滅。但以佛

【English Translation】 English version A disciple asked: 'Master, when will you return after leaving here?' The Master said: 'Fallen leaves return to their roots; there is no fixed date for the return.' He further asked: 'Who will inherit the Master's Dharma Eye?' The Master said: 'Those who have attained the Way will receive it; those who are without mind will understand it.' He also asked: 'Will there be any difficulties in the future?' The Master said: 'Five or six years after my passing, there will be someone who comes to take my head. Listen to my prophecy: 'Nourishing parents on the head, food must be eaten in the mouth, encountering the difficulty of 'full', the willow will become an official.' He also said: 'Seventy years after my departure, two Bodhisattvas will come from the East, one a layman and one a monk, simultaneously propagating the Dharma, establishing my school, repairing monasteries, and making the Dharma lineage flourish.' After speaking, he went to Guoen Temple (Temple of Gratitude) in Xinzhou, bathed, and sat in the lotus position, passing away peacefully. A strange fragrance filled the air, and a white rainbow connected to the earth. It was the third day of the eighth month of that year. At that time, both Shaozhou and Xinzhou wanted to build a stupa (spiritual tower) , and the monks and laypeople could not decide where to build it. The prefects of the two prefectures jointly burned incense and prayed: 'Wherever the incense smoke drifts, that is where the Master wishes to return.' At that time, the incense smoke from the burner rose into the sky, directly towards Caoxi. He entered the stupa on the thirteenth day of the eleventh month. He lived to be seventy-six years old. At that time, Wei Ju, the prefect of Shaozhou, wrote the inscription on the stele. The disciples remembered the prophecy about taking the head, so they first used iron leaves and lacquered cloth to firmly protect the Master's neck. Inside the stupa were the robe of faith transmitted by Bodhidharma (the fabric of Qu Xian from the Western Regions, woven with cotton flower hearts, later lined with blue silk), the monk's robe and precious bowl bestowed by Emperor Zhongzong, the true likeness sculpted by Fang Bian, Dharma implements, etc., which were guarded by the attendant of the main stupa. On the third day of the eighth month of the tenth year of Kaiyuan (722 AD), in the middle of the night, suddenly the sound of dragging iron chains was heard in the stupa. The monks were awakened and saw a filial son walking out of the stupa. Upon searching, they found an injury on the Master's neck. They reported the details of the theft to the prefecture and county. The county magistrate Yang Kan and the prefect Liu Wutian received the official document and urgently ordered the arrest. Five days later, the thief was caught in Shijiao Village. He was sent to Shaozhou for interrogation. The thief said that his surname was Zhang, his given name was Jingman, and he was from Liang County in Ruzhou. At Kaiyuan Temple in Hongzhou, he received twenty thousand coins from the Silla monk Kim Daibei, ordering him to take the head of the Sixth Patriarch (Huineng), and take it back to Haidong for worship. After hearing the situation, Prefect Liu did not immediately impose punishment, but personally went to Caoxi and asked Lingtao, the senior disciple of the Sixth Patriarch: 'How should this be handled?' Lingtao said: 'If judged according to the laws of the country, he should be executed. But according to the Buddha'

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教慈悲冤親平等。況彼求欲供養罪可恕矣。柳守嘉嘆曰。始知佛門廣大。遂赦之(爾後甚有名賢贊述及檀施珍異。文繁不錄)上元元年肅宗遣使。就請師衣缽歸內供養。至永泰元年五月五日。代宗夢六祖大師請衣缽。七日敕刺史楊瑊云。朕夢感能禪師請傳法袈裟卻歸曹溪。今遣鎮國大將軍劉崇景。頂戴而送。朕謂之國寶。卿可於本寺如法安置。專令僧眾親承宗旨者。嚴加守護勿令遺墜。后或為人偷竊。皆不遠而獲。如是者數四。憲宗謚大鑒禪師。塔曰元和靈照。皇宋開寶初。王師平南海。劉氏殘兵作梗。師之塔廟鞠為煨燼。而真身為守塔僧保護一無所損。尋有制興修功未竟。會太宗即位留心禪門。頗增壯麗焉。大師自唐先天二年癸丑入滅。至今景德元年甲辰歲。凡二百九十二年矣。得法者除印宗等三十三人各化一方標為正嗣。其外藏名匿跡者不可勝紀。今于諸家傳記中略錄十人。謂之旁出。

西域堀多三藏者天竺人也。東遊韶陽見六祖。于言下契悟。后游五臺至定襄縣歷村。見一僧結庵而坐。三藏問曰。汝孤坐奚為。曰觀靜。三藏曰。觀者何人。靜者何物。其僧作禮問曰。此理何如。三藏曰。汝何不自觀自靜。彼僧茫然莫知其對。三藏曰。汝出誰門耶。曰神秀大師。三藏曰。我西域異道最下根者不墮此見。兀然

【現代漢語翻譯】 現代漢語譯本 教導慈悲對待冤家和親人，一視同仁（冤親平等）。何況那些想要供養的人，他們的罪過是可以寬恕的。柳守嘉感嘆道：『現在才知道佛門是如此的廣大。』於是就赦免了他們（之後有很多名人和賢士讚揚和描述這件事，以及捐贈珍貴的物品，因為文字太多就不一一記錄了）。 上元元年，肅宗皇帝派遣使者，迎請六祖大師的衣缽回宮中供養。到了永泰元年五月初五，代宗皇帝夢見六祖大師請求將衣缽送回。七日後，皇帝下令給刺史楊瑊說：『朕夢中感應到能禪師請求將傳法的袈裟送回曹溪。現在派遣鎮國大將軍劉崇景，恭敬地頂戴著送回。朕認為這是國家的寶物。你可以在本寺按照佛法安置好，專門命令僧眾中真正繼承禪宗宗旨的人，嚴加守護，不要讓它遺失。』後來如果有人偷竊，都可以在不遠的地方抓獲。這樣的事情發生了好幾次。憲宗皇帝追諡六祖為大鑒禪師，塔的名字叫做元和靈照。 皇宋開寶初年，王師平定了南海，劉氏的殘兵作亂，六祖大師的塔廟被燒成灰燼。但是六祖的真身被守塔的僧人保護，沒有受到任何損傷。不久之後，朝廷下令修復，但是工程還沒有完成，太宗皇帝就即位了，他非常關心禪宗，所以又增加了壯麗的裝飾。大師從唐先天二年癸丑年圓寂，到現在的景德元年甲辰年，一共是二百九十二年。得到大師傳法的人，除了印宗等三十三人，各自在一方弘揚佛法，被認為是正統的繼承人。此外，還有很多隱藏身份的人，數不勝數。現在從各家的傳記中，略微記錄十個人，稱他們為旁出。 西域的堀多三藏（來自西域的精通三藏經典的僧人）是天竺人。他東遊到韶陽，見到了六祖大師，在言語之間就領悟了禪宗的真諦。後來他遊歷到五臺山，到達定襄縣歷村，看到一個僧人結廬而坐。堀多三藏問道：『你獨自坐在這裡做什麼？』僧人回答說：『觀靜。』三藏問道：『觀的是什麼人？靜的是什麼物？』那個僧人向他行禮，問道：『這個道理是怎樣的？』三藏說：『你為什麼不自己觀自己靜？』那個僧人茫然不知如何回答。三藏問道：『你出自誰的門下？』僧人回答說：『神秀大師。』三藏說：『我西域的異道，即使是最下等的根器，也不會墮入這種見解。』說完就離開了。

【English Translation】 English version It teaches to treat enemies and relatives with equal compassion (yuan qin ping deng). Moreover, those who seek to make offerings, their sins can be forgiven. Liu Shoujia exclaimed: 'Now I know that the Buddhist gate is so vast.' So he pardoned them (afterwards, many famous people and sages praised and described this event, as well as donating precious items, but because there are too many words, they will not be recorded one by one). In the first year of Shangyuan, Emperor Suzong sent envoys to welcome the Sixth Patriarch's (Liu Zu) robe and bowl back to the palace for worship. In the first year of Yongtai, on the fifth day of the fifth month, Emperor Daizong dreamed that the Sixth Patriarch requested that the robe and bowl be sent back. Seven days later, the emperor ordered the prefect Yang Jian, saying: 'I dreamed that Chan Master Neng (Huineng) requested that the Dharma-transmitting kasaya be sent back to Caoqi. Now I am sending General Liu Chongjing, who will respectfully carry it on his head and send it back. I consider this a national treasure. You can properly place it in the temple according to the Dharma, and specially order the monks who truly inherit the Zen lineage to strictly guard it and not let it be lost.' Later, if someone steals it, they can be caught not far away. Such things have happened several times. Emperor Xianzong posthumously named the Sixth Patriarch as Chan Master Dajian, and the name of the pagoda is Yuanhe Lingzhao. In the early years of Kaibao in the Huangsong Dynasty, the royal army pacified the South China Sea, and the remnants of the Liu clan rebelled, and the Sixth Patriarch's pagoda was burned to ashes. However, the Sixth Patriarch's true body was protected by the monk guarding the pagoda and was not damaged in any way. Soon after, the court ordered repairs, but the project was not yet completed when Emperor Taizong ascended the throne. He was very concerned about Zen Buddhism, so he added magnificent decorations. The master passed away in the year of Guichou in the second year of Xiantian in the Tang Dynasty, and it has been two hundred and ninety-two years to the present year of Jiachen in the first year of Jingde. Those who received the master's Dharma transmission, in addition to Yin Zong and thirty-three others, each promoted the Dharma in one direction and were considered orthodox successors. In addition, there are many people who hide their identities, too many to count. Now, from the biographies of various families, I will briefly record ten people and call them side branches. The Tripitaka Master Kuota (a monk from the Western Regions who was proficient in the Tripitaka) of the Western Regions was an Indian. He traveled east to Shaoyang and met the Sixth Patriarch, and in his words he realized the true meaning of Zen. Later, he traveled to Mount Wutai and arrived at Licun in Dingxiang County, where he saw a monk sitting in a hermitage. Tripitaka Master Kuota asked: 'What are you doing sitting here alone?' The monk replied: 'Observing stillness.' The Tripitaka Master asked: 'Who is observing? What is still?' The monk bowed to him and asked: 'What is this principle like?' The Tripitaka Master said: 'Why don't you observe yourself and be still yourself?' The monk was at a loss and didn't know how to answer. The Tripitaka Master asked: 'Who do you come from?' The monk replied: 'Great Master Shenxiu.' The Tripitaka Master said: 'Even the lowest root of the heterodox ways in my Western Regions would not fall into this view.' After saying that, he left.

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空坐于道何益。其僧卻問三藏。所師何人。三藏曰。我師六祖。汝何不速往曹溪決其真要。其僧即舍庵往參六祖具陳前事。六祖垂誨與三藏符合。其僧信入。三藏后不知所終。

韶州法海禪師者曲江人也。初見六祖問曰。即心即佛愿垂指喻。祖曰。前念不生即心。后念不滅即佛。成一切相即心。離一切相即佛。吾若具說窮劫不盡。聽吾偈曰。

即心名慧　　即佛乃定　　定慧等持 　意中清凈　　悟此法門　　由汝習性 　用本無生　　雙修是正

法海信受。以偈贊曰。

即心元是佛　　不悟而自屈 　我知定慧因　　雙修離諸物

(壇經云。門人法海者即禪師是也)。

吉州志誠禪師者吉州太和人也。少於荊南當陽山玉泉寺奉事神秀禪師。后因兩宗盛化。秀之徒眾往往譏南宗曰。能大師不識一字有何所長。秀曰。他得無師之智深悟上乘。吾不如也。且吾師五祖親付衣法。豈徒然哉。吾所恨不能遠去親近虛受國恩。汝等諸人。無滯於此。可往曹溪質疑。他日回覆還為吾說。師聞此語禮辭至韶陽。隨眾參請不言來處。時六祖告眾曰。今有盜法之人潛在此會。師出禮拜具陳其事。祖曰。汝師若為示眾。對曰。常指誨大眾。令住心觀靜長坐不臥。祖曰。住心觀靜是病非禪。長坐拘身於理何

【現代漢語翻譯】 現代漢語譯本 『空坐于道有何益？』那僧人反問慧能（六祖慧能，禪宗六祖）。『你的老師是誰？』慧能說：『我的老師是六祖。』僧人說：『你為何不趕快去曹溪（六祖道場）解決你對禪宗真諦的疑惑？』那僧人於是離開茅庵，前往拜見六祖，詳細陳述了之前的事情。六祖的教誨與慧能的說法相符，那僧人信服並領悟。慧能後來不知所終。

韶州法海禪師，曲江人。初次拜見六祖時問道：『即心即佛，希望您能用譬喻來指點。』六祖說：『前念不生就是心，后念不滅就是佛。成就一切現象就是心，脫離一切現象就是佛。如果我詳細解說，窮盡時間也說不完。聽我的偈語：』

『即心名為慧，即佛就是定，定慧等持（定與慧平等保持）。意念中清凈，領悟此法門，由你的習性（決定）。用（心）本來無生，定慧雙修才是正道。』

法海信服領受，用偈語讚頌說：

『即心原本是佛，不領悟而自我貶低。我知道定慧的因，雙修才能脫離諸物。』

（《壇經》記載：門人法海就是這位禪師。）

吉州志誠禪師，吉州太和人。年輕時在荊南當陽山玉泉寺侍奉神秀禪師。後來因為南北兩宗盛行，神秀的弟子們常常譏諷南宗說：『慧能大師不識一字，有什麼長處？』神秀說：『他得到了無師自通的智慧，深刻領悟了上乘佛法，我不如他。況且我的老師五祖親自傳授衣缽，難道是隨便的嗎？我所遺憾的是不能遠去親自接近他，白白地享受國家的恩惠。你們這些人，不要滯留在這裡，可以去曹溪質疑，他日回來再為我說說。』志誠禪師聽了這話，告辭前往韶陽，跟隨眾人蔘拜請教，沒有說出自己的來處。當時六祖告訴大家說：『現在有盜法之人潛藏在這個集會中。』志誠禪師出來禮拜，詳細陳述了事情的經過。六祖說：『你的老師是如何教導大眾的？』志誠回答說：『常常教導大眾，要住心觀靜，長時間打坐不睡覺。』六祖說：『住心觀靜是病，不是禪。長時間打坐，拘束身體，對於道理有什麼用？』

【English Translation】 English version 『What is the benefit of sitting idly on the path?』 The monk questioned Huineng (the Sixth Patriarch, the sixth patriarch of Zen Buddhism). 『Who is your teacher?』 Huineng said, 『My teacher is the Sixth Patriarch.』 The monk said, 『Why don't you quickly go to Caoxi (the Sixth Patriarch's monastery) to resolve your doubts about the true essence of Zen?』 So the monk left his hermitage and went to see the Sixth Patriarch, explaining the previous events in detail. The Sixth Patriarch's teachings were in accordance with Huineng's words, and the monk believed and understood. Huineng's later whereabouts are unknown.

Chan Master Fuhai of Shaozhou was a native of Qujiang. When he first met the Sixth Patriarch, he asked, 『'The mind is the Buddha,' I hope you can use a metaphor to point it out.』 The Sixth Patriarch said, 『The non-arising of the previous thought is the mind, and the non-extinction of the subsequent thought is the Buddha. Accomplishing all phenomena is the mind, and separating from all phenomena is the Buddha. If I explain it in detail, I will not be able to finish it even if I exhaust time. Listen to my verse:』

『The mind is named wisdom, the Buddha is samadhi, samadhi and wisdom are equally maintained. Purity in the mind, understanding this Dharma gate, depends on your habits. The use (of the mind) is originally unborn, and the dual cultivation of samadhi and wisdom is the right path.』

Fuhai believed and accepted it, and praised it with a verse:

『The mind is originally the Buddha, but one belittles oneself without understanding. I know the cause of samadhi and wisdom, and dual cultivation can separate from all things.』

(The Platform Sutra records: Disciple Fuhai is this Chan Master.)

Chan Master Zhicheng of Jizhou was a native of Taihe, Jizhou. In his youth, he served Chan Master Shenxiu at Yuquan Temple on Mount Dangyang in Jingnan. Later, because the Northern and Southern schools flourished, Shenxiu's disciples often ridiculed the Southern school, saying, 『Great Master Huineng does not know a single word, what are his strengths?』 Shenxiu said, 『He has obtained wisdom without a teacher, and deeply understands the supreme Dharma, I am not as good as him. Moreover, my teacher, the Fifth Patriarch, personally passed down the robe and bowl, is it casual? What I regret is that I cannot go far to approach him personally, and enjoy the country's favor in vain. You people, do not stay here, you can go to Caoxi to question him, and come back to tell me about it another day.』 Chan Master Zhicheng heard these words, bid farewell and went to Shaoyang, followed the crowd to pay respects and ask for instruction, without revealing his origin. At that time, the Sixth Patriarch told everyone, 『Now there is a person who steals the Dharma hiding in this gathering.』 Chan Master Zhicheng came out to pay respects and explained the whole story. The Sixth Patriarch said, 『How does your teacher teach the public?』 Zhicheng replied, 『He often teaches the public to dwell on the mind and observe stillness, and to sit for a long time without sleeping.』 The Sixth Patriarch said, 『Dwelling on the mind and observing stillness is a disease, not Zen. Sitting for a long time restricts the body, what is the use of it for the principle?』

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益。聽吾偈曰。

生來坐不臥　　死去臥不坐 　元是臭骨頭　　何為立功過

師。曰未審大師以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛假名三昧。聽吾偈曰。

一切無心自性戒　　一切無礙自性慧 　不增不退自金剛　　身去身來本三昧

師聞偈悔謝。即誓依歸。乃呈一偈曰。

五蘊幻身　　幻何究竟　　回趣真如 　法還不凈

祖然之。尋回玉泉。

匾檐山曉了禪師者傳記不載。唯北宗門人忽雷澄撰塔碑盛行於世。略曰。師住匾檐山。法號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳傳之行矣。言莫可窮窮之非矣。師自得無無之無不無于無也。吾今以有有之有不有于有也。不有之有去來非增。不無之無涅槃非減。嗚呼。師住世兮曹溪明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。

河北智隍禪師者。始參五祖法席。雖嘗咨決而循乎漸行。后往河北結庵長坐。積二十餘載不見惰容。及遇六祖門人策禪師遊歷于彼。激以勤求法要。師遂舍庵往參六祖。祖愍其遠來便垂開抉。師于言下豁然契悟。前二十年所得心都無影響。其夜河北檀越

{ "translations": [ "現代漢語譯本：", "益（Yi）。聽我說偈語：", "『生來坐著不躺臥，死去躺臥不坐著，原本就是臭骨頭，何必建立功勞過錯。』", "師（指智隍禪師）。問：『未請教大師用什麼方法教誨人？』", "祖（指六祖慧能）。答：『我如果說有法可以給人，那就是欺騙你。我只是隨順方便，解除束縛，假名為三昧（Samadhi，定）。聽我說偈語：』", "『一切無心就是自性戒（Sila，戒律），一切無礙就是自性慧（Prajna，智慧），不增不減就是自性金剛（Vajra，堅固不壞），身去身來原本就是三昧。』", "智隍禪師聽了偈語，懺悔感謝，隨即發誓依止歸順。於是呈上一偈說：", "『五蘊（Skandha）幻化的身體，幻化究竟有什麼意義？迴歸趣向真如（Tathata，如實），法最終還是不凈。』", "六祖慧能認可了他的見解。智隍禪師隨即返回玉泉寺。", "匾檐山曉了禪師，他的傳記沒有記載。只有北宗門人忽雷澄撰寫的塔碑在世上盛行。碑文大略是說：曉了禪師住在匾檐山，法號曉了，是六祖慧能的嫡傳弟子。曉了禪師得到了無心之心，了悟了無相之相。無相，就是森羅萬象令人眼花繚亂；無心，就是分別念頭熾盛燃燒。斷絕一言一響，響是無法用語言傳達的，如果傳達就偏離了本意；言語是無法窮盡的，如果窮盡就錯了。曉了禪師自己領悟到，無無之無，無不是無；我如今用有有之有，有不是有。不有之有，去來並非增益；不無之無，涅槃（Nirvana，寂滅）並非減少。唉！曉了禪師住世，曹溪（Caoxi）光明；曉了禪師寂滅，法船傾覆。曉了禪師談論無說，寰宇充滿；曉了禪師開示迷途的眾生，了義之乘（Yana，乘）。匾檐山色，永遠垂示著這種顏色；空曠的山谷，仍然留存著曉了禪師的名字。", "河北智隍禪師，最初參拜五祖弘忍的法席，雖然曾經請教決疑，但還是遵循漸悟的修行方式。後來前往河北結庵長坐，二十多年沒有懈怠。等到六祖慧能的門人策禪師遊歷到那裡，用精勤求法的道理激勵他，智隍禪師於是捨棄菴舍，前往參拜六祖慧能。六祖慧能憐憫他遠道而來，便為他開示決疑。智隍禪師在六祖的言語下豁然開悟，之前二十年所得到的心得都沒有影響。當天晚上，河北的檀越（Dana，佈施者）", "", "english_translations": [ "English version:", "Yi. Listen to my verse:", "'Born, one sits without lying down; dead, one lies down without sitting. Originally just a stinking skeleton, why establish merit or fault?'", "The Master (referring to Zhihuang Chan Master). Asked: 'I have not yet inquired, with what method does the Great Master teach people?'", "The Patriarch (referring to the Sixth Patriarch Huineng). Answered: 'If I were to say there is a Dharma (teaching) to give to people, that would be deceiving you. I simply follow convenience, untie bonds, and provisionally name it Samadhi (定). Listen to my verse:'", "'All no-mind is self-nature Sila (戒律), all unobstructed is self-nature Prajna (智慧), neither increasing nor decreasing is self-nature Vajra (堅固不壞), the body going and the body coming is originally Samadhi.'", "Zhihuang Chan Master, upon hearing the verse, repented and thanked, then vowed to rely on and return. Thereupon, he presented a verse saying:", "'The five Skandhas (五蘊) are an illusory body, what is the ultimate meaning of illusion? Returning and inclining towards Tathata (如實), the Dharma is ultimately still impure.'", "The Sixth Patriarch Huineng approved of his view. Zhihuang Chan Master then returned to Yuquan Temple.", "Chan Master Xiaoliao of Bianyan Mountain, his biography is not recorded. Only the stupa inscription written by Hulei Cheng, a disciple of the Northern School, is prevalent in the world. It roughly says: Chan Master Xiaoliao lived on Bianyan Mountain, his Dharma name was Xiaoliao, and he was the direct descendant of the Sixth Patriarch Huineng. Chan Master Xiaoliao obtained the mind of no-mind and understood the appearance of no-appearance. No-appearance is the myriad phenomena dazzling the eyes; no-mind is the burning of discriminating thoughts. Cutting off a word and a sound, the sound cannot be conveyed by language; if conveyed, it deviates from the original meaning; words cannot be exhausted; if exhausted, it is wrong. Chan Master Xiaoliao himself realized that the no of no-no is not no; I now use the yes of yes-yes, yes is not yes. The not-yes of yes, going and coming is not an increase; the not-no of no-no, Nirvana (寂滅) is not a decrease. Alas! When Chan Master Xiaoliao lived in the world, Caoxi (曹溪) was bright; when Chan Master Xiaoliao passed away, the Dharma boat capsized. Chan Master Xiaoliao talked about no-speaking, and the universe was filled; Chan Master Xiaoliao instructed confused beings, the definitive meaning Yana (乘). The mountain color of Biandan Mountain forever shows this color; the empty valley still retains the name of Xiaoliao.", "Chan Master Zhihuang of Hebei, initially visited the Dharma seat of the Fifth Patriarch Hongren, although he had consulted and resolved doubts, he still followed the gradual enlightenment practice. Later, he went to Hebei to build a hermitage and sat for more than twenty years without laziness. When Chan Master Ce, a disciple of the Sixth Patriarch Huineng, traveled there, he encouraged him with the principle of diligently seeking the Dharma. Chan Master Zhihuang then abandoned the hermitage and went to visit the Sixth Patriarch Huineng. The Sixth Patriarch Huineng pitied him for coming from afar and opened up and resolved his doubts. Chan Master Zhihuang suddenly awakened under the words of the Sixth Patriarch, and the insights he had gained in the previous twenty years had no influence. That night, the Dana (佈施者) of Hebei" ] }

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士庶忽聞空中有聲曰。隍禪師今日得道也。后回河北開化四眾。

洪州法達禪師者洪州豐城人也。七歲出家誦法華經。進具之後來禮祖師頭不至地。祖呵曰。禮不投地何如不禮。汝心中必有一物蘊習。何事耶。師曰。念法華經已及三千部。祖曰。汝若念至萬部得其經意。不以為勝則與吾偕行。汝今負此事業都不知過。聽吾偈曰。

禮本折慢幢　　頭奚不至地 　有我罪即生　　亡功福無比

祖又曰。汝名什麼。對曰。名法達。祖曰。汝名法達。何曾達法。復說偈曰。

汝今名法達　　勤誦未休歇 　空誦但循聲　　明心號菩薩 　汝今有緣故　　吾今為汝說 　但信佛無言　　蓮華從口發

師聞偈悔過曰。而今而後當謙恭一切。惟愿和尚大慈。略說經中義理。祖曰。汝念此經以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經至方便品。祖曰止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。何者因緣。唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道。開示悟入自是佛之知見。我輩無分。若作此解乃是謗經毀佛也。彼既是佛已具知見。何用更開。汝今當信。佛知見者。只汝自心更無別體。蓋為一切眾生自蔽光明

【現代漢語翻譯】 現代漢語譯本 有士人和百姓忽然聽到空中有聲音說：『隍禪師今天得道了。』 後來他回到河北，開化了四眾（比丘、比丘尼、優婆塞、優婆夷）。

洪州法達禪師，是洪州豐城人。七歲出家，誦讀《法華經》。受具足戒后，來禮拜六祖慧能大師，頭卻不著地。六祖呵斥說：『禮拜不著地，不如不禮拜。你心中必定有一物蘊藏著習氣。是什麼事呢？』 法達禪師說：『我念誦《法華經》已經三千部了。』 六祖說：『你如果唸到一萬部，明白了經的意義，卻不因此而自以為是，就可以與我同行。你現在揹負著這件事，卻不知道自己的過錯。聽我說一偈：』

『禮拜本是爲了折服傲慢的高幢， 頭為什麼不著地？ 心中有「我」罪過就會產生， 去除功利之心，福德就無比。』

六祖又問：『你叫什麼名字？』 回答說：『名叫法達。』 六祖說：『你名叫法達，卻何曾通達佛法？』 又說一偈：

『你現在名叫法達， 勤奮誦經未曾停歇。 只是空誦，追逐聲音， 明白自心才可稱為菩薩。 你現在有緣故， 我今天為你解說： 只要相信佛沒有言語， 蓮花自然從口中開放。』

法達禪師聽了偈語，後悔自己的過錯，說：『從今以後，我應當謙恭對待一切。只希望和尚大慈大悲，簡略地說說經中的義理。』 六祖說：『你念誦這部經，以什麼為宗旨？』 法達禪師說：『弟子愚鈍，向來只是依照經文誦唸，哪裡知道它的宗旨和趣味。』 六祖說：『你試著為我念一遍，我當爲你解說。』 法達禪師就高聲唸經，唸到《方便品》。六祖說：『停下。這部經本來是以因緣出世為宗旨。縱然說了多種譬喻，也沒有超出這個範圍。什麼是因緣？就是唯一的大事。這一大事就是佛的知見。你千萬不要錯誤地理解經意，見到別人說「開示悟入」就是佛的知見，我們沒有份。如果這樣理解，那就是謗經毀佛了。既然已經是佛，已經具備了知見，哪裡還需要再開示？你現在應當相信，佛的知見，就是你自己的心，沒有別的本體。因為一切眾生自己遮蔽了光明』

【English Translation】 English version A scholar and common people suddenly heard a voice in the sky saying: 'Chan Master Huang has attained enlightenment today.' Later, he returned to Hebei and enlightened the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas).

Chan Master Fada of Hongzhou was a native of Fengcheng in Hongzhou. He left home at the age of seven and recited the Lotus Sutra. After receiving the full precepts, he came to pay homage to the Sixth Patriarch Huineng, but his head did not touch the ground. The Patriarch scolded him, saying: 'If your prostration doesn't reach the ground, it's better not to prostrate at all. There must be something in your mind harboring habitual tendencies. What is it?' Chan Master Fada said: 'I have recited the Lotus Sutra three thousand times.' The Patriarch said: 'If you recite it ten thousand times and understand the meaning of the sutra, without becoming arrogant, you can walk with me. Now you are burdened by this accomplishment and do not know your fault. Listen to my verse:'

'Prostration is meant to subdue the banner of arrogance, Why doesn't your head reach the ground? If there is 'self', sin arises, Without the thought of merit, the blessings are boundless.'

The Patriarch then asked: 'What is your name?' He replied: 'My name is Fada.' The Patriarch said: 'You are named Fada, but have you ever attained the Dharma?' He then spoke another verse:

'You are now named Fada, Diligent recitation without rest. Empty recitation only follows the sound, Understanding the mind is called Bodhisattva. You now have the affinity, I will now explain it for you: Just believe that the Buddha is without words, The lotus flower will naturally bloom from your mouth.'

Upon hearing the verse, Chan Master Fada repented of his faults and said: 'From now on, I will be humble and respectful to everyone. I only hope that the Abbot, with great compassion, will briefly explain the meaning of the sutra.' The Patriarch said: 'What is the main principle of this sutra that you recite?' Chan Master Fada said: 'This disciple is dull and has always only recited the text, how would I know its principle and interest?' The Patriarch said: 'Try reciting it for me once, and I will explain it for you.' Chan Master Fada then recited the sutra loudly, up to the Expedient Means chapter. The Patriarch said: 'Stop. This sutra originally takes the appearance in the world due to conditions (hetu-pratyaya) as its main principle. Even if it speaks of various metaphors, it does not go beyond this. What are the conditions? It is the one great matter. This one great matter is the Buddha's knowledge and vision (buddha-jnana-darsana). You must not misunderstand the meaning of the sutra, seeing others say 'opening, showing, awakening, and entering' is the Buddha's knowledge and vision, and we have no part in it. If you understand it this way, then you are slandering the sutra and defaming the Buddha. Since they are already Buddhas and already possess knowledge and vision, why would they need to be opened again? You should now believe that the Buddha's knowledge and vision is only your own mind, there is no other entity. It is because all sentient beings themselves obscure the light.'

---

。貪愛塵境外緣內擾甘受驅馳。便勞他從三昧起。種種苦口勸令寢息。莫向外求與佛無二。故云開佛知見。汝但勞勞執念謂為功課者。何異牦牛愛尾也。師曰。若然者但得解義。不勞誦經耶。祖曰。經有何過豈障汝念。只為迷悟在人損益由汝。聽吾偈曰。

心迷法華轉　　心悟轉法華 　誦久不明己　　與義作仇家 　無念念即正　　有唸唸成邪 　有無俱不計　　長御白牛車

師聞偈再啟曰。經云。諸大聲聞乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫但悟自心。便名佛之知見。自非上根未免疑謗。又經說三車。大牛之車與白牛車如何區別。愿和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人不能測佛智者。患在度量也。饒伊盡思共推轉加懸遠。佛本為凡夫說不為佛說。此理若不肯信者從他退席。殊不知坐卻白牛車。更于門外覓三車。況經文明向汝道。無二亦無三。汝何不省。三車是假為昔時故。一乘是實為今時故。只教汝去假歸實。歸實之後實亦無名。應知所有珍財盡屬于汝由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫手不釋卷。從晝至夜無不念時也。師既蒙啓發踴躍歡喜。以偈贊曰。

經誦三千部　　曹溪一句亡 　未明出世旨　　寧歇累生狂 　羊鹿牛

【現代漢語翻譯】 現代漢語譯本：貪戀塵世外在的因緣，內心受到干擾，還甘願被驅使奔波。這樣就得勞煩他從禪定中起身，苦口婆心地勸你停止，不要向外尋求，（因為）與佛沒有分別。所以說開啟佛的知見。你只是辛辛苦苦地執著于唸誦，認為這是功課，這和牦牛喜愛自己的尾巴有什麼區別呢？ （法海）問：『如果這樣，只要理解經義，就不需要誦經了嗎？』 六祖）答：『經有什麼過錯呢？難道會妨礙你念誦嗎？只是因為迷惑或覺悟在於人，（經的）損益取決於你。聽我說偈： 『心迷時，是（你）轉《法華經》；心悟時，是《法華經》轉（你）。誦經很久卻不明白自己，（就會）與經義成為仇敵。沒有念頭的時候就是正，有了念頭就變成邪。有和無都不計較，長久駕馭著白牛車。』 （法海）聽了偈后再次請教說：『經上說，諸大聲聞乃至菩薩，都竭盡思慮來衡量，尚且不能測度佛的智慧。現在卻讓凡夫只要領悟自己的心，就稱為佛的知見，如果不是上等根器的人，難免會懷疑誹謗。而且經上說有三車（羊車、鹿車、牛車），大牛之車與白牛車有什麼區別呢？希望和尚再次詳細解說。』 （六祖）答：『經文的意思很明白，是你自己迷惑背離了（經義）。那些三乘（聲聞乘、緣覺乘、菩薩乘）的人不能測度佛的智慧，病癥就在於他們的思慮度量。即使讓他們竭盡思慮共同推測，也只會更加遙遠。佛本來是為凡夫說法，不是為佛說法。這個道理如果不肯相信，就隨他退席吧。殊不知自己正坐在白牛車上，卻還要在門外尋找三車。況且經文明白地告訴你，沒有二，也沒有三，你為什麼不明白呢？三車是（佛）爲了過去（的根機）而假立的，一乘（佛乘）是（佛）爲了現在（的根機）而真實的。只是教你去假歸真，歸真之後，真也沒有名稱。應當知道所有珍貴的財物都屬於你，由你受用，更不要作父親的想，也不要作兒子的想，也沒有用處的想，這叫做持《法華經》。從劫至劫，手裡不放下經卷，從白天到黑夜，沒有不念的時候。』 （法海）既然蒙受啓發，踴躍歡喜，用偈讚歎說： 『誦經三千部，曹溪一句亡（指六祖的開示）。未明白出世的宗旨，怎麼能停止累世的狂妄？羊車、鹿車、牛車……』

【English Translation】 English version: Being greedy for external conditions of the world and disturbed internally, one willingly allows oneself to be driven around. Then someone has to rise from Samadhi (三昧, concentration) and painstakingly advise you to stop, not to seek externally, (because) there is no difference from the Buddha. Therefore, it is said to open the Buddha's knowledge and vision. You are just diligently clinging to chanting, thinking it is a meritorious deed. How is this different from a yak loving its own tail? (Fa Hai) asked, 'If that's the case, is it not necessary to recite the scriptures as long as one understands the meaning?' (The Sixth Patriarch) replied, 'What fault does the scripture have? Does it hinder your recitation? It's just that delusion or enlightenment lies in the person, and the benefit or harm (of the scripture) depends on you. Listen to my verse: 'When the mind is deluded, (you) turn the Lotus Sutra; when the mind is enlightened, the Lotus Sutra turns (you). Reciting the scriptures for a long time without understanding oneself, (one) becomes an enemy of the meaning of the scriptures. When there is no thought, it is right; when there is thought, it becomes wrong. Not counting existence or non-existence, one perpetually drives the white ox cart.' (Fa Hai) listened to the verse and asked again, 'The scriptures say that all great Sravakas (聲聞, Hearers) and even Bodhisattvas (菩薩, enlightened beings), exhaust their thoughts to measure, yet they cannot fathom the wisdom of the Buddha. Now, to allow ordinary people to simply understand their own minds and call it the Buddha's knowledge and vision, if they are not people of superior capacity, they will inevitably doubt and slander. Moreover, the scriptures speak of the three carts (sheep cart, deer cart, ox cart), what is the difference between the great ox cart and the white ox cart? I hope the He Shang (和尚, venerable monk) will explain it in detail again.' (The Sixth Patriarch) replied, 'The meaning of the scriptures is clear, it is you who are confused and have turned away (from the meaning). Those of the Three Vehicles (三乘, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) cannot fathom the wisdom of the Buddha, the problem lies in their thinking and measuring. Even if they exhaust their thoughts and speculate together, it will only become more distant. The Buddha originally spoke the Dharma for ordinary people, not for Buddhas. If you are unwilling to believe this principle, then let him leave. Little do they know that they are sitting on the white ox cart, yet they are looking for the three carts outside the door. Moreover, the scriptures clearly tell you that there is neither two nor three, why don't you understand? The three carts are provisional (teachings) for the sake of the past (capacities), the One Vehicle (佛乘, Buddha Vehicle) is real for the sake of the present (capacities). It only teaches you to abandon the false and return to the real. After returning to the real, the real also has no name. You should know that all precious treasures belong to you, and you can use them. Do not think of it as a father, nor as a son, nor as something useful. This is called upholding the Lotus Sutra. From kalpa (劫, eon) to kalpa, one does not let go of the scriptures in one's hand, and from day to night, there is no time when one is not mindful of it.' (Fa Hai), having received enlightenment, leaped with joy and praised with a verse: 'Reciting the scriptures three thousand times, is lost in one sentence of Cao Xi (曹溪, refers to the Sixth Patriarch's teachings). Without understanding the purpose of transcending the world, how can one stop the madness of lifetimes? Sheep cart, deer cart, ox cart...'

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權設　　初中后善揚 　誰知火宅內　　元是法中王

祖曰。汝今後方可名爲念經僧也。師從此領玄旨。亦不輟誦持。

壽州智通禪師者壽州安豐人也。初看楞伽經約千餘遍而不會三身四智。禮師求解其義。祖曰。三身者。清凈法身汝之性也。圓滿報身汝之智也。千百億化身汝之行也。若離本性別說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。

自性具三身　　發明成四智 　不離見聞緣　　超然登佛地 　吾今為汝說　　諦信永無迷 　莫學馳求者　　終日說菩提

師曰。四智之義可得聞乎。祖曰。既會三身便明四智。何更問邪。若離三身別譚四智。此名有智無身也。即此有智還成無智。復說偈曰。

大圓鏡智性清凈　　平等性智心無病 　妙觀察智見非功　　成所作智同圓鏡 　五八六七果因轉　　但用名者無實性 　若於轉處不留情　　繁興永處那伽定

(轉識為智者。教中雲。轉前五識為成所作智。轉第六識為妙觀察智。轉第七識為平等性智。轉第八識為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名而不轉其體也)。

師禮謝以偈贊曰。

三身元我體　　四智本心明 　身智融無礙　　應物任隨形 　起修皆妄動　　守住匪真精 　

【現代漢語翻譯】 現代漢語譯本 權且設立，最初、中間、最後都很好地弘揚佛法。 誰能知道這充滿煩惱的火宅之內，原本就是佛法之王所在。

六祖說：『你從今以後才可以稱作唸經僧了。』智通禪師從此領悟了玄妙的旨意，也從不停止誦經。

壽州智通禪師，是壽州安豐人。最初讀《楞伽經》（Laṅkāvatāra Sūtra）大約一千多遍，卻不明白三身（Trikāya）和四智（Four Wisdoms）。於是向六祖禮拜，請求解釋其中的含義。六祖說：『三身，清凈法身（Dharmakāya）就是你的自性；圓滿報身（Saṃbhogakāya）就是你的智慧；千百億化身（Nirmāṇakāya）就是你的行為。如果離開自性而談論三身，就叫做有身無智。如果領悟到三身沒有自性，就叫做四智菩提（Bodhi）。聽我的偈子：』

『自性具備三身，發明出來成為四智。 不離見聞覺知的因緣，超然直登佛地。 我現在為你解說，真實相信永遠不會迷惑。 不要學習那些四處奔波尋求的人，整天口說菩提。』

智通禪師說：『四智的含義可以聽聞嗎？』六祖說：『既然領會了三身，自然明白四智，為什麼還要問呢？如果離開三身而另外談論四智，這就叫做有智無身了。』即便是這種有智，也還是會變成無智。又說偈子：

『大圓鏡智（Ādarśa-jñāna）的自性清凈，平等性智（Samatā-jñāna）的心沒有病。 妙觀察智（Pratyavekṣaṇa-jñāna）的觀察不是人為的，成所作智（Kṛtyānuṣṭhāna-jñāna）如同大圓鏡。 前五識、第八識是果位上轉變，第六識、第七識是因地中轉變，但只是改變了名稱而沒有改變本體。 如果在轉變之處不留下執著，那麼即使萬象紛繁，也能永遠處於那伽定（Naga Samadhi）。』

（轉識成智，經教中說：轉變前五識為成所作智，轉變第六識為妙觀察智，轉變第七識為平等性智，轉變第八識為大圓鏡智。雖然第六識、第七識在因地中轉變，前五識、第八識在果位上轉變，但只是轉變了名稱而沒有轉變本體。）

智通禪師禮拜感謝，並用偈子讚頌說：

『三身原本就是我的本體，四智本來就是心的光明。 身與智融合而沒有障礙，應物而現，任隨其形。 發起修持都是虛妄的舉動，執著守住也不是真正的精髓。 '

【English Translation】 English version Provisionally established, it is well propagated in the beginning, middle, and end. Who knows that within this burning house full of afflictions, is originally the king of Dharma.

The Patriarch said, 'From now on, you can be called a sutra-reciting monk.' From then on, the Master understood the profound meaning and never stopped reciting the scriptures.

Chan Master Zhitong of Shouzhou was a native of Anfeng in Shouzhou. He initially read the Laṅkāvatāra Sūtra (楞伽經) about a thousand times but did not understand the Trikāya (三身) and Four Wisdoms (四智). He bowed to the Patriarch and asked for an explanation of their meaning. The Patriarch said, 'The Trikāya: the Dharmakāya (清凈法身) is your nature; the Saṃbhogakāya (圓滿報身) is your wisdom; the Nirmāṇakāya (千百億化身) is your action. If you talk about the Trikāya apart from your nature, it is called having a body without wisdom. If you realize that the Trikāya has no self-nature, it is called the Four Wisdoms Bodhi. Listen to my verse:'

'The self-nature possesses the Trikāya, and its manifestation becomes the Four Wisdoms. Without leaving the conditions of seeing and hearing, one transcends and ascends to the Buddha-ground. I am now explaining it to you, believe it truly and you will never be confused. Do not learn from those who run around seeking, talking about Bodhi all day long.'

Chan Master Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' The Patriarch said, 'Since you have understood the Trikāya, you naturally understand the Four Wisdoms, why do you still ask? If you talk about the Four Wisdoms apart from the Trikāya, it is called having wisdom without a body.' Even this wisdom will turn into no wisdom. He further said in a verse:

'The Ādarśa-jñāna (大圓鏡智) is pure in nature, the Samatā-jñāna (平等性智) has no sickness in the mind. The Pratyavekṣaṇa-jñāna (妙觀察智) sees without effort, the Kṛtyānuṣṭhāna-jñāna (成所作智) is like the Ādarśa-jñāna. The first five consciousnesses and the eighth consciousness transform in the fruition, the sixth and seventh consciousnesses transform in the cause, but only the names are changed, not the substance. If you do not dwell on the transformations, then even in the midst of myriad phenomena, you can eternally abide in Naga Samadhi (那伽定).'

(Transforming consciousness into wisdom, the teachings say: transforming the first five consciousnesses into Kṛtyānuṣṭhāna-jñāna, transforming the sixth consciousness into Pratyavekṣaṇa-jñāna, transforming the seventh consciousness into Samatā-jñāna, transforming the eighth consciousness into Ādarśa-jñāna. Although the sixth and seventh consciousnesses transform in the cause, and the first five and eighth consciousnesses transform in the fruition, only the names are transformed, not the substance.)

Chan Master Zhitong bowed in gratitude and praised with a verse:

'The Trikāya is originally my body, the Four Wisdoms are originally the mind's light. The body and wisdom merge without obstruction, responding to things and following their forms. Initiating cultivation is all a false movement, clinging to and guarding is not the true essence.'

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妙言因師曉　　終亡污染名

江西志徹禪師者江西人也。姓張氏。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人自立秀師為第六祖。而忌能大師傳衣為天下所聞。然祖是菩薩預知其事。即置金十兩于方丈。時行昌受北宗門人之囑。懷刃入祖室將欲加害。祖舒頸而就。行昌揮刃者三都無所損。祖曰。正劍不邪邪劍不正。只負汝金不負汝命。行昌驚仆。久而方蘇求哀悔過。即愿出家。祖遂與金云。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁。終投僧出家具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾久念于汝。汝來何晚。曰昨蒙和尚舍罪。今雖出家苦行終難報于深恩。其唯傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰和尚所說大違經文也。祖曰。吾傳佛心印。安敢違于佛經。曰經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義不合經文。乃至為汝終無二說。曰學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說什麼善惡諸法。乃

【現代漢語翻譯】 現代漢語譯本 妙言因師曉，終亡污染名。

江西志徹禪師，是江西人，姓張，名行昌。他年輕時好行俠仗義。自從南北禪宗分化后，兩宗的領袖雖然沒有彼此敵對，但門徒之間卻競相產生愛憎之情。當時北宗的門人私自擁立秀禪師為第六祖，但慧能大師傳衣缽的事天下皆知。慧能大師是菩薩，預知此事，便預先在方丈室內放置了十兩黃金。當時行昌接受了北宗門人的囑託，懷揣利刃進入慧能大師的房間，想要加害於他。慧能大師伸出脖子任他宰割，行昌揮刀砍了三次，都沒有傷到他。慧能大師說：『正劍不會傷人，邪劍也傷不了正人。我只欠你金錢，不欠你性命。』行昌驚恐地倒在地上，過了很久才甦醒過來，向慧能大師求饒懺悔，並表示願意出家。慧能大師便把金子給了他，說：『你先離開這裡，恐怕我的徒弟們會反過來加害你。你可以改換形貌，將來再來，我自會接納你。』行昌聽從了慧能大師的指示，連夜逃走，最終投奔僧人出家，受具足戒，精進修行。一天，他想起了慧能大師的話，便遠道而來，禮拜參覲。慧能大師說：『我一直惦念著你，你怎麼來得這麼晚？』行昌說：『昨天蒙受和尚寬恕罪過，如今雖然出家苦行，終究難以報答您的大恩大德，唯有傳法度眾生了。弟子曾經讀過《涅槃經》，但不明白常與無常的含義，懇請和尚慈悲，略為解說。』慧能大師說：『無常，就是佛性；有常，就是善惡一切諸法分別心。』行昌說：『和尚所說，與經文大相逕庭啊！』慧能大師說：『我傳的是佛心印，怎敢違背佛經？』行昌說：『經中說佛性是常，和尚卻說是無常；善惡諸法乃至菩提心都是無常，和尚卻說是常，這豈不是互相矛盾，令學人更加疑惑？』慧能大師說：『《涅槃經》我過去聽比丘尼無盡藏讀誦過一遍，便為她講解，沒有一個字一句不符合經文，甚至為你講解也不會有第二種說法。』行昌說：『學人見識淺薄愚昧，希望和尚詳細開示。』慧能大師說：『你知不知道，佛性如果常，還說什麼善惡諸法，乃至』

【English Translation】 English version 』Subtle words enlighten through the teacher's instruction, ultimately eliminating the name of defilement.』

Zen Master Zhiche of Jiangxi was a native of Jiangxi, surnamed Zhang, named Xingchang. In his youth, he was fond of chivalry. Since the division of the Northern and Southern schools of Chan, although the two founders were free from mutual animosity, their followers competed in generating love and hatred. At that time, the disciples of the Northern school independently established Master Xiu as the Sixth Patriarch, while the transmission of the robe by Great Master Neng (Huineng) was known throughout the world. However, the Patriarch (Huineng), being a Bodhisattva, foresaw this event and placed ten taels of gold in his abbot's room. At that time, Xingchang, entrusted by the disciples of the Northern school, entered the Patriarch's room with a blade, intending to harm him. The Patriarch stretched out his neck to receive the blow, but Xingchang swung the blade three times without causing any harm. The Patriarch said, 'A righteous sword does not harm, and a crooked sword cannot harm righteousness. I only owe you the gold, not your life.' Xingchang fell to the ground in shock. After a long time, he recovered, begged for forgiveness, and expressed his willingness to become a monk. The Patriarch then gave him the gold and said, 'You should leave now, lest my disciples turn around and harm you. You can change your appearance and come back another day, and I will receive you.' Xingchang followed the Patriarch's instructions and fled by night. Eventually, he joined the Sangha, took the full precepts, and practiced diligently. One day, he remembered the Patriarch's words and came from afar to pay his respects. The Patriarch said, 'I have been thinking of you for a long time. Why have you come so late?' Xingchang said, 'Yesterday, I was forgiven my sins by the Venerable. Although I am now a monk practicing asceticism, I can hardly repay your deep kindness except by transmitting the Dharma and liberating beings. I have read the Nirvana Sutra but do not understand the meaning of permanence and impermanence. I beg the Venerable to explain it briefly with compassion.' The Patriarch said, 'Impermanence is the Buddha-nature; permanence is the discriminating mind of all dharmas, both good and evil.' Xingchang said, 'What the Venerable says greatly contradicts the sutra!' The Patriarch said, 'I transmit the mind-seal of the Buddha; how dare I contradict the Buddha's teachings?' Xingchang said, 'The sutra says that Buddha-nature is permanent, but the Venerable says it is impermanent. All dharmas, both good and evil, even the Bodhi-mind, are impermanent, but the Venerable says they are permanent. Is this not contradictory, causing students to become even more confused?' The Patriarch said, 'I once listened to the Bhikkhuni Wujinzang recite the Nirvana Sutra once and then explained it to her. Not a single word or meaning did not accord with the sutra, and even for you, there will be no second explanation.' Xingchang said, 'My knowledge is shallow and ignorant. I hope the Venerable will explain it in detail.' The Patriarch said, 'Do you know that if Buddha-nature were permanent, what more would there be to say about good and evil dharmas, even'

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至窮劫無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性容受生死。而真常性有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道執于邪常。諸二乘人于常計無常共成八倒故。于涅槃了義教中。破彼偏見。而顯說真常真我真凈。汝今依言背義。以斷滅無常及確定死常。而錯解佛之圓妙最後微言。縱覽千遍有何所益。行昌忽如醉醒。乃說偈曰。

因守無常心　　佛演有常性 　不知方便者　　猶春池執礫 　我今不施功　　佛性而見前 　非師相授與　　我亦無所得

祖曰。汝今徹也。宜名志徹。師禮謝而去。

信州智常禪師者本州貴溪人也。髫年出家志求見性。一日參六祖。祖問。汝從何來欲求何事。師曰。學人近往洪州建昌縣白峰山。禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷令投謁和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉似於吾。與汝證明。師曰。初到彼三月未蒙開示。以為法切故。于中夜獨入方丈禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空有相貌否。對曰。虛空無形有何相貌。彼曰。汝之本性猶如虛空。返觀自性了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源

【現代漢語翻譯】 現代漢語譯本 如果直到窮盡的劫數都沒有一個人發起菩提心（bodhicitta，覺悟之心），所以我說無常。這正是佛陀所說的真常之道啊。而且，一切諸法如果不是無常的，那麼事物都將有自性，能夠容納生死，而真常之性就會有不能遍及的地方。所以我說常，這正是佛陀所說的真無常的意義啊。佛陀譬喻凡夫外道執著于邪常，二乘人（聲聞乘和緣覺乘）于常計度為無常，共同形成八種顛倒，所以在涅槃了義教中，破除他們的偏見，而明顯地說真常、真我、真凈。你現在依從言語而背離意義，以斷滅的無常以及確定的死常，而錯誤地理解佛陀圓滿微妙的最後教誨，縱然讀覽千遍又有什麼益處呢？』行昌忽然像從醉酒中醒來，於是說了偈語： 『因為執守無常之心，佛陀才演說有常之性。 不明白方便法門的人，就像在春天的池塘里拿著瓦礫。 我現在不費任何功夫，佛性就顯現在眼前。 不是老師傳授給我的，我也沒有什麼所得。』 六祖慧能大師說：『你現在徹底明白了。應該改名叫志徹。』志徹禪師禮拜感謝后離去。 信州智常禪師，是本州貴溪人。從小出家立志要明心見性。一天，他參拜六祖慧能大師。六祖問：『你從哪裡來？想要尋求什麼事？』智常禪師回答說：『學人最近前往洪州建昌縣的白峰山，參拜大通和尚，蒙受他開示見性成佛的意義，但心中還有疑惑。到吉州時，遇到有人指點我來拜見和尚您，希望您能慈悲攝受。』六祖說：『他有什麼言語？你試著說給我聽聽，我為你證明。』智常禪師說：『我剛到那裡三個月，沒有得到開示。因為求法心切，所以在半夜獨自進入方丈室禮拜哀求。大通和尚就說：『你看見虛空嗎？』我回答說：『看見了。』大通和尚說：『你看見虛空有相貌嗎？』我回答說：『虛空沒有形狀，有什麼相貌？』大通和尚說：『你的本性就像虛空一樣，反觀自性，了無一物可見，這叫做正見。沒有一物可以知曉，這叫做真知。沒有青黃長短，只是見到本源。

【English Translation】 English version If, until the exhaustion of kalpas (aeons), there is not a single person who arouses bodhicitta (the mind of enlightenment), then I speak of impermanence. This is precisely the true and constant path spoken of by the Buddha. Moreover, if all dharmas (phenomena) were not impermanent, then things would all have self-nature, capable of containing birth and death, and the nature of true constancy would have places it could not pervade. Therefore, when I speak of constancy, it is precisely the meaning of true impermanence spoken of by the Buddha. The Buddha used the analogy of ordinary people and externalists clinging to false constancy, and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) calculating impermanence as constancy, together forming the eight inversions. Therefore, in the definitive teachings of Nirvana, he broke through their biases and clearly spoke of true constancy, true self, and true purity. You now follow the words but turn your back on the meaning, using annihilationist impermanence and fixed death-constancy, and wrongly understand the Buddha's perfect and subtle final teachings. What benefit is there in reading them over a thousand times?' Xingchang suddenly awoke as if from drunkenness, and then spoke a verse: 'Because of guarding the mind of impermanence, the Buddha expounded the nature of constancy. Those who do not understand expedient means are like holding gravel in a spring pond. Now I exert no effort, and the Buddha-nature appears before me. It was not transmitted to me by a teacher, nor did I gain anything.' The Sixth Patriarch Huineng said, 'Now you thoroughly understand. You should be renamed Zhiche.' The master bowed in gratitude and departed. Chan Master Zhichang of Xinzhou was a native of Guixi in this prefecture. He left home at a young age, determined to see his nature. One day, he visited the Sixth Patriarch. The Patriarch asked, 'Where do you come from? What do you seek?' The Master replied, 'This student recently went to White Peak Mountain in Jianchang County, Hongzhou, to pay respects to Abbot Datong. I was fortunate to receive his instruction on the meaning of seeing one's nature and becoming a Buddha, but I still have doubts. When I arrived in Jizhou, someone pointed me in the direction of visiting you, hoping that you would compassionately accept me.' The Patriarch said, 'What words did he have? Try to tell me, and I will verify them for you.' The Master said, 'When I first arrived there, I did not receive any instruction for three months. Because of my eagerness for the Dharma, I entered the abbot's room alone in the middle of the night to bow and plead. Abbot Datong then said, 'Do you see the void?' I replied, 'I see it.' He said, 'Do you see the void having a form?' I replied, 'The void has no form, what form could it have?' He said, 'Your original nature is like the void. Reflecting back on your own nature, there is nothing at all to be seen. This is called right view. There is nothing to be known. This is called true knowledge. There is no blue, yellow, long, or short, but only seeing the original source.

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清凈覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說猶未決了。乞和尚誨示令無凝滯。祖曰。彼師所說猶存見知故。令汝未了。吾今示汝一偈曰。

不見一法存無見　　大似浮雲遮日面 　不知一法守空知　　還如太虛生閃電 　此之知見瞥然興　　錯認何曾解方便 　汝當一念自知非　　自己靈光常顯見

師聞偈已心意豁然。乃述一偈曰。

無端起知解　　著相求菩提 　情存一念悟　　甯越昔時迷 　自性覺源體　　隨照枉遷流 　不入祖師室　　茫然趣兩頭

廣州志道禪師者南海人也。初參六祖曰。學人自出家。覽涅槃經僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常有生有滅。法身有常無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅何身受樂。若色身者。色身滅時。四大分散全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一

【現代漢語翻譯】 現代漢語譯本： 清凈覺體圓滿光明，就叫做見性成佛（通過認識自性而達到覺悟），也叫做極樂世界（沒有痛苦的理想境界），也叫做如來知見（佛的智慧和見解）。學人雖然聽了這些說法，仍然沒有完全明白，懇請和尚開示，使我不再疑惑。六祖慧能說：『那位法師所說的還存在『見』和『知』，所以你才不明白。我現在為你寫一首偈： 『不見一法存無見， 大似浮雲遮日面。 不知一法守空知， 還如太虛生閃電。 此之知見瞥然興， 錯認何曾解方便。 汝當一念自知非， 自己靈光常顯見。』 （意思是：如果執著于『不見』，反而落入了另一種『見』，就像浮雲遮蔽了太陽。如果執著于『不知』，守著空洞的知識，就像太空中一閃而過的閃電。這種知見突然產生，錯誤地認為自己明白了，其實根本沒有理解真正的方便法門。你應該在一念之間認識到自己的錯誤，那麼你自己的靈光自然會顯現出來。） 那位學人聽了偈后，心意豁然開朗，於是也寫了一首偈： 『無端起知解， 著相求菩提（覺悟）。 情存一念悟， 甯越昔時迷。 自性覺源體， 隨照枉遷流。 不入祖師室， 茫然趣兩頭。』 （意思是：無緣無故地產生知解，執著于外在的表象去尋求菩提，心中存著一念的『悟』，難道就能超越過去的迷惑嗎？自性的覺悟之源，隨著外在的照耀而枉然遷流。如果不進入祖師的門室，就會茫然地奔向兩端。） 廣州志道禪師（Zhi Dao，來自廣州的禪師），是南海人。他最初參拜六祖慧能時說：『學人自從出家以來，閱讀《涅槃經》（Nirvana Sutra）已經十多年了，仍然不明白其中的大意，希望和尚能夠指教。』六祖慧能問：『你哪裡不明白？』志道回答說：『「諸行無常，是生滅法，生滅滅已，寂滅為樂。」（All conditioned things are impermanent, they are subject to arising and ceasing; having ceased, their cessation is bliss.）我對這句話感到疑惑。』六祖慧能問：『你怎樣疑惑？』志道回答說：『一切眾生都有兩種身，即色身（physical body）和法身（Dharma body）。色身是無常的，有生有滅；法身是常住的，沒有知覺。經中說：「生滅滅已寂滅為樂」，不知道是哪個身寂滅，哪個身受樂？如果是色身寂滅，色身滅亡時，四大（地、水、火、風）分散，全是痛苦，痛苦不能說是快樂。如果法身寂滅，就和草木瓦石一樣，誰來享受快樂呢？而且法性（Dharma-nature）是生滅的本體，五蘊（色、受、想、行、識）是生滅的作用。一體五用，生滅是常態。生起時是從本體產生作用，滅亡時是將作用收歸本體。如果聽任它再生，那麼有情眾生就會不斷地生死輪迴；如果不聽任它再生，就會永遠歸於寂滅，和無情之物一樣。這樣一來，』

【English Translation】 English version: The pure and enlightened essence is perfectly clear and bright. This is called 'seeing one's nature and becoming a Buddha' (achieving enlightenment through recognizing one's own nature). It is also called the 'Land of Ultimate Bliss' (an ideal state without suffering), and 'the Tathagata's knowledge and vision' (the wisdom and insight of the Buddha). Although a student has heard these teachings, they are still not fully understood. I beg the venerable monk to instruct me so that I may be free from doubt. The Sixth Patriarch (Huineng) said, 'What that teacher said still contains 'seeing' and 'knowing,' which is why you have not understood. I will now show you a verse: 'Not seeing a single dharma, yet clinging to non-seeing, Is much like floating clouds obscuring the sun's face. Not knowing a single dharma, yet guarding empty knowing, Is like lightning flashing in the vast emptiness. This kind of knowing and seeing arises fleetingly, Mistakenly thinking one understands, but never grasping the expedient means. You should, in a single thought, realize your error, Then your own spiritual light will always be clearly seen.' (Meaning: If you are attached to 'not seeing', you fall into another kind of 'seeing', just like floating clouds obscuring the sun. If you are attached to 'not knowing', guarding empty knowledge, it is like lightning flashing in the void. This kind of knowledge and seeing arises suddenly, mistakenly thinking you understand, but you have not understood the true expedient means. You should realize your mistake in a single thought, then your own spiritual light will naturally appear.) After hearing the verse, the student's mind was suddenly enlightened. He then composed a verse: 'Groundlessly arising knowing and understanding, Seeking Bodhi (enlightenment) by clinging to forms. Cherishing a single thought of enlightenment, How can one transcend past delusions? The source of awakening in one's own nature, Vainly flows and changes with external illumination. Not entering the Patriarch's room, One aimlessly goes to both extremes.' (Meaning: Groundlessly generating knowledge and understanding, clinging to external appearances to seek Bodhi, cherishing a single thought of 'enlightenment', how can one transcend past delusions? The source of awakening in one's own nature vainly flows and changes with external illumination. If one does not enter the Patriarch's room, one will aimlessly run to both extremes.) Chan Master Zhidao (Zhi Dao, a Chan master from Guangzhou) of Guangzhou was a native of Nanhai. He initially visited the Sixth Patriarch (Huineng) and said, 'Since becoming a monk, I have studied the Nirvana Sutra (Nirvana Sutra) for over ten years, but I still do not understand its main meaning. I hope the venerable monk can instruct me.' The Sixth Patriarch asked, 'Where do you not understand?' Zhidao replied, '"All conditioned things are impermanent, they are subject to arising and ceasing; having ceased, their cessation is bliss." I am doubtful about this.' The Sixth Patriarch asked, 'How are you doubtful?' Zhidao replied, 'All sentient beings have two bodies, namely the physical body (physical body) and the Dharma body (Dharma body). The physical body is impermanent, with birth and death; the Dharma body is permanent, without awareness. The sutra says, "Having ceased, their cessation is bliss." I do not know which body ceases and which body experiences bliss. If it is the physical body that ceases, when the physical body dies, the four elements (earth, water, fire, and wind) disperse, and it is all suffering. Suffering cannot be called bliss. If the Dharma body ceases, it is the same as grass, trees, tiles, and stones. Who will experience bliss? Moreover, Dharma-nature (Dharma-nature) is the substance of arising and ceasing, and the five aggregates (form, feeling, perception, volition, and consciousness) are the function of arising and ceasing. One substance with five functions, arising and ceasing is the norm. When arising, it is the function arising from the substance; when ceasing, it is the function returning to the substance. If it is allowed to be reborn, then sentient beings will continuously be in the cycle of birth and death; if it is not allowed to be reborn, it will eternally return to cessation, the same as inanimate objects. In this case,'

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切諸法。被涅槃之所禁伏。尚不得生何樂之有。祖曰。汝是釋子何習外道斷常邪見。而議最上乘法。據汝所解。即色身外別有法身。離生滅求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死耽著世樂。汝今當知。佛為一切迷人認五蘊和合為自體相。分別一切法為外塵相。好生惡死唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃翻為苦相終日馳求。佛愍此故乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時亦無見前之量乃謂常樂此樂無有受者亦無不受者豈有一體五用之名何況更言涅槃禁伏諸法令永不生斯乃謗佛毀法。聽吾偈曰。

無上大涅槃　　圓明常寂照 　凡愚謂之死　　外道執為斷 　諸求二乘人　　目以無為作 　盡屬情所計　　六十二見本 　妄立虛假名　　何為真實義 　唯有過量人　　通達無取捨 　以知五蘊法　　及以蘊中我 　外現眾色象　　一一音聲相 　平等如夢幻　　不起凡聖見 　不作涅槃解　　二邊三際斷 　常應諸根用　　而不起用想 　分別一切法　　不起分別想 　劫火燒海底　　風鼓山相擊 　真常寂滅樂　　涅槃相如是 　吾今強言說　　令汝舍邪見 　汝勿隨言解　　許汝知少分

師聞偈踴躍作禮而退。

廣州

【現代漢語翻譯】 現代漢語譯本 『一切法』都被涅槃（Nirvana，寂滅）所禁錮，尚且不能產生，又有什麼快樂可言呢？』 慧能大師說：『你是佛弟子，為何學習外道的斷滅和常存的邪見，來議論最上乘的佛法？按照你的理解，就是色身之外另有一個法身，離開生滅去尋求寂滅，又推論涅槃是常樂，說有身體感受快樂。這乃是執迷於生死，貪戀世俗的快樂。你現在應當明白，佛是爲了那些迷惑的人，把五蘊（Skandha，構成人身的五種要素：色、受、想、行、識）和合認作自身，把一切法分別作外在的塵相，貪生怕死，唸唸遷流，不知道這一切都是夢幻虛假，白白地遭受輪迴之苦，把常樂的涅槃反而看作是痛苦，終日奔波尋求。佛憐憫這些人才顯示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，那麼寂滅的境界就會顯現在眼前。當寂滅顯現於眼前的時候，也沒有顯現於眼前的度量，這才叫做常樂。這種快樂沒有承受者，也沒有不承受者。哪裡有什麼一體五用的名稱，更何況說涅槃禁錮一切法，使之永遠不生？這乃是誹謗佛，詆譭佛法。聽我說偈語：』 『無上大涅槃（Nirvana，寂滅），圓滿光明，常寂照耀。 凡夫愚人認為它是死亡，外道執著它是斷滅。 那些追求二乘（聲聞和緣覺）的人，用『無為』來理解它。 這些都屬於情識的計度，是六十二種邪見的根本。 虛妄地建立虛假的名相，哪裡是真實的意義？ 只有超越常人的人，通達一切而沒有取捨。 因為他們知道五蘊（Skandha）之法，以及五蘊中的『我』。 外在顯現各種色相，以及每一種音聲。 平等地看待它們如同夢幻，不生起凡夫和聖人的分別見解。 不把涅槃（Nirvana）理解為一種解脫，斷絕過去、現在、未來三際。 常常順應各種根（眼、耳、鼻、舌、身、意）的作用，而不生起作用的念頭。 分別一切法，而不生起分別的念頭。 即使劫火焚燒海底，狂風吹動山峰相撞。 真常寂滅的快樂，涅槃（Nirvana）的景象就是這樣。 我現在勉強用語言來說明，讓你捨棄邪見。 你不要隨著我的言語去理解，允許你瞭解少許。』 僧人聽了慧能大師的偈語，歡喜踴躍，頂禮而退。 在廣州。

【English Translation】 English version 『All dharmas (laws, phenomena) are suppressed by Nirvana (extinction). They cannot even arise, so what joy is there?』 The Patriarch (Huineng) said, 『You are a disciple of the Buddha. Why do you study the heretical views of annihilation and permanence of external paths, and discuss the supreme vehicle of the Dharma? According to your understanding, there is a Dharmakaya (Dharma body) separate from the physical body, seeking extinction apart from birth and death. Furthermore, you infer that Nirvana is eternal bliss, saying that there is a body that experiences it. This is clinging to birth and death, indulging in worldly pleasures. You should now understand that the Buddha, for the sake of all confused people who recognize the union of the five Skandhas (aggregates: form, feeling, perception, volition, consciousness) as their own self, and distinguish all dharmas as external dust, who cherish life and fear death, with thoughts constantly changing, not knowing that it is all a dream and illusion, and who vainly suffer in the cycle of rebirth, turning the eternal bliss of Nirvana into suffering and seeking it all day long, the Buddha, out of compassion for these people, reveals the true bliss of Nirvana. In an instant, there is no appearance of birth; in an instant, there is no appearance of death. There is no birth and death to be extinguished. Then, the state of extinction will appear before you. When it appears before you, there is no measure of appearing before you. This is called eternal bliss. This bliss has no receiver, nor is there anyone who does not receive it. Where is there a name for one body with five uses? How much more so to say that Nirvana suppresses all dharmas, causing them never to arise? This is slandering the Buddha and defaming the Dharma. Listen to my verse:』 『Supreme Great Nirvana (extinction), perfectly bright, eternally still and illuminating. Ordinary fools call it death; heretics cling to it as annihilation. Those who seek the Two Vehicles (Sravakas and Pratyekabuddhas) regard it as 『non-action.』 All of these belong to emotional calculation; they are the root of the sixty-two views. Falsely establishing illusory names, where is the true meaning? Only those who transcend ordinary people understand without grasping or rejecting. Because they know the Dharma of the five Skandhas (aggregates), and the 『self』 within the Skandhas. Outwardly manifesting various forms and each sound. Equally regarding them as dreams and illusions, not giving rise to views of ordinary or holy. Not understanding Nirvana (extinction) as a liberation, cutting off the three periods of past, present, and future. Constantly responding to the functions of the various roots (eyes, ears, nose, tongue, body, mind), without giving rise to the thought of function. Distinguishing all dharmas, without giving rise to the thought of distinction. Even if the fire of the kalpa burns the bottom of the sea, and the wind strikes the mountains. The bliss of true, constant, still extinction, the appearance of Nirvana (extinction) is like this. I now reluctantly explain it in words, so that you may abandon heretical views. Do not understand according to my words; I allow you to know a small part.』 The monk, hearing the Patriarch's verse, rejoiced, prostrated, and withdrew. In Guangzhou.

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法性寺印宗和尚者吳郡人也。姓印氏。從師出家精涅槃大部。唐咸亨元年抵京師。敕居大敬愛寺。固辭往蘄春謁忍大師。後於廣州法性寺講涅槃經。遇六祖能大師始悟玄理。以能為傳法師。又采自梁至唐諸方達者之言。著心要集盛行於世。先天二年二月二十一日終於會稽山妙喜寺。壽八十有七。會稽王師干立塔銘焉。

吉州青原山行思禪師本州安城人也。姓劉氏幼歲出家。每群居論道師唯默然。后聞曹溪法席乃往參禮。問曰。當何所務即不落階級。祖曰。汝曾作什麼。師曰。聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾師居首焉。亦猶二祖不言少林謂之得髓矣。一日祖謂師曰。從上衣法雙行師資遞授。衣以表信。法乃印心。吾今得人何患不信。吾受衣以來遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方無令斷絕。師既得法。住吉州青原山靜居寺。六祖將示滅。有沙彌希遷(即南嶽石頭和尚也)問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐寂若忘生。第一坐問曰。汝師已逝空坐奚為。遷曰。我稟遺誡故尋思爾。第一坐曰。汝有師兄行思和尚。今住吉州。汝因緣在彼。師言甚直汝自迷耳。遷聞語便禮辭祖龕。直詣靜居。師

【現代漢語翻譯】 現代漢語譯本：法性寺的印宗和尚是吳郡人，姓印。他跟隨老師出家，精通《涅槃經》大部。唐咸亨元年，他抵達京師，皇帝下令他住在敬愛寺。他堅決推辭，前往蘄春拜見忍大師。後來在廣州法性寺講解《涅槃經》時，遇到了六祖慧能大師，才領悟了玄妙的道理。他尊慧能為傳法師父，又採納了從梁朝到唐朝各方通達之士的言論，著成了《心要集》，在世間廣為流傳。先天二年二月二十一日，他在會稽山妙喜寺圓寂，享年八十七歲。會稽王師干為他立了塔銘。

吉州青原山行思禪師是本州安城人，姓劉。他年幼時就出家了，每次大家聚在一起討論佛法，行思禪師總是沉默不語。後來聽說了曹溪慧能大師的法席，就前去參拜。他問道：『應當如何做才能不落入階級？』慧能大師說：『你曾經做過什麼？』行思禪師說：『聖諦也不做。』慧能大師說：『落入什麼階級？』行思禪師說：『聖諦尚且不做，哪裡還有什麼階級可落入？』慧能大師非常器重他。門下的學徒雖然眾多，但行思禪師是其中的佼佼者。這也像二祖慧可不發一言而得到達摩的真髓一樣。有一天，慧能大師對行思禪師說：『從上代以來，衣缽和佛法是同時傳授的，師父和弟子之間互相傳遞。袈裟用來表示信任，佛法用來印證心性。我現在得到了可以傳法的人，還擔心什麼不被信任呢？我自從接受袈裟以來，遭遇了很多磨難，更何況後代爭奪的人一定會很多。袈裟就留在山門鎮守，你應該到一方去教化，不要讓佛法斷絕。』行思禪師得到佛法后，住在吉州青原山靜居寺。六祖慧能大師將要示寂的時候，有個沙彌名叫希遷（就是南嶽石頭和尚）問道：『和尚百年之後，希遷不知道應當依附於什麼人？』慧能大師說：『去尋思。』等到慧能大師圓寂后，希遷常常在安靜的地方端坐，寂靜得好像忘記了生死。第一座（寺院中的首座）問道：『你的師父已經去世了，空坐著有什麼用呢？』希遷說：『我接受了師父的遺訓，所以要尋思。』第一座說：『你有師兄行思和尚，現在住在吉州，你和他的因緣在那裡，師父的話非常直接，只是你自己迷惑罷了。』希遷聽了這話，就禮拜告別了慧能大師的靈龕，直接前往靜居寺拜見行思禪師。

【English Translation】 English version: The monk Yin Zong of Faxing Temple was a native of Wujun, with the surname Yin. He left home to become a monk under a teacher and was well-versed in the great Nirvana Sutra. In the first year of Xianheng during the Tang Dynasty, he arrived in the capital, and the emperor ordered him to reside in Dajing'ai Temple. He firmly declined and went to Qichun to visit Master Ren. Later, while lecturing on the Nirvana Sutra at Faxing Temple in Guangzhou, he encountered the Sixth Patriarch, Master Huineng (Sixth Ancestor, meaning 'capable of wisdom'), and finally realized the profound principles. He revered Huineng as his Dharma-transmitting teacher and also adopted the words of enlightened individuals from various regions from the Liang Dynasty to the Tang Dynasty, compiling the 'Essentials of Mind,' which became widely popular in the world. On the twenty-first day of the second month of Xiantian year two, he passed away at Miaoxi Temple on Mount Kuaiji, at the age of eighty-seven. Wang Shi Gan of Kuaiji erected a pagoda inscription for him.

Zen Master Xingsi of Qingyuan Mountain in Jizhou was a native of Ancheng in this prefecture, with the surname Liu. He left home at a young age. Whenever the community gathered to discuss the Dharma, the master would remain silent. Later, upon hearing of the Dharma seat of Huineng (Sixth Ancestor) in Caoxi, he went to pay his respects. He asked, 'What should one do to avoid falling into stages?' The Sixth Ancestor said, 'What have you ever done?' The master said, 'Even the Noble Truths are not done.' The Sixth Ancestor said, 'What stage do you fall into?' He said, 'Even the Noble Truths are not done, so what stage is there to fall into?' The Sixth Ancestor deeply valued him. Although there were many disciples under his tutelage, the master was the foremost among them. This was like the Second Ancestor (Huike) not speaking in Shaolin and being said to have obtained the marrow. One day, the Sixth Ancestor said to the master, 'From above, the robe and Dharma have been transmitted together, with teachers and disciples passing them on in succession. The robe is to represent faith, and the Dharma is to seal the mind. Now that I have obtained a person to transmit the Dharma, what worries do I have about not being trusted? Since I received the robe, I have encountered many difficulties. Moreover, there will surely be much contention in later generations. The robe should be left to guard the mountain gate. You should go and transform one region, lest the Dharma be cut off.' After obtaining the Dharma, the master resided at Jingju Temple on Qingyuan Mountain in Jizhou. When the Sixth Ancestor was about to pass away, a Shami (novice monk) named Xiqian (also known as Stone Monk of Nanyue) asked, 'After the Abbot passes away, I, Xiqian, do not know who I should rely on.' The Sixth Ancestor said, 'Go and contemplate.' After the Sixth Ancestor passed away, Xiqian often sat in stillness in a quiet place, as if forgetting life and death. The First Seat (the senior monk in the monastery) asked, 'Your teacher has passed away. What is the use of sitting in emptiness?' Xiqian said, 'I received the Abbot's last words, so I am contemplating.' The First Seat said, 'You have a Dharma brother, the monk Xingsi, who is now residing in Jizhou. Your affinity lies there. The teacher's words were very direct; it is only you who are confused.' Upon hearing these words, Xiqian bowed and took leave of the Sixth Ancestor's stupa and went directly to Jingju Temple to see Master Xingsi.

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問曰。子何方而來。遷曰。曹溪。師曰。將得什麼來。曰。未到曹溪亦不失。師曰。恁么用去曹溪作什麼。曰若不到曹溪爭知不失。遷又問曰。曹溪大師還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多一麟足矣。遷又問。和尚出嶺多少時。師曰。我卻不知。汝早晚離曹溪。曰希遷不從曹溪來。師曰。我亦知汝去處也。曰和尚幸是大人莫造次。他日師復問遷。汝什麼處來。曰曹溪。師乃舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在。更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。師令希遷持書與南嶽讓和尚曰。汝達書了速回。吾有個鈯斧子。與汝住山。遷至彼未呈書。便問。不慕諸聖不重己靈時如何。讓曰。子問太高生。何不向下問。遷曰。寧可永劫沉淪。不慕諸聖解脫。讓便休。遷回至靜居。師問曰。子去未久送書達否。遷曰。信亦不通書亦不達。師曰。作么生。遷舉前話了。卻云。發時蒙和尚許鈯斧子。便請取。師垂一足。遷禮拜。尋辭往南嶽(玄沙云。大小石頭和尚。被讓師推倒。至今起不得)荷澤神會來參。師問曰。什麼處來。會曰。曹溪。師曰。曹溪意旨如何。會振身而已。師曰。猶滯瓦礫在。

【現代漢語翻譯】 問：你從哪裡來？（希）遷說：曹溪（六祖慧能駐錫之地）。師（石頭希遷的老師）說：帶了什麼來？（希）遷說：沒到曹溪時，（本性）也沒有失去。師說：既然這樣，去曹溪做什麼？（希）遷說：如果不到曹溪，怎麼知道沒有失去？（希）遷又問：曹溪大師還認識和尚您嗎？師說：你現在認識我嗎？（希）遷說：認識又怎麼能完全認識呢？師說：眾多的角中，有一隻麒麟的足就足夠了。（希）遷又問：和尚您離開嶺南多久了？師說：我卻不知道。你什麼時候離開曹溪的？（希）遷說：希遷不是從曹溪來的。師說：我也知道你去的地方。（希）遷說：和尚您幸虧是大人，不要輕舉妄動。後來，老師又問（希）遷：你從哪裡來？（希）遷說：曹溪。老師舉起拂塵說：曹溪還有這個嗎？（希）遷說：不只是曹溪，西天（指印度）也沒有。老師說：你沒去過西天吧？（希）遷說：如果去過，就有了。老師說：還沒到那個境界。再說一遍。（希）遷說：和尚您也必須說出一半，不要完全依靠學人。老師說：不是不肯告訴你，是恐怕以後沒有人能承擔。老師讓（希）遷把信送給南嶽懷讓（禪師），說：你送完信就快回來，我有個鈯斧子（比喻），給你住山用。（希）遷到了南嶽，還沒呈上信，就問：不羨慕諸聖，不看重自己的靈性時，會怎麼樣？懷讓說：你問得太高深了，為什麼不向下問？（希）遷說：寧可永遠沉淪，也不羨慕諸聖的解脫。懷讓便不再說話。（希）遷回到靜居，老師問：你去了沒多久，送信送到了嗎？（希）遷說：資訊也沒傳到，信也沒送到。老師說：怎麼回事？（希）遷說了之前的話，然後說：出發時蒙和尚答應給我鈯斧子，現在請給我。老師垂下一隻腳。（希）遷禮拜，隨即告辭前往南嶽。（玄沙（禪師）說：大小石頭和尚，被懷讓禪師推倒，至今起不來。）荷澤神會（禪師）來參拜，老師問：從哪裡來？神會說：曹溪。老師說：曹溪的意旨是什麼？神會只是振動身體。老師說：還滯留在瓦礫中啊。 現代漢語譯本 問：你從哪裡來？希遷（石頭希遷）回答：曹溪（六祖慧能駐錫之地）。老師（指石頭希遷的老師）問：你帶來了什麼？希遷回答：未到曹溪時，（本性）也沒有失去。老師說：既然如此，去曹溪做什麼？希遷回答：如果不到曹溪，怎麼知道沒有失去？希遷又問：曹溪大師還認識和尚您嗎？老師說：你現在認識我嗎？希遷回答：認識，但又怎麼能完全認識呢？老師說：眾多的角中，有一隻麒麟的足就足夠了。希遷又問：和尚您離開嶺南多久了？老師說：我卻不知道。你什麼時候離開曹溪的？希遷回答：希遷不是從曹溪來的。老師說：我也知道你去的地方。希遷回答：和尚您幸虧是大人，不要輕舉妄動。後來，老師又問希遷：你從哪裡來？希遷回答：曹溪。老師舉起拂塵說：曹溪還有這個嗎？希遷回答：不只是曹溪，西天（指印度）也沒有。老師說：你沒去過西天吧？希遷回答：如果去過，就有了。老師說：還沒到那個境界。再說一遍。希遷回答：和尚您也必須說出一半，不要完全依靠學人。老師說：不是不肯告訴你，是恐怕以後沒有人能承擔。老師讓希遷把信送給南嶽懷讓禪師，說：你送完信就快回來，我有個鈯斧子（比喻），給你住山用。希遷到了南嶽，還沒呈上信，就問：不羨慕諸聖，不看重自己的靈性時，會怎麼樣？懷讓說：你問得太高深了，為什麼不向下問？希遷回答：寧可永遠沉淪，也不羨慕諸聖的解脫。懷讓便不再說話。希遷回到靜居，老師問：你去了沒多久，送信送到了嗎？希遷回答：資訊也沒傳到，信也沒送到。老師說：怎麼回事？希遷說了之前的話，然後說：出發時蒙和尚答應給我鈯斧子，現在請給我。老師垂下一隻腳。希遷禮拜，隨即告辭前往南嶽。（玄沙禪師說：大小石頭和尚，被懷讓禪師推倒，至今起不來。）荷澤神會禪師來參拜，老師問：從哪裡來？神會說：曹溪。老師說：曹溪的意旨是什麼？神會只是振動身體。老師說：還滯留在瓦礫中啊。

【English Translation】 Question: Where do you come from? Qian (Xiqian) said: Caoqi (where the Sixth Patriarch Huineng resided). The teacher (Xiqian's teacher) said: What did you bring? Qian said: Before arriving at Caoqi, (the original nature) was not lost either. The teacher said: If that's the case, what's the point of going to Caoqi? Qian said: If I didn't go to Caoqi, how would I know it wasn't lost? Qian then asked: Does the Great Master of Caoqi still recognize you, Venerable? The teacher said: Do you recognize me now? Qian said: I recognize you, but how can I fully recognize you? The teacher said: Among many horns, one foot of a Qilin (mythical Chinese creature) is enough. Qian then asked: How long have you been away from Lingnan, Venerable? The teacher said: I don't know. When did you leave Caoqi? Qian said: Xiqian didn't come from Caoqi. The teacher said: I also know where you're going. Qian said: Fortunately, Venerable, you are a great man, don't act rashly. Later, the teacher asked Qian again: Where do you come from? Qian said: Caoqi. The teacher then raised his whisk and said: Does Caoqi have this? Qian said: Not only Caoqi, but also the Western Heaven (India) doesn't have it. The teacher said: You haven't been to the Western Heaven, have you? Qian said: If I had been there, it would exist. The teacher said: Not yet at that level. Say it again. Qian said: Venerable, you must also say half of it, don't rely entirely on the student. The teacher said: It's not that I don't want to tell you, but I'm afraid that no one will be able to bear it in the future. The teacher asked Qian to deliver a letter to Nanyue Huairang (Zen Master), saying: Return quickly after delivering the letter, I have a 'chua-fu-zi' (a metaphor), for you to live in the mountains. When Qian arrived at Nanyue, before presenting the letter, he asked: What happens when one doesn't admire the saints and doesn't value one's own spirit? Huairang said: You ask too high, why not ask lower? Qian said: I would rather sink forever than admire the liberation of the saints. Huairang then stopped speaking. Qian returned to the quiet residence, and the teacher asked: You haven't been gone long, was the letter delivered? Qian said: The message wasn't conveyed, and the letter wasn't delivered either. The teacher said: What happened? Qian explained what had happened earlier, and then said: When I set off, the Venerable promised me a 'chua-fu-zi', please give it to me now. The teacher lowered one foot. Qian bowed and then took his leave to go to Nanyue. (Zen Master Xuansha said: The big and small Stone Venerable was pushed down by Zen Master Huairang and still can't get up.) Heze Shenhui (Zen Master) came to pay respects, and the teacher asked: Where do you come from? Shenhui said: Caoqi. The teacher said: What is the meaning of Caoqi? Shenhui just shook his body. The teacher said: Still stuck in the rubble. English version Question: Where do you come from? Qian (Xiqian) replied: Caoqi (the place where the Sixth Patriarch Huineng resided). The teacher (referring to Xiqian's teacher) asked: What did you bring? Qian replied: Before arriving at Caoqi, (the original nature) was not lost either. The teacher said: If that's the case, what's the point of going to Caoqi? Qian replied: If I hadn't gone to Caoqi, how would I know it wasn't lost? Qian then asked: Does the Great Master of Caoqi still recognize you, Venerable? The teacher said: Do you recognize me now? Qian replied: I recognize you, but how can I fully recognize you? The teacher said: Among many horns, one foot of a Qilin (mythical Chinese creature) is enough. Qian then asked: How long have you been away from Lingnan, Venerable? The teacher said: I don't know. When did you leave Caoqi? Qian replied: Xiqian didn't come from Caoqi. The teacher said: I also know where you're going. Qian replied: Fortunately, Venerable, you are a great man, don't act rashly. Later, the teacher asked Qian again: Where do you come from? Qian replied: Caoqi. The teacher then raised his whisk and asked: Does Caoqi have this? Qian replied: Not only Caoqi, but also the Western Heaven (referring to India) doesn't have it. The teacher said: You haven't been to the Western Heaven, have you? Qian replied: If I had been there, it would exist. The teacher said: Not yet at that level. Say it again. Qian replied: Venerable, you must also say half of it, don't rely entirely on the student. The teacher said: It's not that I don't want to tell you, but I'm afraid that no one will be able to bear it in the future. The teacher asked Qian to deliver a letter to Nanyue Huairang Zen Master, saying: Return quickly after delivering the letter, I have a 'chua-fu-zi' (a metaphor), for you to live in the mountains. When Qian arrived at Nanyue, before presenting the letter, he asked: What happens when one doesn't admire the saints and doesn't value one's own spirit? Huairang said: You ask too high, why not ask lower? Qian replied: I would rather sink forever than admire the liberation of the saints. Huairang then stopped speaking. Qian returned to the quiet residence, and the teacher asked: You haven't been gone long, was the letter delivered? Qian replied: The message wasn't conveyed, and the letter wasn't delivered either. The teacher said: What happened? Qian explained what had happened earlier, and then said: When I set off, the Venerable promised me a 'chua-fu-zi', please give it to me now. The teacher lowered one foot. Qian bowed and then took his leave to go to Nanyue. (Zen Master Xuansha said: The big and small Stone Venerable was pushed down by Zen Master Huairang and still can't get up.) Heze Shenhui Zen Master came to pay respects, and the teacher asked: Where do you come from? Shenhui said: Caoqi. The teacher said: What is the meaning of Caoqi? Shenhui just shook his body. The teacher said: Still stuck in the rubble.

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曰和尚此間莫有真金與人否。師曰。設有與汝向什麼處著(玄沙云。果然。云居錫云。只如玄沙道果然。是真金是瓦礫)僧問。如何是佛法大意。師曰。廬陵米作么價。師既付法石頭。唐開元二十八年庚辰十二月十三日。升堂告眾跏趺而逝。僖宗謚弘濟禪師歸真之塔。

南嶽懷讓禪師者姓杜氏。金州人也。年十五往荊州玉泉寺。依弘景律師出家。受具之後。習毗尼藏。一日自嘆曰。夫出家者為無為法時同學坦然知師志高邁。勸師謁嵩山安和尚。安啓發之。乃直詣曹溪參六祖。祖問。什麼處來。曰嵩山來。祖曰。什麼物恁么來。曰說似一物即不中。祖曰。還可修證否。曰修證即不無。污染即不得。祖曰。只此不污染諸佛之所護念。汝既如是吾亦如是。西天般若多羅讖。汝足下出一馬駒。蹋殺天下人。並在汝心不須速說。師豁然契會。執侍左右一十五載。唐先天二年始往衡岳居般若寺。開元中有沙門道一(即馬祖大師也)住傳法院常日坐禪。師知是法器。往問曰。大德坐禪圖什麼。一曰。圖作佛。師乃取一磚。于彼庵前石上磨。一曰。師作什麼。師曰。磨作鏡。一曰。磨磚豈得成鏡耶。坐禪豈得成佛耶。一曰。如何即是。師曰。如人駕車不行。打車即是。打牛即是一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪禪

【現代漢語翻譯】 現代漢語譯本： 僧人問：『和尚，這裡有真金給人嗎？』

禪師說：『即使有，給你你放在哪裡？』（玄沙說：『果然。』云居錫說：『就像玄沙說果然，這是真金還是瓦礫？』）

僧人問：『如何是佛法的大意？』

禪師說：『廬陵的米什麼價？』

禪師將佛法傳給石頭后，在唐開元二十八年庚辰十二月十三日，升座告誡眾人，然後結跏趺坐而逝。僖宗謚號為弘濟禪師歸真之塔。

南嶽懷讓禪師（Nanyue Huairang，南嶽懷讓）姓杜，是金州人。十五歲時前往荊州玉泉寺，依止弘景律師出家。受具足戒后，學習毗尼藏。一天，他感嘆道：『出家是爲了無為法。』當時同學坦然知道禪師志向高遠，勸他去拜訪嵩山安和尚。安和尚啓發了他，於是直接前往曹溪參拜六祖（指慧能）。

六祖問：『從哪裡來？』

懷讓答：『從嵩山來。』

六祖問：『什麼東西這樣來？』

懷讓答：『說像一個東西就不中。』

六祖問：『還可以修證嗎？』

懷讓答：『修證不是沒有，但污染就不得了。』

六祖說：『就這不污染，是諸佛所護念的。你既然這樣，我也是這樣。西天般若多羅（Prajnatara，般若多羅）預言說，你足下會出一匹馬駒，踏殺天下人。』

『這件事在你心中，不需要急著說。』禪師豁然領悟，在六祖身邊侍奉了十五年。唐先天二年，才前往衡岳居住在般若寺。開元年間，有沙門道一（Daoyi，道一，即馬祖大師）住在傳法院，經常坐禪。懷讓禪師知道他是法器，前去問道：『大德坐禪圖什麼？』

道一答：『圖作佛。』

懷讓禪師於是拿一塊磚，在那庵前石頭上磨。

道一問：『師父做什麼？』

懷讓禪師說：『磨作鏡。』

道一問：『磨磚豈能成鏡？坐禪豈能成佛？』

懷讓禪師問：『那如何才是？』

懷讓禪師說：『如人駕車不行，打車是對的，還是打牛是對的？』道一無言以對。

懷讓禪師又說：『你學坐禪，是為學坐佛。若學坐禪，禪……』

【English Translation】 English version: A monk asked: 'Venerable monk, is there real gold here to give to people?'

The master said: 'Even if there is, where would you put it if I gave it to you?' (Xuansha said: 'Indeed.' Yunju Xi said: 'Just like Xuansha said 'indeed,' is this real gold or rubble?')

A monk asked: 'What is the great meaning of the Buddha-dharma?'

The master said: 'What is the price of rice in Luling?'

After the master transmitted the Dharma to Shitou (Shitou, a disciple), on the thirteenth day of the twelfth month of the twenty-eighth year of the Kaiyuan era of the Tang Dynasty, he ascended the platform, informed the assembly, and passed away in the lotus position. Emperor Xizong bestowed the posthumous title 'Hongji Chan Master' and the 'Pagoda of Returning to Truth'.

Chan Master Huairang of Nanyue (Nanyue Huairang, Chan Master Huairang of Nanyue), whose surname was Du, was a native of Jinzhou. At the age of fifteen, he went to Yuquan Temple in Jingzhou and became a monk under the Vinaya Master Hongjing. After receiving the full precepts, he studied the Vinaya Pitaka. One day, he sighed and said: 'Becoming a monk is for the unconditioned Dharma.' At that time, his classmate Tanran knew that the master's aspirations were lofty and advised him to visit the monk An of Mount Song. Monk An enlightened him, so he went directly to Caoxi to visit the Sixth Patriarch (referring to Huineng).

The Sixth Patriarch asked: 'Where do you come from?'

Huairang replied: 'From Mount Song.'

The Sixth Patriarch asked: 'What thing comes like this?'

Huairang replied: 'To say it is like a thing is not right.'

The Sixth Patriarch asked: 'Can it still be cultivated and realized?'

Huairang replied: 'Cultivation and realization are not absent, but defilement is not allowed.'

The Sixth Patriarch said: 'Just this non-defilement is what all Buddhas protect and remember. Since you are like this, so am I. Prajnatara (Prajnatara, an Indian patriarch) of the Western Heaven prophesied that a colt will come forth from under your feet and trample to death all the people in the world.'

'This matter is in your heart; there is no need to rush to speak of it.' The Chan master suddenly understood and served the Sixth Patriarch for fifteen years. In the second year of the Xiantian era of the Tang Dynasty, he went to Hengyue to reside in Prajna Temple. During the Kaiyuan era, there was a Shramana Daoyi (Daoyi, namely Master Mazu) living in the Chuanfa Courtyard, constantly practicing seated meditation. Chan Master Huairang knew that he was a vessel of the Dharma and went to ask: 'Great Virtue, what do you intend to do by sitting in meditation?'

Daoyi replied: 'To become a Buddha.'

Chan Master Huairang then took a brick and began to grind it on a stone in front of the hermitage.

Daoyi asked: 'What are you doing, Master?'

Chan Master Huairang said: 'Grinding it to make a mirror.'

Daoyi asked: 'How can grinding a brick make a mirror? How can sitting in meditation become a Buddha?'

Chan Master Huairang asked: 'Then what is it?'

Chan Master Huairang said: 'It is like a person driving a cart that does not move. Is it right to hit the cart, or is it right to hit the ox?' Daoyi was speechless.

Chan Master Huairang further said: 'You are learning seated meditation; are you learning to sit as a Buddha? If you are learning seated meditation, meditation...'

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非坐臥。若學坐佛佛非定相。于無住法不應取捨。汝若坐佛即是殺佛。若執坐相非達其理。一聞示誨如飲醍醐。禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬彼天澤。汝緣合故當見其道。又問曰。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。

心地含諸種　　遇澤悉皆萌 　三昧華無相　　何壞復何成

一蒙開悟心意超然。侍奉十秋日益玄奧。師入室弟子總有六人。師各印可云。汝等六人同證吾身各契一路。一人得吾眉善威儀(常浩)一人得吾眼善顧盻(智達)一人得吾耳善聽理(坦然)一人得吾鼻善知氣(神照)一人得吾舌善譚說(嚴峻)一人得吾心善古今(道一)又曰。一切法皆從心生。心無所生法無能住。若達心地所作無礙。非遇上根宜慎辭哉。有一大德。問如鏡鑄像。像成後鏡明向什麼處去。師曰。如大德為童子時相貌何在(法眼別云阿那個是大德鑄成底像)曰只如像成后。為什麼不鑑照。師曰。雖然不鑑照。謾他一點不得。后馬大師闡化于江西。師問眾曰。道一為眾說法否眾曰。已為眾說法。師曰。總未見人持個訊息來。眾無對因遣一僧去云。待伊上堂時。但問作么

【現代漢語翻譯】 現代漢語譯本 不要執著于坐或臥的姿勢。如果學習坐禪是爲了成佛，那麼佛並非固定不變的形象。對於無所執著的法，不應該有所取捨。如果你執著于坐佛的形象，那就是在『殺佛』。如果執著于坐相，就不能通達真理。一旦聽聞教誨，就像喝了醍醐一樣。（弟子）禮拜並問道：『如何用心才能契合無相三昧？』 師父說：『你學習心地法門，就像播下種子。我所說的法要，就像天降甘霖。你因緣和合，自然會見到真道。』（弟子）又問：『道沒有顏色和形象，如何能夠見到？』師父說：『心地法眼能夠見到道。無相三昧也是如此。』 （弟子）問：『（道）有成住壞空嗎？』師父說：『如果以成住壞空、聚合離散來看待道，那就不是真正的見道。聽我的偈子： 『心地含諸種，遇澤悉皆萌，三昧華無相，何壞復何成。』 （弟子）聽后茅塞頓開，心意超脫。侍奉師父十年，日益領悟玄奧。師父的入室弟子共有六人。師父分別印證他們說：『你們六人共同證悟我的法身，各自契合一條道路。一人得到我的眉毛，善於威儀（常浩），一人得到我的眼睛，善於顧盼（智達），一人得到我的耳朵，善於聽聞道理（坦然），一人得到我的鼻子，善於知曉氣息（神照），一人得到我的舌頭，善於談說（嚴峻），一人得到我的心，善於通曉古今（道一）。』 師父又說：『一切法都從心生。心無所生，法無所住。如果通達心地，所作所為就沒有障礙。如果不是上等根器的人，應該謹慎言辭啊。』 有一位大德問：『就像用鏡子鑄造佛像，佛像鑄成后，鏡子的光明向什麼地方去了？』師父說：『就像大德您還是童子的時候，相貌在哪裡呢？』（法眼禪師另外說：『哪個是大德鑄成的佛像？』） （大德）說：『既然佛像鑄成了，為什麼不照鏡子呢？』師父說：『雖然不照鏡子，也瞞不過它一絲一毫。』 後來，馬祖大師（Mazu Daoshi）在江西弘揚佛法。師父問眾人：『道一（Daoyi）有沒有為大眾說法？』眾人說：『已經為大眾說法了。』師父說：『總沒有見到有人帶來訊息。』眾人無言以對。於是派一個僧人去，說：『等他上堂說法的時候，就問他作什麼。』

【English Translation】 English version Do not be attached to sitting or lying down. If studying seated meditation is for becoming a Buddha, then Buddha is not a fixed image. Regarding the unattached Dharma, one should not take or reject anything. If you are attached to the image of a seated Buddha, that is 『killing the Buddha.』 If you cling to the posture of sitting, you cannot penetrate the truth. Once you hear the teachings, it is like drinking ambrosia. (The disciple) prostrated and asked: 『How should I use my mind to accord with the Samadhi of No-Form (Wu-xiang Sanmei)?』 The master said: 『Your study of the Mind-Ground Dharma (Xindi Famen) is like sowing seeds. My teachings are like the sweet rain from the heavens. When your conditions are right, you will naturally see the Way.』 (The disciple) further asked: 『The Way has no color or form, how can it be seen?』 The master said: 『The Mind-Ground Dharma Eye (Xindi Fayan) can see the Way. The Samadhi of No-Form is also like this.』 (The disciple) asked: 『Is there formation, abiding, decay, and emptiness (cheng zhu huai kong)?』 The master said: 『If you view the Way with formation, abiding, decay, emptiness, aggregation, and dispersion, then you have not truly seen the Way. Listen to my verse: 『The Mind-Ground contains all seeds, Meeting moisture, all sprout forth, The Samadhi flower is without form, What decay or formation is there?』 (The disciple) was enlightened upon hearing this, and his mind transcended. Serving the master for ten years, he increasingly understood the profound mysteries. The master had a total of six inner-chamber disciples. The master individually affirmed them, saying: 『You six people together realize my Dharma body, each according with a path. One person obtains my eyebrows, skilled in dignified deportment (Chang Hao), one person obtains my eyes, skilled in looking around (Zhi Da), one person obtains my ears, skilled in listening to reason (Tan Ran), one person obtains my nose, skilled in knowing the breath (Shen Zhao), one person obtains my tongue, skilled in eloquent speech (Yan Jun), one person obtains my mind, skilled in understanding the past and present (Dao Yi).』 The master further said: 『All Dharmas arise from the mind. The mind has no arising, and the Dharma has no abiding. If you understand the Mind-Ground, your actions will be without obstruction. If you are not a person of superior capacity, you should be cautious in your words.』 A virtuous monk (Da De) asked: 『It is like casting a Buddha image with a mirror. After the Buddha image is cast, where does the mirror's brightness go?』 The master said: 『Just like when you, virtuous monk, were a child, where is your appearance now?』 (Dharma Eye Chan Master (Fa Yan) said separately: 『Which one is the Buddha image cast by the virtuous monk?』) (The virtuous monk) said: 『Since the Buddha image is cast, why doesn't it reflect in the mirror?』 The master said: 『Although it does not reflect, it cannot deceive it in the slightest.』 Later, Master Mazu Daoshi (Mazu Daoshi) propagated the Dharma in Jiangxi. The master asked the assembly: 『Has Daoyi (Daoyi) preached the Dharma to the assembly?』 The assembly said: 『He has already preached the Dharma to the assembly.』 The master said: 『I have not seen anyone bring back any news.』 The assembly was speechless. So he sent a monk, saying: 『When he ascends the Dharma platform, just ask him, 'What are you doing?』』

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生。伊道底言語記將來。僧去一如師旨。回謂師曰。馬師云。自從胡亂后三十年不曾闕鹽醬吃。師然之。天寶三年八月十一日圓寂于衡岳。敕謚大慧禪師最勝輪之塔。

溫州永嘉玄覺禪師者永嘉人也。姓戴氏。丱歲出家遍探三藏。精天臺止觀圓妙法門。於四威儀中常冥禪觀。后因左溪朗禪師激勵。與東陽策禪師同詣曹溪。初到振錫攜瓶。繞祖三匝。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。曰體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動豈有速耶。祖曰。誰知非動。曰仁者自生分別。祖曰。汝甚得無生之意。曰無生豈有意耶。祖曰。無意誰當分別。曰分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺矣。策公乃留師。翌日下山回溫江。學者輻湊。號真覺大師。著證道歌一首。及禪宗悟修圓旨自淺之深。慶州刺史魏靖。緝而序之成十篇。目為永嘉集並盛行於世。

慕道志儀第一

夫欲修道先須立志及事師儀則彰乎軌訓。

故標第一明慕道儀式。

戒憍奢意第二

初雖立志修道善識軌儀。若三業憍奢妄心擾動。何能得

【現代漢語翻譯】 現代漢語譯本： 生。伊道底的言語可以記在將來。僧人按照馬祖的旨意離去，回來告訴馬祖說：『馬祖說，自從胡亂之後三十年不曾缺少鹽和醬油吃。』馬祖認可了他的說法。天寶三年八月十一日，懷讓禪師在衡岳圓寂，朝廷追諡為大慧禪師，並建最勝輪之塔。 溫州永嘉玄覺禪師，是永嘉人，姓戴。年少時出家，廣泛研習三藏經典，精通天臺宗的止觀圓妙法門，在行住坐臥四種威儀中常常冥合禪觀。後來因為左溪朗禪師的激勵，與東陽策禪師一同前往曹溪（Caoxi，六祖慧能駐錫之地）。初到時，玄覺禪師拄著錫杖，拿著瓶子，繞六祖三圈。六祖說：『出家人應該具備三千威儀，八萬細行，大德從哪裡來，生起這麼大的我慢？』玄覺禪師說：『生死事大，無常迅速。』六祖說：『為什麼不體悟無生，了達沒有迅速呢？』玄覺禪師說：『體悟就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾無不驚訝。玄覺禪師這才具足威儀，參拜六祖，片刻后告辭。六祖說：『返回太快了吧？』玄覺禪師說：『本來就不是動，哪裡有快慢呢？』六祖說：『誰知道不是動？』玄覺禪師說：『仁者您自己生出分別。』六祖說：『你很懂得無生的意思。』玄覺禪師說：『無生哪裡有意思呢？』六祖說：『沒有意思誰來分別？』玄覺禪師說：『分別也不是意思。』六祖讚歎說：『好啊，好啊，稍微留宿一晚。』當時人們稱他為『一宿覺』。策公於是留下玄覺禪師。第二天，玄覺禪師下山返回溫州，學者們像車輻一樣聚集而來，稱他為真覺大師。他寫了《證道歌》一首，以及《禪宗悟修圓旨》，從淺到深。慶州刺史魏靖將這些編輯並作序，成為十篇，名為《永嘉集》，並在世上盛行。 《慕道志儀第一》 想要修道，首先必須立定志向，以及遵循事奉師長的儀則，彰顯于規範訓誡。 所以第一篇標明了仰慕道的儀式。 《戒憍奢意第二》 起初雖然立志修道，也熟悉規範儀則，如果三業（身口意）憍奢，妄心擾動，怎麼能夠得到呢？

【English Translation】 English version: Birth. Yi Daodi's words can be recorded for the future. The monk left according to Mazu's instructions and returned to tell Mazu: 'Mazu said that since the rebellion, he has not lacked salt and soy sauce for thirty years.' Mazu approved of his statement. On the eleventh day of the eighth month of the third year of Tianbao, Zen Master Huairang passed away in Hengyue. The court posthumously named him Zen Master Dahui and built the Most Victorious Wheel Pagoda. Zen Master Yongjia Xuanjue of Wenzhou was a native of Yongjia, with the surname Dai. He left home at a young age, extensively studying the Tripitaka, and was proficient in the perfect and wonderful Dharma gate of Zhi-guan (Śamatha-Vipassanā) of the Tiantai school. He often meditated in harmony with Zen contemplation in the four dignities of walking, standing, sitting, and lying down. Later, inspired by Zen Master Zuoqi Lang, he went to Caoxi (Caoxi, where the Sixth Patriarch Huineng resided) with Zen Master Dongyang Ce. Upon arriving, Zen Master Xuanjue carried his staff and bottle, circling the Sixth Patriarch three times. The Sixth Patriarch said, 'A monk should possess three thousand dignities and eighty thousand subtle practices. Where does the great virtue come from, giving rise to such great arrogance?' Zen Master Xuanjue said, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch said, 'Why not embody non-birth and realize no swiftness?' Zen Master Xuanjue said, 'Embodiment is non-birth, and realization is inherently without swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. Zen Master Xuanjue then fully performed the proper etiquette and paid respects to the Sixth Patriarch, and after a moment, he bid farewell. The Sixth Patriarch said, 'Returning too quickly, isn't it?' Zen Master Xuanjue said, 'Originally there is no movement, how can there be swiftness?' The Sixth Patriarch said, 'Who knows there is no movement?' Zen Master Xuanjue said, 'The benevolent one creates distinctions himself.' The Sixth Patriarch said, 'You greatly understand the meaning of non-birth.' Zen Master Xuanjue said, 'Does non-birth have meaning?' The Sixth Patriarch said, 'Without meaning, who would make distinctions?' Zen Master Xuanjue said, 'Distinction is also not meaning.' The Sixth Patriarch praised, 'Good, good, stay for one night.' At that time, people called him 'One Night Awakened'. Master Ce then kept Zen Master Xuanjue. The next day, Zen Master Xuanjue went down the mountain and returned to Wenzhou, where scholars gathered like spokes on a wheel, calling him Great Master Zhenjue. He wrote the 'Song of Enlightenment' and the 'Essential Principles of Zen Enlightenment and Cultivation', from shallow to deep. Wei Jing, the prefect of Qingzhou, edited and prefaced these, forming ten chapters, named 'Yongjia Collection', which became popular in the world. 'First Chapter: Aspiring to the Way and Observing Etiquette' 'To cultivate the Way, one must first establish aspiration and follow the etiquette of serving a teacher, manifesting in norms and instructions.' Therefore, the first chapter clarifies the rituals of admiring the Way. 'Second Chapter: Guarding Against Arrogance and Extravagance' 'Although one initially aspires to cultivate the Way and is familiar with norms and etiquette, if the three karmas (body, speech, and mind) are arrogant and extravagant, and the deluded mind is disturbed, how can one attain it?'

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定。故次第二明戒憍奢意也。

凈修三業第三

前戒憍奢略標綱要。今子細檢責令過不生。故次第三明凈修三業。戒乎身口意也。

奢摩他頌第四

已檢責身口令粗過不生。次須入門修道漸次不出定慧。五種起心。六種料簡。故次第四明奢摩他頌也。

毗婆舍那頌第五

非戒不禪。非禪不慧。上既修定。定久慧明。故次第五明毗婆舍那頌也。

優畢叉頌第六

偏修于定定久則沈。偏學于慧慧多心動。故次第六明優畢叉頌。等於定慧令不沈動。使定慧均等舍於二邊。

三乘漸次第七

定慧既均則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明悲他未悟。悟有深淺。故次第七明三乘漸次也。

事理不二第八

三乘悟理理無不窮。窮理在事了事即理。故次第八明事理不二。即事而真用祛倒見也。

勸友人書第九

事理既融內心自瑩。復悲遠學虛擲寸陰。故次第九明勸友人書也。

發願文第十

勸友人雖是悲他專心。在一情猶未普。故次第十明發愿文誓度一切。

複次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則簡其詮旨。九

【現代漢語翻譯】 現代漢語譯本： 定。因此，接下來第二部分闡明戒憍奢（戒律的驕慢）的意義。 凈修三業第三 前面的戒憍奢只是簡略地標出綱要。現在要仔細檢查，使過失不再產生。因此，接下來第三部分闡明清凈修習身、口、意三業。戒律就是關於身、口、意的。 奢摩他頌第四 已經檢查身口，使粗大的過失不再產生。接下來需要入門修道，逐漸進入定慧。有五種起心，六種料簡。因此，接下來第四部分闡明奢摩他頌（止觀頌）。 毗婆舍那頌第五 沒有戒律就沒有禪定，沒有禪定就沒有智慧。上面已經修習禪定，禪定時間長了，智慧就明亮。因此，接下來第五部分闡明毗婆舍那頌（觀頌）。 優畢叉頌第六 偏重修習禪定，禪定時間長了就會沉沒。偏重學習智慧，智慧多了心就會動搖。因此，接下來第六部分闡明優畢叉頌（舍頌），使定慧平等，不沉沒也不動搖。使定慧均等，捨棄兩邊。 三乘漸次第七 禪定和智慧既然均等，那麼就能寂靜而常照。三觀一心，還有什麼疑惑不能消除？還有什麼照了不能圓滿？自己解悟雖然明白，但悲憫他人還沒有覺悟。覺悟有深淺。因此，接下來第七部分闡明三乘漸次。 事理不二第八 三乘覺悟的道理，道理沒有不窮盡的。窮盡道理在於事，瞭解事就是道理。因此，接下來第八部分闡明事理不二，即事而真，用以去除顛倒的見解。 勸友人書第九 事和理既然融合，內心自然清瑩。又悲憫遠方的學友虛度光陰。因此，接下來第九部分闡明勸友人書。 發願文第十 勸友人雖然是悲憫他人，但專心於一種情感還不夠普遍。因此，接下來第十部分闡明發願文，誓願度化一切眾生。 再次闡述觀心十門。首先是說明其法爾（本然如此），其次是闡述其觀體（觀的本體），第三是講述其相應（與觀相應），第四是警惕其上慢（高慢），第五是告誡其疏怠（疏忽懈怠），第六是再次闡述觀體，第七是闡明其是非，第八是簡別其詮旨（詮釋的宗旨），第九

【English Translation】 English version: Fixed. Therefore, the second part explains the meaning of Sila Kaukusya (arrogance of precepts). Pure Cultivation of the Three Karmas, Third The previous Sila Kaukusya only briefly outlined the key points. Now, we must carefully examine it to prevent faults from arising again. Therefore, the third part explains the pure cultivation of the three karmas of body, speech, and mind. Precepts are about body, speech, and mind. Samatha Gatha, Fourth Having examined the body and speech to prevent gross faults from arising, the next step is to enter the path of cultivation, gradually entering Samatha-Vipassana (calm abiding and insight). There are five types of arising thoughts and six types of analysis. Therefore, the fourth part explains the Samatha Gatha (verses on calm abiding). Vipassana Gatha, Fifth Without precepts, there is no Dhyana (meditation); without Dhyana, there is no Prajna (wisdom). Having cultivated Dhyana above, wisdom becomes clear over time. Therefore, the fifth part explains the Vipassana Gatha (verses on insight). Upeksa Gatha, Sixth If one focuses solely on cultivating Dhyana, one will sink into it over time. If one focuses solely on learning wisdom, the mind will become agitated. Therefore, the sixth part explains the Upeksa Gatha (verses on equanimity), making Dhyana and Prajna equal, neither sinking nor agitating. Making Dhyana and Prajna equal, abandoning both sides. Gradual Stages of the Three Vehicles, Seventh Since Dhyana and Prajna are equal, one can be tranquil and constantly illuminating. With the three contemplations as one mind, what doubts cannot be eliminated? What illumination cannot be perfected? Although one's own understanding is clear, one is compassionate towards others who have not yet awakened. Awakening has different depths. Therefore, the seventh part explains the gradual stages of the Three Vehicles. Non-Duality of Phenomena and Principle, Eighth The principles awakened by the Three Vehicles are inexhaustible. Exhausting the principles lies in phenomena, and understanding phenomena is understanding principle. Therefore, the eighth part explains the non-duality of phenomena and principle, being true in phenomena, using it to remove inverted views. Letter of Encouragement to a Friend, Ninth Since phenomena and principle are integrated, the inner mind is naturally clear. Furthermore, one is compassionate towards distant fellow practitioners who waste their time. Therefore, the ninth part explains the letter of encouragement to a friend. Vow Text, Tenth Although encouraging a friend is compassion towards others, focusing on one emotion is not universal enough. Therefore, the tenth part explains the vow text, vowing to liberate all beings. Furthermore, there are ten doors of mind contemplation. First, it explains its Dharmata (suchness); second, it explains its contemplation body; third, it speaks of its correspondence; fourth, it warns against its arrogance; fifth, it warns against its negligence; sixth, it repeats the contemplation body; seventh, it clarifies its right and wrong; eighth, it distinguishes its purpose; ninth

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則觸途成觀。十則妙契玄源。

第一言法爾者。夫心性虛通動靜之源莫二。真如絕慮緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼之功圓著。是以三諦一境。法身之理常清。三智一心般若之明常照。境智冥合解脫之應隨機。非縱非橫圓伊之道玄會。故知三德妙性宛爾無乖一心。深廣難思何出要而非路。是以即心為道者。可謂尋流而得源。

第二齣其觀體者。只知一念即空不空非空非不空。

第三語其相應者。心與空相應。則譏毀讚譽何憂何喜。身與空相應。則刀割香涂何苦何樂。依報與空相應。則施與劫奪何得何失。心與空不空相應則愛見都忘慈悲普救。身與空不空相應。則內同枯木外現威儀。依報與空不空相應。則永絕貪求資財給濟。心與空不空非空非不空相應。則實相初明開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。則香臺寶閣嚴土化生。

第四警其上慢者。若不爾者則未相應也。

第五誡其疏怠者。然渡海應上船。非船何以能渡。修心必須入觀。非觀何以明心。心尚未明相應何日。思之勿自恃也。

第六重出觀體者。只知

一念即空不空非有非無。不知即念即空不空非非有非非無。

第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是隻是是非之非。未是非是非非之是。今以雙非破兩是。是破非是猶是非。又以雙非破兩非。非破非非即是是。如是隻是非是非非之是。未是不非不不非不是不不是。是非之惑綿微難見。神清慮靜細而研之。

第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。旨觀何得復存耶。

第九觸途成觀者。夫再演言詞重標觀體。欲明宗旨無異言觀。有逐方移。方移則言理無差。無差則觀旨不異。不異之旨即理。無差之理即宗。旨一而二名言觀明其弄胤耳。

第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思。心言不能思議者。可謂妙契寰中矣。

師先天二年十月十七日安坐示滅。十一月十三日塔于西山之陽。敕謚無相大師。塔曰凈光。宋朝淳化中太宗皇帝詔本州重修龕塔。

司空山本凈禪師者絳州人也。姓張氏

【現代漢語翻譯】 現代漢語譯本 一個念頭，既是空，又不是空，既不是有，也不是無。如果不知道這個念頭既是空，又不是空，那就既不是『非有』，也不是『非無』。

第七，闡明什麼是『是』，什麼是『非』。心不是『有』，心不是『無』，心不是『非有』，心不是『非無』。認為『是有』或『是無』，就落入了『是』的執著；認為『非有』或『非無』，就落入了『非』的執著。這樣只是停留在『是非』的層面，還沒有達到超越『是非』的境界。現在用雙重否定來破除兩種肯定，破除了『非是』仍然是『是非』。再用雙重否定來破除兩種否定，破除了『非非』就達到了『是是』的境界。這樣只是達到了『非是非非』的境界，還沒有達到『不非不不非』或『不是不不是』的境界。『是非』的迷惑非常細微難以察覺，需要心神清明，思慮平靜，仔細研究。

第八，簡要說明其宗旨。然而，最高的真理是無法用語言表達的，只能藉助文字來闡明其宗旨。宗旨在於『非觀』，需要通過修行『觀』來領會其宗旨。如果宗旨沒有明確，那麼語言表達就不會準確。如果宗旨沒有領會，那麼修行『觀』就不會深入。深入的『觀』才能領會其宗旨，準確的語言才能闡明其宗旨。宗旨既然已經明確領會，那麼語言和『觀』又有什麼存在的必要呢？

第九，任何途徑都可以成為『觀』。再次闡述語言，重新標明『觀』的本體，是爲了說明宗旨與語言、『觀』並沒有不同。隨著所處環境的改變而改變，環境改變了，但語言所表達的道理並沒有差別。沒有差別，那麼『觀』的宗旨就不會改變。不改變的宗旨就是真理，沒有差別的真理就是宗旨。宗旨只有一個，卻有兩個名稱，即語言和『觀』，這只是爲了闡明其作用而已。

第十，巧妙地契合玄妙的根源。領悟心性的人，不會執著于『觀』而迷惑于宗旨；通達教義的人，不會拘泥於語言而迷惑于真理。真理明白了，語言的道路就斷絕了，還有什麼語言可以議論呢？宗旨領會了，心念的活動就停止了，還有什麼『觀』可以思慮呢？心念和語言都無法思議的境界，就可以說是巧妙地契合了宇宙的本源。

禪師在先天二年十月十七日安詳地坐化圓寂。十一月十三日，在西山之陽建塔安葬。朝廷追諡為『無相大師』，塔名為『凈光』。宋朝淳化年間，太宗皇帝下詔本州重新修繕龕塔。

司空山本凈禪師，是絳州人，姓張。

【English Translation】 English version A single thought is both emptiness and not emptiness, neither existence nor non-existence. If one does not understand that this thought is both emptiness and not emptiness, then it is neither 'not existence' nor 'not non-existence'.

Seventh, clarifying what is 'is' and what is 'is not'. The mind is not 'is', the mind is not 'is not', the mind is not 'not is', the mind is not 'not is not'. To consider it 'is' or 'is not' is to fall into the attachment of 'is'. To consider it 'not is' or 'not is not' is to fall into the attachment of 'is not'. Such is merely remaining at the level of 'is and is not', not yet reaching the state of transcending 'is and is not'. Now, using double negation to break through the two affirmations, breaking through 'not is' is still 'is and is not'. Again, using double negation to break through the two negations, breaking through 'not not' reaches the state of 'is is'. Such is merely reaching the state of 'not is not not', not yet reaching the state of 'not not is not' or 'not is not not is not'. The delusion of 'is and is not' is extremely subtle and difficult to perceive, requiring a clear mind, calm thoughts, and careful study.

Eighth, briefly explaining its purpose. However, the highest truth cannot be expressed in words; it can only be clarified through language. The purpose lies in 'non-contemplation', which needs to be understood through the practice of 'contemplation'. If the purpose is not clear, then the language expression will not be accurate. If the purpose is not understood, then the practice of 'contemplation' will not be deep. Deep 'contemplation' can understand its purpose, and accurate language can clarify its purpose. Since the purpose has been clearly understood, then what is the necessity of the existence of language and 'contemplation'?

Ninth, any path can become 'contemplation'. Re-explaining language and re-marking the essence of 'contemplation' is to illustrate that there is no difference between purpose and language, 'contemplation'. Changing with the changing environment, the environment changes, but the principles expressed by the language do not differ. Without difference, then the purpose of 'contemplation' will not change. The unchanging purpose is the truth, and the undifferentiated truth is the purpose. There is only one purpose, but it has two names, namely language and 'contemplation', which is only to clarify its function.

Tenth, skillfully matching the mysterious source. Those who understand the nature of the mind will not be attached to 'contemplation' and be deluded by the purpose; those who understand the teachings will not be bound by language and be deluded by the truth. When the truth is understood, the path of language is cut off, what language can be discussed? When the purpose is understood, the activity of the mind stops, what 'contemplation' can be contemplated? The state where the mind and language cannot be conceived can be said to be skillfully matching the origin of the universe.

The Chan master passed away peacefully in the second year of Xiantian, on the seventeenth day of the tenth month. On the thirteenth day of the eleventh month, a pagoda was built and buried on the south side of Xishan. The court posthumously named him 'Master Wuxiang' (Master of No Form), and the pagoda was named 'Jingguang' (Pure Light). During the Chunhua period of the Song Dynasty, Emperor Taizong ordered the state to renovate the shrine pagoda.

Chan Master Shitou Xiqian (Stone Head), whose secular family name was Zhang, was a native of Jiang Prefecture.

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。幼歲披緇于曹溪之室受記。隸司空山無相寺。唐天寶三年玄宗遣中使楊光庭入山采常春藤。因造丈室禮問曰。弟子慕直斯久。愿和尚慈悲略垂開示。師曰。天下禪宗碩學咸會京師。天使歸朝足可咨決。貧道隈山傍水無所用心。光庭泣拜。師曰。休禮貧道。天使為求佛邪問道邪。曰弟子智識昏昧。未審佛之與道其議云何。師曰。若欲求佛即心是佛。若欲會道無心是道。曰云何即心是佛。師曰。佛因心悟心以佛彰。若悟無心佛亦不有。曰云何無心是道。師曰。道本無心無心名道。若了無心無心即道。光庭作禮信受。既回闕。庭具以山中所遇奏聞。即敕光庭詔師。十二月十三日到京敕住白蓮亭。越明年正月十五日召兩街名僧碩學。赴內道場與師闡揚佛理。時有遠禪師者。抗聲謂師曰。今對聖上校量宗旨。應須直問直答不假繁辭。只如禪師所見以何為道。師答曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名因心名道。心名若有道不虛然。窮心既無道憑何立。二俱虛妄總是假名。遠曰。禪師見有身心是道以否。師曰。山僧身心本來是道。曰適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是道心泯道無。心道一如故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。曰觀

禪師形質甚小。卻會此理。師曰。大德。只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相皆是虛妄。若見諸相非相。即悟其道。若以相為實窮劫不能悟道。曰今請禪師于相上說于無相。師曰。凈名經云。四大無主身亦無我。無我所見與道相應。大德。若以四大有主是我。若有我見窮劫不可會道也。遠公聞語失色逡巡避席。師有偈曰。

四大無主復如水　　遇曲逢直無彼此 　凈穢兩處不生心　　壅決何曾有二意 　觸境但似水無心　　在世縱橫有何事

復云。一大如是四大亦然。若明四大無主。即悟無心。若了無心自然契道。又有志明禪師者。問曰。若言無心是道。瓦礫無心亦應是道。又云。身心本來是道。四生十類皆有身心亦應是道。師曰。大德若作見聞覺知之解。與道懸殊。即是求見聞覺知之者。非是求道之人。經云。無眼耳鼻舌身意。六根尚無見聞覺知憑何而立。窮本不有何處存心。焉得不同草木瓦礫。志明杜口而退。師又有偈曰。

見聞覺知無障礙　　聲香味觸常三昧 　如鳥空中只么飛　　無取無舍無憎愛 　若會應處本無心　　始得名為觀自在

又有真禪師者。問云。道既無心佛有心否。佛之與道是一是二。師曰。不一不異。曰佛度眾生為有心故。道不度人為無心

【現代漢語翻譯】 現代漢語譯本： 禪師的形體很小，卻通曉這個道理。禪師說：『大德，你只看見山僧的表象，卻沒有看見山僧的無相。看見表象的是你所見的。經書上說：凡是具有形象的事物都是虛幻不實的。如果能認識到各種表象都不是真實的，就能領悟真道。如果執著于表象，認為它是真實的，那麼即使經歷漫長的劫數也無法悟道。』那人說：『現在請禪師從表象上來說說無相。』禪師說：『《維摩詰經》上說：四大沒有主宰，身體也沒有自我。沒有自我所見到的，就與道相合。大德，如果認為四大有主宰，認為有自我，那麼即使經歷漫長的劫數也無法領會道。』遠公聽了這話，臉色大變，退席避開。禪師有偈語說：

四大沒有主宰就像水一樣，
遇到彎曲就彎曲，遇到筆直就筆直，沒有彼此的分別。
在乾淨和污穢的地方都不生分別心，
堵塞和疏通，哪裡會有兩種意圖？
接觸外境就像水一樣沒有心，
在世間縱橫馳騁又有什麼妨礙？

又說：一個大是這樣，四大也是這樣。如果明白四大沒有主宰，就能領悟無心。如果瞭解無心，自然就能與道相契合。』又有志明禪師問：『如果說無心是道，那麼瓦礫無心也應該是道。』又說：『身心本來就是道，四生十類都有身心，也應該是道。』禪師說：『大德，如果從見聞覺知的角度去理解，那就與道相差甚遠。那就是在追求見聞覺知，而不是在求道。經書上說：沒有眼耳鼻舌身意，六根都沒有，見聞覺知又從何而立？追究根本本來就沒有，又在哪裡存在心？怎麼能和草木瓦礫不同呢？』志明閉口不言而退。禪師又有偈語說：

見聞覺知沒有障礙，
聲香味觸常常處於三昧（Samadhi）的境界。
就像鳥在空中自由飛翔，
沒有取捨，沒有憎愛。
如果領會到應對之處本來就沒有心，
才能稱得上是觀自在（Avalokiteśvara）。』

又有真禪師問：『道既然無心，佛有心嗎？佛與道是一還是二？』禪師說：『不一也不異。』那人說：『佛度化眾生是因為有心，道不度化人是因為無心嗎？』

English version: The Zen master's form was very small, yet he understood this principle. The Zen master said, 'Virtuous One, you only see the appearance of the mountain monk, but you do not see the non-appearance of the mountain monk. What you see is the appearance. The scriptures say: All forms are illusory. If you can see that all forms are not real forms, then you can realize the Way. If you cling to forms and think they are real, then even if you go through countless kalpas (aeons), you will not be able to realize the Way.' That person said, 'Now, please Zen master, speak about non-appearance from the perspective of appearance.' The Zen master said, 'The Vimalakirti Sutra says: The four great elements have no master, and the body has no self. What is seen without self is in accordance with the Way. Virtuous One, if you think the four great elements have a master and that there is a self, then even if you go through countless kalpas, you will not be able to understand the Way.' When Yuan Gong heard these words, his face changed greatly, and he withdrew from his seat. The Zen master has a verse that says:

The four great elements have no master, just like water,
Meeting curves, it curves; meeting straightness, it is straight, without any distinction between them.
In clean and impure places, no discriminating mind arises,
Blocking and dredging, where would there be two intentions?
Contacting external circumstances is just like water, without a mind,
What hindrance is there to roaming freely in the world?

He also said: 'One great element is like this, and so are the four great elements. If you understand that the four great elements have no master, then you can realize no-mind. If you understand no-mind, you will naturally be in harmony with the Way.' Then there was Zen Master Zhiming who asked, 'If you say that no-mind is the Way, then inanimate objects like tiles and pebbles, which also have no mind, should also be the Way.' He also said, 'The body and mind are originally the Way, and all beings in the four forms of birth and the ten categories of beings have body and mind, so they should also be the Way.' The Zen master said, 'Virtuous One, if you understand it from the perspective of seeing, hearing, feeling, and knowing, then you are far from the Way. That is seeking seeing, hearing, feeling, and knowing, not seeking the Way. The scriptures say: There is no eye, ear, nose, tongue, body, or mind. If the six senses (shadayatana) do not exist, where can seeing, hearing, feeling, and knowing be established? If you investigate the root, there is originally nothing, so where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Zhiming closed his mouth and retreated. The Zen master also has a verse that says:

Seeing, hearing, feeling, and knowing have no obstruction,
Sounds, smells, tastes, and tactile sensations are always in the state of samadhi (Samadhi).
Like a bird flying freely in the sky,
Without taking or rejecting, without hatred or love.
If you understand that there is originally no mind in responding to circumstances,
Then you can be called Avalokiteśvara (Avalokiteśvara).'

Then there was Zen Master Zhen who asked, 'Since the Way has no mind, does the Buddha have a mind? Are the Buddha and the Way one or two?' The Zen master said, 'Neither one nor different.' That person said, 'The Buddha saves sentient beings because he has a mind, while the Way does not save people because it has no mind?'

【English Translation】 English version: The Zen master's form was very small, yet he understood this principle. The Zen master said, 'Virtuous One, you only see the appearance of the mountain monk, but you do not see the non-appearance of the mountain monk. What you see is the appearance. The scriptures say: All forms are illusory. If you can see that all forms are not real forms, then you can realize the Way. If you cling to forms and think they are real, then even if you go through countless kalpas (aeons), you will not be able to realize the Way.' That person said, 'Now, please Zen master, speak about non-appearance from the perspective of appearance.' The Zen master said, 'The Vimalakirti Sutra says: The four great elements have no master, and the body has no self. What is seen without self is in accordance with the Way. Virtuous One, if you think the four great elements have a master and that there is a self, then even if you go through countless kalpas, you will not be able to understand the Way.' When Yuan Gong heard these words, his face changed greatly, and he withdrew from his seat. The Zen master has a verse that says:

The four great elements have no master, just like water,
Meeting curves, it curves; meeting straightness, it is straight, without any distinction between them.
In clean and impure places, no discriminating mind arises,
Blocking and dredging, where would there be two intentions?
Contacting external circumstances is just like water, without a mind,
What hindrance is there to roaming freely in the world?

He also said: 'One great element is like this, and so are the four great elements. If you understand that the four great elements have no master, then you can realize no-mind. If you understand no-mind, you will naturally be in harmony with the Way.' Then there was Zen Master Zhiming who asked, 'If you say that no-mind is the Way, then inanimate objects like tiles and pebbles, which also have no mind, should also be the Way.' He also said, 'The body and mind are originally the Way, and all beings in the four forms of birth and the ten categories of beings have body and mind, so they should also be the Way.' The Zen master said, 'Virtuous One, if you understand it from the perspective of seeing, hearing, feeling, and knowing, then you are far from the Way. That is seeking seeing, hearing, feeling, and knowing, not seeking the Way. The scriptures say: There is no eye, ear, nose, tongue, body, or mind. If the six senses (shadayatana) do not exist, where can seeing, hearing, feeling, and knowing be established? If you investigate the root, there is originally nothing, so where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Zhiming closed his mouth and retreated. The Zen master also has a verse that says:

Seeing, hearing, feeling, and knowing have no obstruction,
Sounds, smells, tastes, and tactile sensations are always in the state of samadhi (Samadhi).
Like a bird flying freely in the sky,
Without taking or rejecting, without hatred or love.
If you understand that there is originally no mind in responding to circumstances,
Then you can be called Avalokiteśvara (Avalokiteśvara).'

Then there was Zen Master Zhen who asked, 'Since the Way has no mind, does the Buddha have a mind? Are the Buddha and the Way one or two?' The Zen master said, 'Neither one nor different.' That person said, 'The Buddha saves sentient beings because he has a mind, while the Way does not save people because it has no mind?'

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故。一度一不度。何得無二。師曰。若言佛度眾生道無度者。此是大德妄生二見。如山僧即不然。佛是虛名道亦妄立。二俱不實總是假名。一假之中何分二。問曰。佛之與道從是假名。當立名時。是誰為立。若有立者何得言無。師曰。佛之與道因心而立。推窮立心心亦是無。心既是無即悟二俱不實。知如夢幻即悟本空。強立佛道二名。此是二乘人見解。師乃說無修無作。偈曰。

見道方修道　　不見覆何修 　道性如虛空　　虛空何所修 　遍觀修道者　　撥火覓浮漚 　但看弄傀儡　　線斷一時休

又有法空禪師者。問曰。佛之與道俱是假名。十二分教亦應不實。何以從前尊宿皆言修道。師曰。大德錯會經意。道本無修大德強修。道本無作大德強作。道本無事強生多事。道本無知于中強知。如此見解與道相違。從前尊宿不應如是。自是大德不會。請思之。師又有偈曰。

道體本無修　　不修自合道 　若起修道心　　此人不會道 　棄卻一真性　　卻入鬧浩浩 　忽逢修道人　　第一莫向道

又有安禪師者。問曰。道既假名佛云妄立。十二分教亦是接物度生。一切是妄以何為真。師曰。為有妄故將真對妄。推窮妄性本空。真亦何曾有故。故知真妄總是假名。二事對治都無實體。窮其根本一切皆

【現代漢語翻譯】 現代漢語譯本： 僧：既然一度就不能再有不度，怎麼能說沒有二元對立呢？ 師：如果說佛度化眾生，而道沒有窮盡，這是大德妄生二見。像我山僧就不是這樣認為的。佛只是一個虛名，道也是妄立的。兩者都不真實，都是假名。一個假名之中，又有什麼可分的呢？ 問：佛和道既然都是假名，那麼在立名的時候，是誰來立的呢？如果有人來立，怎麼能說沒有呢？ 師：佛和道是因心而立的。推究窮盡這個立心，心也是空的。心既然是空的，就領悟到佛和道都不真實。知道一切如夢如幻，就領悟到本來就是空。強行設立佛和道這兩個名稱，這是二乘人的見解。 師於是說無修無作，並作偈語： 『見到道才開始修道，沒見到道又修什麼呢？ 道的本性就像虛空一樣，虛空又有什麼可修的呢？ 遍觀那些修道的人，就像在灰燼中撥火尋找水泡一樣。 只看那玩弄的傀儡，線斷了就一時停止。』 又有法空禪師問道：佛和道都是假名，十二分教（十二部經）也應該是不真實的。為什麼從前的尊宿都說要修道呢？ 師：大德錯會了經意。道本來就無需修，大德卻強行去修；道本來就無需造作，大德卻強行造作；道本來就沒事，卻強行生出許多事；道本來就無知，卻在其中強行生出知見。這樣的見解與道是相違背的。從前的尊宿不應該這樣。這是大德沒有領會，請仔細思考。 師又有偈語： 『道的本體本來就無需修，不修自然就與道相合。 如果生起修道的心，這個人就不會領會道。 拋棄唯一真實的自性，卻進入喧鬧的塵世。 如果遇到修道的人，第一件事就是不要向他說道。』 又有安禪師問道：道既然是假名，佛也是妄立的，十二分教也是爲了接引眾生而設立的。一切都是虛妄的，那麼什麼是真實的呢？ 師：因為有虛妄，所以才用真實來對應虛妄。推究窮盡虛妄的本性，本來就是空。那麼真實又何曾存在過呢？所以要知道真實和虛妄都是假名。這兩件事相對而立，都沒有實體。追究到根本，一切都是空的。

【English Translation】 English version: Monk: If once is non-twice, how can there be no duality? Master: If you say that the Buddha saves sentient beings and the Dao is limitless, this is a great virtue giving rise to dualistic views. I, this mountain monk, do not think so. 'Buddha' is just an empty name, and 'Dao' is also falsely established. Neither is real; both are false names. Within one false name, what can be divided? Question: Since 'Buddha' and 'Dao' are false names, who established them when they were named? If someone established them, how can you say there is nothing? Master: 'Buddha' and 'Dao' are established because of the mind. Investigate and exhaust the mind that establishes them, and the mind is also empty. Since the mind is empty, one realizes that both are unreal. Knowing that everything is like a dream or illusion, one realizes that it is originally empty. Forcibly establishing the two names of 'Buddha' and 'Dao' is the view of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Master then spoke of no cultivation and no action, and composed a verse: 'Only when you see the Dao do you begin to cultivate it; if you haven't seen it, what is there to cultivate? The nature of the Dao is like empty space; what is there to cultivate in empty space? Looking at those who cultivate the Dao, they are like stirring ashes to find bubbles. Just watch the puppet show; when the strings break, it stops immediately.' Then there was Dharma-śūnyatā Zen Master who asked: If 'Buddha' and 'Dao' are false names, then the twelve divisions of the teachings (Dvādaśāṅga-buddhavacana) should also be unreal. Why did the venerable masters of the past all speak of cultivating the Dao? Master: Great Virtue, you have misunderstood the meaning of the scriptures. The Dao originally needs no cultivation, but Great Virtue forces cultivation; the Dao originally needs no action, but Great Virtue forces action; the Dao originally needs nothing to do, but you forcibly create many things; the Dao originally has no knowledge, but you forcibly create knowledge within it. Such views are contrary to the Dao. The venerable masters of the past should not have been like this. This is because Great Virtue has not understood; please consider it carefully. The Master also had a verse: 'The essence of the Dao originally needs no cultivation; without cultivation, it naturally accords with the Dao. If you give rise to the mind of cultivating the Dao, this person will not understand the Dao. Abandoning the one true nature, you enter the noisy world. If you meet someone who cultivates the Dao, the first thing is not to speak to him about the Dao.' Then there was Ān Zen Master who asked: Since the Dao is a false name and the Buddha is falsely established, and the twelve divisions of the teachings are also established to receive beings, if everything is illusory, then what is real? Master: Because there is illusion, we use reality to counter illusion. Investigate and exhaust the nature of illusion, and it is originally empty. Then, has reality ever existed? Therefore, know that reality and illusion are both false names. These two things stand in opposition, but neither has substance. Tracing back to the root, everything is empty.

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空。曰既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。何物亦妄。經云。無相似無比況。言語道斷如鳥飛空。安公慚伏不知所措。師又有偈曰。

推真真無相　　窮妄妄無形 　返觀推窮心　　知心亦假名 　會道亦如此　　到頭亦只寧

又有達性禪師者。問曰。禪是至妙至微。真妄雙泯佛道兩亡。修行性空名相不實。世界如幻一切假名。作此解時不可斷絕眾生善惡二根。師曰。善惡二根皆因心有。窮心若有根亦非虛。推心既無根因何立。經云。善不善法從心化生。善惡業緣本無有實。師又有偈曰。

善既從心生　　惡豈離心有 　善惡是外緣　　於心實不有 　舍惡送何處　　取善令誰守 　傷嗟二見人　　攀緣兩頭走 　若悟本無心　　始悔從前咎

又有近臣。問曰。此身從何而來。百年之後復歸何處。師曰。如人夢時從何而來。睡覺時從何而去。曰夢時不可言無。既覺不可言有。雖有有無來往無所。師曰。貧道此身亦如其夢。又有偈曰。

視生如在夢　　夢裡實是鬧 　忽覺萬事休　　還同睡時悟 　智者會悟夢　　迷人信夢鬧 　會夢如兩般　　一悟無別悟 　富貴與貧賤　　更亦無別路

上元二年五月五日歸寂。敕謚大曉禪師。

婺州玄策禪師者

【現代漢語翻譯】 現代漢語譯本： 空（Sunyata）問道：『既然說一切都是虛妄的，那麼虛妄也與真實相同，真實與虛妄沒有區別，那又是什麼呢？』

禪師說：『如果說是什麼，那麼「什麼」也是虛妄。《經》中說，沒有可以比擬的，沒有可以比況的，言語的道路斷絕了，就像鳥在空中飛翔一樣。』安公（指提問者）慚愧地伏地，不知如何是好。

禪師還有一首偈語說：

『推究真實，真實沒有相狀；

窮盡虛妄，虛妄沒有形體。

反過來觀察推究這顆心，

知道心也只是個假名字。

領會道也是這樣，

到頭來也只是安寧。』

又有一位達性禪師問道：『禪是最精妙最微妙的，真實與虛妄都泯滅了，佛道也消失了，修行是性空，名相是不真實的，世界如夢幻，一切都是假名字。作這樣的理解時，不可以斷絕眾生的善惡二根。』

禪師說：『善惡二根都是因為心而有。窮究心如果是有根的，也不是虛假的。推究心既然沒有根，又依靠什麼來建立呢？《經》中說，善與不善的法都是從心化生出來的，善惡的業緣本來就沒有實在。』

禪師還有一首偈語說：

『善既然是從心而生，

惡難道能離開心而有？

善惡是外在的因緣，

在心裡面實在是沒有。

捨棄惡要送到哪裡去？

拿取善要讓誰來守護？

可悲啊，那些有二見的人，

攀緣在善惡兩頭奔走。

如果領悟到本來沒有心，

才會後悔從前的過錯。』

又有一位近臣問道：『這個身體從哪裡來？百年之後又回到哪裡去？』

禪師說：『就像人在夢裡從哪裡來？睡覺醒來又到哪裡去？』

近臣說：『夢裡不能說沒有，既然醒來又不能說有，雖然有有無，來來往往卻沒有固定的處所。』

禪師說：『貧道的這個身體也像那夢一樣。』

禪師還有一首偈語說：

『看待生命就像在做夢，

夢裡實在是熱鬧非凡。

忽然醒來萬事都停止，

還像睡覺時醒悟一樣。

智者領會夢是虛幻的，

迷惑的人相信夢是真實的。

領會夢就像兩種情況，

一經領悟就沒有分別了。

富貴與貧賤，

也沒有別的道路。』

上元二年五月五日圓寂，皇帝敕封謚號為大曉禪師。

婺州玄策禪師

【English Translation】 English version: Kong (Sunyata - emptiness) asked: 'Since it is said that everything is illusory, then illusion is the same as truth, and there is no difference between truth and illusion. What is it then?'

The Master said: 'If you say 'what,' then 'what' is also illusory. The Sutra says, 'There is nothing similar, nothing comparable; the path of language is cut off, like a bird flying in the sky.' An Gong (the questioner) was ashamed and prostrated, not knowing what to do.

The Master also had a verse that said:

'Investigating truth, truth has no form;

Exhausting illusion, illusion has no shape.

Looking back and investigating this mind,

Knowing that mind is also just a false name.

Understanding the Dao is also like this,

In the end, it is just peace.'

There was also Zen Master Daxing (Daxing - Reaching Nature) who asked: 'Zen is the most subtle and profound, truth and illusion are both extinguished, and the Buddha-way is also lost. Cultivation is emptiness of nature, names and forms are unreal, the world is like a dream, and everything is a false name. When making this interpretation, one should not cut off the two roots of good and evil in sentient beings.'

The Master said: 'The two roots of good and evil both arise from the mind. If investigating the mind reveals it has roots, then it is not false. Since investigating the mind reveals it has no roots, what can it rely on to be established? The Sutra says, 'Good and non-good dharmas arise from the transformation of the mind; the karmic conditions of good and evil originally have no reality.'

The Master also had a verse that said:

'Since good arises from the mind,

How can evil exist apart from the mind?

Good and evil are external conditions,

In the mind, they truly do not exist.

Where should one send away evil?

Who should one have guard the good?

Alas, those with dualistic views,

Climbing and clinging, running to both ends.

If one realizes there is originally no mind,

One will then regret past faults.'

There was also a close minister who asked: 'Where does this body come from? Where does it return after a hundred years?'

The Master said: 'Like a person in a dream, where do they come from? Where do they go when they wake up?'

The minister said: 'In a dream, one cannot say there is nothing; since one is awake, one cannot say there is something. Although there is being and non-being, coming and going, there is no fixed place.'

The Master said: 'This poor monk's body is also like that dream.'

The Master also had a verse that said:

'View life as being in a dream,

In the dream, it is truly bustling.

Suddenly waking up, all things cease,

It is the same as awakening from sleep.

The wise understand the dream is illusory,

The deluded believe the dream is real.

Understanding the dream is like two situations,

Once awakened, there is no difference.

Wealth and poverty,

There is also no different path.'

On the fifth day of the fifth month of the second year of Shangyuan, he passed away. The emperor bestowed the posthumous title of Zen Master Daxiao (Daxiao - Great Dawn).

Zen Master Xuan Ce (Xuan Ce - Profound Strategy) of Wuzhou

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婺州金華人也。出家遊方屆于河朔。有智隍禪師者。曾謁黃梅五祖。庵居二十年自謂正受。師知隍所得未真。往問曰。汝坐於此作么。隍曰入定。師曰。汝言入定。有心耶無心耶。若有心者一切蠢動之類皆應得定。若無心者一切草木之流亦合得定。曰我正入定時。則不見有有無之心。師曰。既不見有有無之心。即是常定。何有出入。若有出入則非大定。隍無語良久。問師嗣誰。師曰。我師曹溪六祖。曰六祖以何為禪定。師曰。我師云。夫妙湛圓寂體用如如。五陰本空六塵非有。不出不入不定不亂。禪性無住離住禪寂。禪性無生離生禪想。心如虛空亦無虛空之量。隍聞此說。遂造于曹溪請決疑翳。而祖意與師冥符。隍始開悟。師后卻歸金華。大開法席。

曹溪令韜禪師者吉州人也。姓張氏。依六祖出家。未嘗離左右。祖歸寂遂為衣塔主。唐開元四年玄宗聆其德風詔令赴闕。師辭疾不起。上元元年肅宗遣使取傳法衣入內供養。仍敕師隨衣入朝。師亦以疾辭。終於本山。壽九十五。敕謚大曉禪師。

西京光宅寺慧忠國師者越州諸暨人也。姓冉氏。自受心印居南陽白崖山黨子谷。四十餘祀不下山門。道行聞于帝里。唐肅宗上元二年敕中使孫朝進。赍詔徴赴京。待以師禮。初居千福寺西禪院。及代宗臨御復迎止光宅

【現代漢語翻譯】 現代漢語譯本：金華（Jinhua，地名，位於今浙江省）有個叫智隍（Zhihuang）的禪師，他是婺州（Wuzhou，古代地名，約今浙江金華一帶）金華人。他出家后四處遊歷，到了河朔（Hebei，今河北一帶）。這位智隍禪師曾經拜見過黃梅五祖（Huangmei Fifth Patriarch，指禪宗五祖弘忍），在庵中居住了二十年，自認為得到了真正的禪定。禪師知道智隍所得到的並非真正的禪定，於是前去問他：『你坐在這裡做什麼？』智隍回答說：『入定。』禪師說：『你說入定，是有心還是無心呢？如果是有心，那麼一切會蠕動的生物都應該能夠入定；如果是無心，那麼一切草木也應該能夠入定。』智隍說：『我正在入定的時候，就看不到有有心或無心的念頭。』禪師說：『既然看不到有有心或無心的念頭，那就是常定，哪裡還有出入呢？如果有出入，那就不是大定。』智隍無話可說，沉默了很久，然後問禪師師承何人。禪師說：『我的老師是曹溪六祖（Caoxi Sixth Patriarch，指禪宗六祖慧能）。』智隍問：『六祖以什麼為禪定呢？』禪師說：『我的老師說，那妙湛圓寂的本體和作用，都是如如不動的。五陰（Five Skandhas，構成人身的五種要素，即色、受、想、行、識）本來就是空，六塵（Six sense objects，色、聲、香、味、觸、法）本來就不是真實存在的。沒有出也沒有入，不靜止也不散亂。禪的本性是沒有執著的，離開執著才是禪的寂靜。禪的本性是無生的，離開對生的執著才是禪的真諦。心就像虛空一樣，也沒有虛空可以度量。』智隍聽了這些話，於是前往曹溪（Caoxi，地名，位於今廣東韶關），請求六祖為他解答疑惑。結果六祖的禪意與禪師的禪意暗合，智隍這才開悟。禪師後來回到金華，大開法席，廣傳佛法。 曹溪（Caoxi，地名，位於今廣東韶關）令韜（Lingtao）禪師是吉州（Jizhou，古代地名，約今江西吉安一帶）人，姓張。他跟隨六祖（Sixth Patriarch，指禪宗六祖慧能）出家，從未離開過六祖左右。六祖圓寂后，他就做了衣塔主（負責守護六祖衣缽和舍利塔的人）。唐朝開元四年，玄宗（Emperor Xuanzong of Tang Dynasty）聽說了他的德行，下詔讓他前往京城。禪師以生病為由推辭不去。上元元年，肅宗（Emperor Suzong of Tang Dynasty）派使者取走六祖的傳法衣，供奉在宮中，並再次下令讓禪師隨衣入朝。禪師仍然以生病為由推辭。最終在曹溪圓寂，享年九十五歲。肅宗敕謚為大曉禪師（Great Understanding Zen Master）。 西京（Xijing，唐朝時對長安的稱呼，即今西安）光宅寺（Guangzhai Temple）的慧忠國師（Huizhong National Teacher）是越州（Yuezhou，古代地名，約今浙江紹興一帶）諸暨（Zhuji，地名，位於今浙江紹興）人，姓冉。自從領受了心印（指禪宗的心法）后，就居住在南陽（Nanyang，地名，位於今河南南陽）白崖山（Baiya Mountain）黨子谷（Dangzi Valley），四十多年沒有下山。他的道行傳到了京城。唐肅宗（Emperor Suzong of Tang Dynasty）上元二年，派遣中使孫朝進（Sun Chaojin），帶著詔書去徵召他前往京城，以對待老師的禮節來對待他。最初住在千福寺（Qianfu Temple）西禪院，等到代宗（Emperor Daizong of Tang Dynasty）即位后，又迎接他到光宅寺（Guangzhai Temple）居住。

【English Translation】 English version: There was a Chan master named Zhihuang from Jinhua (Jinhua, a place name, located in present-day Zhejiang Province), Wuzhou (Wuzhou, an ancient place name, approximately the area of present-day Jinhua, Zhejiang). After leaving home, he traveled around and arrived in Hebei (Hebei, present-day Hebei Province). This Chan master Zhihuang had once visited the Fifth Patriarch of Huangmei (Huangmei Fifth Patriarch, referring to Hongren, the Fifth Patriarch of Chan Buddhism), and had lived in a hermitage for twenty years, claiming to have attained true samadhi. The master knew that what Zhihuang had attained was not true samadhi, so he went to ask him: 'What are you doing sitting here?' Zhihuang replied: 'Entering samadhi.' The master said: 'When you say entering samadhi, is it with mind or without mind? If it is with mind, then all kinds of moving creatures should be able to enter samadhi; if it is without mind, then all plants and trees should also be able to enter samadhi.' Zhihuang said: 'When I am entering samadhi, I do not see the thought of having mind or not having mind.' The master said: 'Since you do not see the thought of having mind or not having mind, then that is constant samadhi, where is there coming and going? If there is coming and going, then it is not great samadhi.' Zhihuang was speechless, and after a long silence, he asked the master who he was a successor of. The master said: 'My teacher is the Sixth Patriarch of Caoxi (Caoxi Sixth Patriarch, referring to Huineng, the Sixth Patriarch of Chan Buddhism).' Zhihuang asked: 'What does the Sixth Patriarch consider as samadhi?' The master said: 'My teacher said that the wonderful, illuminating, perfect, and still essence and function are all suchness. The five skandhas (Five Skandhas, the five elements that make up the human body, namely form, feeling, perception, volition, and consciousness) are originally empty, and the six sense objects (Six sense objects, form, sound, smell, taste, touch, and dharma) are originally not real. There is neither coming nor going, neither stillness nor disturbance. The nature of Chan is without attachment, and leaving attachment is the stillness of Chan. The nature of Chan is unborn, and leaving attachment to birth is the true meaning of Chan. The mind is like empty space, and there is no measure of empty space either.' After hearing these words, Zhihuang went to Caoxi (Caoxi, a place name, located in present-day Shaoguan, Guangdong) to ask the Sixth Patriarch to resolve his doubts. As a result, the Sixth Patriarch's Chan meaning coincided with the master's Chan meaning, and Zhihuang was enlightened. The master later returned to Jinhua and widely opened the Dharma seat, spreading the Buddha-dharma. Chan Master Lingtao (Lingtao) of Caoxi (Caoxi, a place name, located in present-day Shaoguan, Guangdong) was from Jizhou (Jizhou, an ancient place name, approximately the area of present-day Ji'an, Jiangxi), with the surname Zhang. He left home to follow the Sixth Patriarch (Sixth Patriarch, referring to Huineng, the Sixth Patriarch of Chan Buddhism) and never left the Sixth Patriarch's side. After the Sixth Patriarch passed away, he became the guardian of the robe and stupa (the person responsible for guarding the Sixth Patriarch's robe and alms bowl and the stupa of relics). In the fourth year of the Kaiyuan era of the Tang Dynasty, Emperor Xuanzong (Emperor Xuanzong of Tang Dynasty) heard of his virtuous conduct and issued an edict for him to go to the capital. The Chan master declined to go on the grounds of illness. In the first year of the Shangyuan era, Emperor Suzong (Emperor Suzong of Tang Dynasty) sent an envoy to take the Sixth Patriarch's Dharma robe and enshrine it in the palace, and again ordered the Chan master to enter the court with the robe. The Chan master still declined on the grounds of illness. He finally passed away in Caoxi at the age of ninety-five. Emperor Suzong posthumously conferred the title of Great Understanding Zen Master (Great Understanding Zen Master). National Teacher Huizhong (Huizhong National Teacher) of Guangzhai Temple (Guangzhai Temple) in Xijing (Xijing, the Tang Dynasty name for Chang'an, i.e., present-day Xi'an) was from Zhuji (Zhuji, a place name, located in present-day Shaoxing, Zhejiang), Yuezhou (Yuezhou, an ancient place name, approximately the area of present-day Shaoxing, Zhejiang), with the surname Ran. Since receiving the mind-seal (referring to the Chan Buddhist mind-dharma), he had lived in Dangzi Valley (Dangzi Valley) on Baiya Mountain (Baiya Mountain) in Nanyang (Nanyang, a place name, located in present-day Nanyang, Henan) for more than forty years without descending the mountain. His virtuous conduct was known in the capital. In the second year of the Shangyuan era of Emperor Suzong of Tang Dynasty (Emperor Suzong of Tang Dynasty), he sent the eunuch Sun Chaojin (Sun Chaojin) with an edict to summon him to the capital, treating him with the etiquette of a teacher. He initially lived in the West Chan Courtyard of Qianfu Temple (Qianfu Temple), and after Emperor Daizong (Emperor Daizong of Tang Dynasty) ascended the throne, he was welcomed to live in Guangzhai Temple (Guangzhai Temple).

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精藍。十有六載隨機說法。時有西天大耳三藏。到京云。得他心慧眼。帝敕令與國師試驗。三藏才見師便禮拜立於右邊。師問曰。汝得他心通耶。對曰。不敢。師曰。汝道老僧即今在什麼處。曰和尚是一國之師。何得卻去西川看競渡。師再問。汝道老僧即今在什麼處。曰和尚是一國之師。何得卻在天津橋上看弄猢猻。師第三問語亦同前。三藏良久罔知去處。師叱曰。遮野狐精。他心通在什麼處。三藏無對(僧問。仰山曰。大耳三藏第三度為什麼不見國師。仰山曰。前兩度是涉境心。后入自受用三昧。所以不見。又有僧舉前語問玄沙。玄沙曰。汝道前兩度還見么。玄覺云。前兩度若見。後來為什麼不見。且道利害在什麼處。僧問趙州曰。大耳三藏第三度不見國師。未審國師在什麼處。趙州云。在三藏鼻孔上。僧問玄沙。既在鼻孔上。為什麼不見。玄沙云。只為太近)一日喚侍者。侍者應諾。如是三召皆應諾。師曰。將謂吾孤負汝。卻是汝孤負吾(僧問玄沙。國師喚侍者意作么生。玄沙云。卻是侍者會。云居錫云。且道侍者會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道卻是侍者會。且作么生商量。玄覺徴問僧。什麼是侍者會處。僧云。若不會爭解恁么應玄覺云。汝少會在。又云。若於這裡商量得去。便見玄沙

【現代漢語翻譯】 精藍（寺廟名）。十六年來隨機說法。當時有來自西天的大耳三藏（僧侶名，意為擁有大耳朵的僧侶），來到京城，聲稱自己獲得了他心慧眼（一種能知他人心思的智慧之眼）。皇帝下令讓他與國師（國家級的佛教導師）進行試驗。大耳三藏一見到國師便行禮，站在右邊。國師問道：『你得到了他心通（一種能知他人心思的神通）嗎？』回答說：『不敢當。』國師說：『你說老僧現在在哪裡？』回答說：『和尚是一國之師，怎麼卻去西川（地名）看競渡（一種水上比賽）？』國師再次問道：『你說老僧現在在哪裡？』回答說：『和尚是一國之師，怎麼卻在天津橋（橋名）上看弄猢猻（耍猴戲）？』國師第三次問，說的話也和前面一樣。大耳三藏想了很久，也不知道國師在哪裡。國師呵斥道：『你這野狐精（指冒充有神通的人），他心通在哪裡？』大耳三藏無言以對。（有僧人問仰山（禪師名）：『大耳三藏第三次為什麼看不見國師？』仰山說：『前兩次是涉境心（心隨外境而動），後來進入自受用三昧（一種自我體驗的禪定狀態），所以看不見。』又有僧人舉前面的話問玄沙（禪師名），玄沙說：『你說前兩次還看見了嗎？』玄覺（禪師名）說：『前兩次如果看見了，後來為什麼看不見？且說這其中的利害關係在哪裡？』有僧人問趙州（禪師名）：『大耳三藏第三次看不見國師，不知道國師在哪裡？』趙州說：『在三藏的鼻孔上。』僧人問玄沙：『既然在鼻孔上，為什麼看不見？』玄沙說：『只因爲太近了。』） 有一天，國師呼喚侍者。侍者應聲回答。像這樣呼喚了三次，侍者都應聲回答。國師說：『我以為是我辜負了你，卻是你辜負了我。』（有僧人問玄沙：『國師呼喚侍者是什麼意思？』玄沙說：『卻是侍者領會了。』云居錫（禪師名）說：『且說侍者是領會了還是沒領會？如果說領會了，國師又說你辜負了我；如果說沒領會，玄沙又說卻是侍者領會了。這該怎麼商量？』玄覺問僧人：『什麼是侍者領會的地方？』僧人說：『如果沒領會，怎麼會這樣應聲回答？』玄覺說：『你很少領會。』又說：『如果在這裡商量得通，就能明白玄沙的意思了。

【English Translation】 Jinglan (name of a temple). For sixteen years, he taught the Dharma according to circumstances. At that time, there was a Tripitaka (a Buddhist monk well-versed in the three baskets of Buddhist scriptures) with large ears from the Western Heaven (ancient term for India), who came to the capital, claiming to have attained the 'other-minds wisdom eye' (the wisdom eye that can know the thoughts of others). The emperor ordered him to test his abilities with the National Teacher (the emperor's Buddhist teacher). As soon as the Tripitaka saw the National Teacher, he bowed and stood on the right side. The National Teacher asked, 'Have you attained the power of knowing others' minds (telepathy)?' He replied, 'I dare not claim so.' The National Teacher said, 'Tell me, where is this old monk right now?' He replied, 'The venerable is the National Teacher of the country, how could you be in Xichuan (place name) watching the dragon boat races (a type of water sport)?' The National Teacher asked again, 'Tell me, where is this old monk right now?' He replied, 'The venerable is the National Teacher of the country, how could you be on Tianjin Bridge (bridge name) watching monkey performances (monkey show)?' The National Teacher asked a third time, using the same words as before. The Tripitaka pondered for a long time, not knowing where the National Teacher was. The National Teacher scolded, 'You fox spirit (referring to someone who falsely claims to have supernatural powers)! Where is your power of knowing others' minds?' The Tripitaka had no reply. (A monk asked Yangshan (Zen master's name), 'Why couldn't the large-eared Tripitaka see the National Teacher the third time?' Yangshan said, 'The first two times were with a mind influenced by external circumstances (mind moving with external environment), but later he entered the Samadhi of self-enjoyment (a state of meditative absorption of self-experience), so he couldn't see.' Another monk quoted the previous words and asked Xuansha (Zen master's name). Xuansha said, 'Do you say he saw him the first two times?' Xuanjue (Zen master's name) said, 'If he saw him the first two times, why couldn't he see him later? And where does the advantage or disadvantage lie in this?' A monk asked Zhaozhou (Zen master's name), 'The large-eared Tripitaka couldn't see the National Teacher the third time. I wonder where the National Teacher was?' Zhaozhou said, 'On the Tripitaka's nose.' The monk asked Xuansha, 'Since he was on his nose, why couldn't he see him?' Xuansha said, 'Only because he was too close.') One day, the National Teacher called his attendant. The attendant responded. He called like this three times, and the attendant responded each time. The National Teacher said, 'I thought I was failing you, but it is you who are failing me.' (A monk asked Xuansha, 'What was the National Teacher's intention in calling the attendant?' Xuansha said, 'It is that the attendant understood.' Yunju Xi (Zen master's name) said, 'Let's say, did the attendant understand or not? If you say he understood, the National Teacher also said you failed me; if you say he didn't understand, Xuansha also said that the attendant understood. How should we discuss this?' Xuanjue questioned a monk, 'What is the attendant's point of understanding?' The monk said, 'If he didn't understand, how could he have responded like that?' Xuanjue said, 'You understand very little.' He also said, 'If you can discuss this through, you will understand Xuansha's meaning.'

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。僧問法眼。國師喚侍者意作么生。法眼云。且去別時來。云居錫云。法眼恁么道。為復明國師意不明國師意。僧問趙州。國師喚侍者意作么生。趙州云。如人暗裡書字。字雖不成文彩已彰)南泉到參。師問。什麼處來。對曰江西來。師曰。還將得馬師真來否。曰只遮是。師曰。背後底。南泉便休(長慶棱云。大似不知。保福展云。幾不到和尚此間。云居錫云。此二尊者盡扶背後。只如南泉休去。為當扶面前扶背後)麻谷到參繞禪床三匝于師前振錫而立。師曰。既如是何用更見貧道。麻谷又振錫。師叱曰。遮野狐精出去。師每示眾云。禪宗學者。應遵佛語一乘了義契自心源。不了義者互不相許。如獅子身蟲。夫為人師者若涉名利。別開異端則自他何益。如世大匠斤斧不傷其手。香象所負非驢能堪。有僧問。若為得成佛去。師曰。佛與眾生一時放卻當處解脫。問作么生得相應去。師云。善惡不思自見佛性。問若為得證法身。師曰。越毗盧之境界。曰清凈法身作么生得。師曰。不著佛求耳。問阿那個是佛。師曰。即心是佛。曰心有煩惱否。師曰。煩惱性自離。曰豈不斷耶。師曰。斷煩惱者即名二乘。煩惱不生名大涅槃。問坐禪看靜此復若為。師曰。不垢不凈。寧用起心而看凈相。又問。禪師見十方虛空是法身否。師曰。以

想心取之是顛倒見。問即心是佛可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果耶。又曰。我今答汝窮劫不盡。言多去道遠矣。所以道。說法有所得斯則野干鳴。說法無所得。是名師子吼。南陽張濆行者問。伏承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流都無少分起滅。便是出識不屬有無。熾然見覺。只聞無其情識系執。所以六祖云。六根對境分別非識。有僧到參禮。師問。蘊何事業。曰講金剛經。師曰。最初兩字是什麼。曰如是。師曰。是什麼無對。有人問。如何是解脫。師曰。諸法不相到當處解脫。曰恁么即斷去也。師曰。向汝道諸法不相到斷什麼。師見僧來。以手作圓相。相中書日字。僧無對。師問本凈禪師。汝已后見奇特言語如何凈曰。無一念心愛。師曰。是汝屋裡事。肅宗問。師得何法。師曰。陛下見空中一片云么。帝曰見。師曰。釘釘著懸掛著。又問。如何是十身調御。師乃起立曰。還會么。曰不會。師曰。與老僧過凈瓶來。又曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。曰此意如何。師曰。莫認自己清凈法身。又問師。師都不視之。

【現代漢語翻譯】 現代漢語譯本 以妄想心去理解事物是顛倒的見解。有人問：『既然即心是佛，還需要修行各種善行嗎？』 馬祖道一（Mazu Daoyi）禪師說：『諸佛菩薩都具備福德和智慧兩種莊嚴，難道可以否定因果嗎？』 又說：『我現在回答你，窮盡時間也說不完，說得越多離道越遠。』 所以說，說法有所得，就像野狐的叫聲；說法無所得，才是真正的獅子吼。南陽（Nanyang）的修行者張濆（Zhang Fen）問：『我聽說和尚您說無情說法，我還不理解其中的道理，請和尚您開示。』 禪師說：『你如果問無情說法，理解了無情，才能聽懂我說法。你只管去聽無情說法吧。』 張濆說：『只是就現在有情方便之中，什麼是無情因緣呢？』 禪師說：『現在一切動用之中，但凡夫和聖人兩種流派都沒有絲毫生滅，便是出離了意識，不屬於有或無，熾盛地見聞覺知，只是沒有情識的繫縛執著。』 所以六祖慧能（Huineng）說：『六根對境分別不是識。』 有僧人前來參拜，禪師問：『你平時做什麼？』 答：『講《金剛經》。』 禪師說：『最初兩個字是什麼？』 答：『如是。』 禪師說：『是什麼沒有對待？』 有人問：『什麼是解脫？』 禪師說：『諸法不相到之處就是解脫。』 問：『這樣說就是斷滅了嗎？』 禪師說：『我對你說諸法不相到，斷滅什麼？』 禪師看見僧人來，用手畫了一個圓相，圓相中寫了一個『日』字，僧人無言以對。禪師問本凈（Benjing）禪師：『你以後見到奇特的言語，如何對待？』 本凈答：『沒有一念心去愛著。』 禪師說：『這是你自家屋裡的事。』 肅宗（Suzong）皇帝問：『禪師您得到了什麼法？』 禪師說：『陛下您看見空中一片云嗎？』 皇帝說：『看見了。』 禪師說：『釘釘著，懸掛著。』 又問：『什麼是十身調御？』 禪師於是站起來說：『會了嗎？』 皇帝說：『不會。』 禪師說：『給老僧拿凈瓶來。』 又說：『什麼是無諍三昧（wuzheng sanmei，non-contention samadhi）？』 禪師說：『檀越（dan yue，benefactor）在毗盧（pilu，Vairocana）頂上行走。』 皇帝問：『這是什麼意思？』 禪師說：『不要認為自己是清凈法身。』 又問禪師，禪師都不看他。

【English Translation】 English version To grasp it with a deluded mind is inverted view. Someone asked: 'Since the mind itself is Buddha, is it still necessary to cultivate myriad practices?' The Master said: 'All sages possess both blessings and wisdom. How can you deny cause and effect?' He also said: 'My answer to you now would not be exhausted even after endless eons. The more words, the further from the Way.' Therefore, it is said: 'To preach with attainment is like a jackal's cry; to preach without attainment is called a lion's roar.' The practitioner Zhang Fen (Zhang Fen) of Nanyang (Nanyang) asked: 'I have heard the Abbot speak of insentient beings preaching the Dharma, but I do not understand the matter. I beg the Abbot to instruct me.' The Master said: 'If you ask about insentient beings preaching the Dharma, you must understand insentient beings before you can hear my Dharma. Just listen to the insentient beings preaching the Dharma.' Fen said: 'Just within the expedient of sentient beings now, what is the condition of insentient beings?' The Master said: 'Within all activities now, there is not the slightest arising or ceasing in either the stream of ordinary beings or the stream of sages. This is to be free from consciousness, not belonging to existence or non-existence, clearly seeing and perceiving, only without the emotional attachments and clinging.' Therefore, the Sixth Patriarch Huineng (Huineng) said: 'The six senses facing objects and discriminating are not consciousness.' A monk came to pay respects, and the Master asked: 'What is your usual activity?' He replied: 'Lecturing on the Diamond Sutra.' The Master said: 'What are the first two words?' He replied: 'Thus I.' The Master said: 'What is it that has no opposite?' Someone asked: 'What is liberation?' The Master said: 'Where all dharmas do not reach each other, there is liberation.' He asked: 'Does that mean it is annihilation?' The Master said: 'I told you that all dharmas do not reach each other, what is there to annihilate?' The Master saw a monk coming and made a circular gesture with his hand, writing the character 'sun' inside the circle. The monk had no response. The Master asked Zen Master Benjing (Benjing): 'How do you deal with strange words after this?' Benjing replied: 'I have no thought of attachment.' The Master said: 'That is your own household matter.' Emperor Suzong (Suzong) asked: 'What Dharma has the Master attained?' The Master said: 'Does Your Majesty see a cloud in the sky?' The Emperor said: 'I see it.' The Master said: 'Nail it down, hang it up.' He also asked: 'What is the Tamer of the Ten Bodies?' The Master then stood up and said: 'Do you understand?' The Emperor said: 'I do not understand.' The Master said: 'Bring the old monk a clean bottle.' He also said: 'What is the Samadhi of Non-Contention (wuzheng sanmei, non-contention samadhi)?' The Master said: 'The benefactor (dan yue, benefactor) walks on the crown of Vairocana's (pilu, Vairocana) head.' The Emperor asked: 'What does this mean?' The Master said: 'Do not recognize yourself as the pure Dharma body.' He asked the Master again, but the Master did not even look at him.

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曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。曰見。師曰。他還眨目視陛下否。魚軍容問。師住白崖山。十二時中如何修道。師喚童子來。摩頂曰。惺惺直然惺惺。歷歷直然歷歷。已后莫受人謾。師與紫璘供奉論義。既升坐。供奉曰。請師立義某甲破。師曰。立義竟。供奉曰。是什麼義。師曰。果然不見。非公境界。便下坐。一日師問紫璘供奉。佛是什麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作么無對。又問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相作么。僧問。如何是佛法大意。師曰。文殊堂里萬菩薩。曰學人不會。師曰。大悲千手眼。耽源問。百年後有人問極則事作么生。師曰。幸自可憐生。須要個護身符子作么。師以化緣將畢涅槃時至。乃辭代宗。代宗曰。師滅度后弟子將何所記。師曰。告檀越。造取一所無縫塔。曰就師請取塔樣。師良久曰。會么。曰不會。師曰。貧道去後有侍者應真。卻知此事。大曆十年十二月九日右脅長往。弟子奉靈儀于黨子谷建塔。敕謚大證禪師。代宗后詔應真入內舉問前語。真良久曰。聖上會么。曰不會。真述偈曰。

湘之南　　潭之北　　中有黃金充一國 　無影樹下合同船　　琉璃殿上無知識

應真后

【現代漢語翻譯】 現代漢語譯本：他說：『朕是大唐天子（皇帝），禪師為何如此不看朕一眼？』 禪師說：『你還看得見虛空（宇宙）嗎？』 他說：『看得見。』 禪師說：『虛空還眨眼看陛下您嗎？』 魚軍容問道：『禪師您住在白崖山，一天十二個時辰是如何修道的？』 禪師叫來童子，摸著他的頭頂說：『清醒時就保持清醒，明白時就保持明白。以後不要被人欺騙。』 禪師與紫璘供奉辯論佛法。禪師升座后，供奉說：『請禪師立個義理，我來破斥。』 禪師說：『義理已經立好了。』 供奉說：『是什麼義理？』 禪師說：『果然你看不見，這不是你的境界。』 於是禪師就下座了。 一天，禪師問紫璘供奉：『佛是什麼意思？』 供奉說：『是覺悟的意思。』 禪師說：『佛曾經迷惑過嗎？』 供奉說：『不曾迷惑過。』 禪師說：『那要覺悟做什麼？』 供奉無言以對。 禪師又問：『什麼是實相？』 禪師說：『把虛無的東西拿來。』 供奉說：『虛無的東西不可得。』 禪師說：『虛無的東西尚且不可得，問實相做什麼？』 有僧人問：『如何是佛法的大意？』 禪師說：『文殊堂里有萬菩薩（象徵智慧的菩薩）。』 僧人說：『學人不會。』 禪師說：『大悲千手眼（觀音菩薩）。』 耽源問道：『百年之後有人問什麼是極樂之事，該怎麼回答？』 禪師說：『能活著已經很可憐了，還要護身符做什麼？』 禪師因為化緣將盡，涅槃（佛教用語，指圓寂）的時間到了，於是向代宗（皇帝）告別。 代宗說：『禪師圓寂后，弟子們該如何紀念您？』 禪師說：『告訴各位施主，建造一座無縫塔。』 代宗說：『請禪師指示塔的樣式。』 禪師沉默良久說：『明白了嗎？』 代宗說：『不明白。』 禪師說：『貧道我去世后，有侍者應真，他會知道這件事。』 大曆十年十二月九日，禪師右脅臥著圓寂了。弟子們在黨子谷建造塔來供奉禪師的靈骨。皇帝追諡禪師為大證禪師。 代宗後來詔見應真入宮，問起之前禪師說的話。 應真沉默良久說：『聖上明白了嗎？』 代宗說：『不明白。』 應真於是說了一首偈（佛教詩歌）： 湘之南，潭之北，中有黃金充一國， 無影樹下合同船，琉璃殿上無知識。 應真之後

【English Translation】 English version: He said, 'I am the Emperor (Son of Heaven) of the Great Tang Dynasty. Why does the Master not even glance at me?' The Master said, 'Do you still see the void (emptiness/space)?' He said, 'I do.' The Master said, 'Does it blink and look at Your Majesty?' Yu Junrong asked, 'Master, you live on White Cliff Mountain. How do you cultivate the Way during the twelve periods of the day?' The Master called a young attendant, stroked his head, and said, 'When awake, just be awake. When clear, just be clear. Don't be deceived by others in the future.' The Master debated Buddhist doctrine with Zilin Gongfeng. After the Master ascended the seat, Gongfeng said, 'Please, Master, establish a thesis, and I will refute it.' The Master said, 'The thesis is already established.' Gongfeng said, 'What is the thesis?' The Master said, 'Indeed, you do not see it; it is not within your realm.' Then the Master descended from the seat. One day, the Master asked Zilin Gongfeng, 'What is the meaning of Buddha?' Gongfeng said, 'It means enlightenment.' The Master said, 'Has the Buddha ever been deluded?' Gongfeng said, 'Never deluded.' The Master said, 'Then what is the use of enlightenment?' Gongfeng was speechless. The Master then asked, 'What is reality (true form)?' The Master said, 'Bring forth the empty (void) thing.' Gongfeng said, 'The empty thing cannot be obtained.' The Master said, 'Even the empty thing cannot be obtained; what is the point of asking about reality?' A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'In the Manjusri Hall are ten thousand Bodhisattvas (beings on the path to enlightenment, symbolizing wisdom).' The monk said, 'This student does not understand.' The Master said, 'The Great Compassionate One with a thousand hands and eyes (Avalokiteśvara Bodhisattva).' Tanyuan asked, 'A hundred years from now, if someone asks about the ultimate matter (the highest truth), how should I answer?' The Master said, 'Being alive is already pitiful enough; what need is there for a talisman?' When the Master's alms-seeking was about to end and the time for Nirvana (passing away) had arrived, he bid farewell to Emperor Daizong. Daizong said, 'After the Master passes away, how should your disciples commemorate you?' The Master said, 'Tell the donors to build a seamless stupa (a Buddhist monument).' Daizong said, 'Please, Master, give us the design of the stupa.' The Master was silent for a long time and then said, 'Do you understand?' Daizong said, 'I do not understand.' The Master said, 'After I, this poor monk, pass away, there will be an attendant, Yingzhen, who will know about this matter.' On the ninth day of the twelfth month of the tenth year of the Dali era, the Master passed away lying on his right side. The disciples built a stupa in Dangzi Valley to enshrine the Master's remains. The Emperor posthumously bestowed upon the Master the title of Greatly Realized Zen Master. Later, Emperor Daizong summoned Yingzhen to the palace and asked about the Master's previous words. Yingzhen was silent for a long time and then said, 'Does Your Majesty understand?' Daizong said, 'I do not understand.' Yingzhen then recited a verse (Buddhist poem): South of the Xiang, North of the Tan, Within is gold filling a country, Under the shadowless tree, together in the same boat, In the crystal palace, there is no knowledge. Yingzhen afterwards

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住耽源山。

西京荷澤神會禪師者襄陽人也。姓高氏。年十四為沙彌謁六祖。祖曰。知識遠來大艱辛將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。遮沙彌爭合取次語。便以杖打。師于杖下思惟曰。大善知識歷劫難逢。今既得遇。豈惜身命。自此給侍。他日祖告眾曰。吾有一物無頭無尾無名無字無背無面。諸人還識否。師乃出曰。是諸佛之本原。神會之佛性。祖曰。向汝道無名無字。汝便喚本原佛性。師禮拜而退。師尋往西京受戒。唐景龍中卻歸曹溪。祖滅后二十年間。曹溪頓旨沉廢于荊吳。嵩岳漸門盛行於秦洛。乃入京。天寶四年方定兩宗(南能頓宗北秀漸教)乃著顯宗記盛行於世。一日鄉信至報二親亡。師入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集師便打槌曰。勞煩大眾。師于上元元年五月十三日中夜奄然而化。俗壽七十五。二年建塔于洛京龍門。敕于塔所置寶應寺。大曆五年賜號真宗般若傳法之堂。七年又賜般若大師之塔。

有僧舉臥輪禪師偈云。

臥輪有伎倆　　能斷百思想 　對境心不起　　菩提日日長

六祖大師聞之曰。此偈未明心地。若依而行之。是加繫縛因。示一偈曰。

慧能沒伎倆　　不斷百思想 　對境心數起　　菩提作么長

【現代漢語翻譯】 現代漢語譯本 住在耽源山。

西京荷澤神會禪師（Shenhui Chanshi，唐代禪宗大師）是襄陽人，姓高。十四歲時做沙彌去拜見六祖慧能（Huineng，禪宗六祖）。六祖說：『知識遠道而來，非常辛苦，帶來根本了嗎？如果帶來了根本，就應該認識它的主人。試著說說看。』神會禪師說：『以無住為根本，見性就是主人。』六祖說：『這個沙彌怎麼隨便說話！』便用杖打他。神會在杖下思惟說：『大善知識歷劫難逢，現在既然遇到了，怎麼能吝惜身命。』從此侍奉六祖。

他日，六祖告訴眾人說：『我有一物，無頭無尾，無名無字，無背無面。諸位還認識嗎？』神會禪師於是出來說：『這是諸佛的本源，神會的佛性。』六祖說：『我告訴你無名無字，你卻叫它本源佛性。』神會禪師禮拜而退。神會禪師不久前往西京受戒。唐景龍年間，又回到曹溪。六祖圓寂后二十年間，曹溪的頓悟宗旨在荊吳一帶衰落，嵩山的漸悟法門在秦洛一帶盛行。於是他進入京城。天寶四年，才確定了南能頓宗（南宗慧能的頓悟宗）和北秀漸教（北宗神秀的漸悟教）的地位，於是著《顯宗記》盛行於世。

一日，家鄉來人送信，報告父母去世。神會禪師進入佛堂，敲槌說：『父母都去世了，請大眾念摩訶般若。』眾人剛聚集，神會禪師便打槌說：『勞煩大眾。』神會禪師于上元元年五月十三日半夜安然圓寂，世俗年齡七十五歲。第二年，在洛京龍門建造佛塔。皇帝下令在塔的所在地設定寶應寺。大曆五年，賜號『真宗般若傳法之堂』。大曆七年，又賜『般若大師之塔』。

有僧人舉臥輪禪師（Wolun Chanshi，唐代禪師）的偈子說：

『臥輪有伎倆，能斷百思想，對境心不起，菩提日日長。』

六祖大師聽了說：『這首偈子沒有明白心地。如果按照這首偈子修行，是增加束縛的原因。』於是寫了一首偈子說：

『慧能沒伎倆，不斷百思想，對境心數起，菩提作么長。』

English version Resided at Mount Danyan.

Chan Master Shenhui (Shenhui Chanshi) of Heze in Western Capital (Xijing), was a native of Xiangyang, with the surname Gao. At the age of fourteen, he became a novice monk and visited the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Chan Buddhism). The Patriarch said, 'It is a great hardship for a knowledgeable one to come from afar. Did you bring the origin? If you have the origin, you should recognize its master. Try to explain it.' The Master said, 'Taking no-abiding as the origin, seeing the nature is the master.' The Patriarch said, 'How can this novice speak so carelessly!' and struck him with a staff. The Master contemplated under the staff, saying, 'It is rare to encounter a great wise teacher through countless kalpas. Now that I have met one, how can I begrudge my life?' From then on, he served the Patriarch.

One day, the Patriarch told the assembly, 'I have a thing that has no head, no tail, no name, no word, no back, and no face. Does anyone recognize it?' The Master then came out and said, 'This is the origin of all Buddhas, the Buddha-nature of Shenhui.' The Patriarch said, 'I told you it has no name and no word, yet you call it origin and Buddha-nature.' The Master bowed and withdrew. The Master soon went to the Western Capital to receive the precepts. During the Jinglong period of the Tang Dynasty, he returned to Caoxi. Twenty years after the Patriarch's passing, the sudden enlightenment teaching of Caoxi declined in the Jing and Wu regions, while the gradual enlightenment school of Mount Song flourished in the Qin and Luo regions. Therefore, he entered the capital. In the fourth year of Tianbao, the two schools (the Southern School of Huineng's sudden enlightenment and the Northern School of Shenxiu's gradual teaching) were established. He then wrote the 'Record of Manifesting the School' (Xianzong Ji), which became popular in the world.

One day, a messenger from his hometown arrived, reporting the death of his parents. The Master entered the hall and struck the gavel, saying, 'Both my parents have passed away. Please recite the Maha Prajna.' As soon as the assembly gathered, the Master struck the gavel and said, 'Thank you for your trouble.' The Master passed away peacefully in the middle of the night on the thirteenth day of the fifth month of the first year of Shangyuan, at the age of seventy-five. In the second year, a pagoda was built at Longmen in Luojing. The emperor ordered the establishment of Bao'ying Temple at the pagoda site. In the fifth year of Dali, he was given the title 'Hall of the True School Prajna Dharma Transmission'. In the seventh year, he was also given the 'Pagoda of Prajna Master'.

A monk cited the verse of Chan Master Wolun (Wolun Chanshi, a Chan master of the Tang Dynasty), saying:

'Wolun has skills, able to cut off hundreds of thoughts, the mind does not arise when facing objects, Bodhi grows day by day.'

The Sixth Patriarch heard this and said, 'This verse does not understand the mind-ground. If one practices according to this verse, it is adding the cause of bondage.' He then showed a verse, saying:

'Huineng has no skills, does not cut off hundreds of thoughts, the mind arises numerously when facing objects, how does Bodhi grow?'

【English Translation】 English version Resided at Mount Danyan.

Chan Master Shenhui (Shenhui Chanshi, a Chan master of the Tang Dynasty) of Heze in Western Capital (Xijing), was a native of Xiangyang, with the surname Gao. At the age of fourteen, he became a novice monk and visited the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Chan Buddhism). The Patriarch said, 'It is a great hardship for a knowledgeable one to come from afar. Did you bring the origin? If you have the origin, you should recognize its master. Try to explain it.' The Master said, 'Taking no-abiding as the origin, seeing the nature is the master.' The Patriarch said, 'How can this novice speak so carelessly!' and struck him with a staff. The Master contemplated under the staff, saying, 'It is rare to encounter a great wise teacher through countless kalpas. Now that I have met one, how can I begrudge my life?' From then on, he served the Patriarch.

One day, the Patriarch told the assembly, 'I have a thing that has no head, no tail, no name, no word, no back, and no face. Does anyone recognize it?' The Master then came out and said, 'This is the origin of all Buddhas, the Buddha-nature of Shenhui.' The Patriarch said, 'I told you it has no name and no word, yet you call it origin and Buddha-nature.' The Master bowed and withdrew. The Master soon went to the Western Capital to receive the precepts. During the Jinglong period of the Tang Dynasty, he returned to Caoxi. Twenty years after the Patriarch's passing, the sudden enlightenment teaching of Caoxi declined in the Jing and Wu regions, while the gradual enlightenment school of Mount Song flourished in the Qin and Luo regions. Therefore, he entered the capital. In the fourth year of Tianbao, the two schools (the Southern School of Huineng's sudden enlightenment and the Northern School of Shenxiu's gradual teaching) were established. He then wrote the 'Record of Manifesting the School' (Xianzong Ji), which became popular in the world.

One day, a messenger from his hometown arrived, reporting the death of his parents. The Master entered the hall and struck the gavel, saying, 'Both my parents have passed away. Please recite the Maha Prajna.' As soon as the assembly gathered, the Master struck the gavel and said, 'Thank you for your trouble.' The Master passed away peacefully in the middle of the night on the thirteenth day of the fifth month of the first year of Shangyuan, at the age of seventy-five. In the second year, a pagoda was built at Longmen in Luojing. The emperor ordered the establishment of Bao'ying Temple at the pagoda site. In the fifth year of Dali, he was given the title 'Hall of the True School Prajna Dharma Transmission'. In the seventh year, he was also given the 'Pagoda of Prajna Master'.

A monk cited the verse of Chan Master Wolun (Wolun Chanshi, a Chan master of the Tang Dynasty), saying:

'Wolun has skills, able to cut off hundreds of thoughts, the mind does not arise when facing objects, Bodhi grows day by day.'

The Sixth Patriarch heard this and said, 'This verse does not understand the mind-ground. If one practices according to this verse, it is adding the cause of bondage.' He then showed a verse, saying:

'Huineng has no skills, does not cut off hundreds of thoughts, the mind arises numerously when facing objects, how does Bodhi grow?'

---

(此二偈諸方多舉故附於卷末。臥輪者非名即住處也)。

景德傳燈錄卷第五 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第六

南嶽懷讓禪師法嗣第一世九人江西道一禪師(一人見錄姓馬時謂馬祖)南嶽常浩禪師智達禪師坦然禪師潮州神照禪師揚州大明寺嚴峻禪師新羅國本如禪師玄晟禪師東霧山法空禪師(已上八人無機緣語句不錄)第二世三十七人(馬祖法嗣)越州大珠慧海禪師洪州泐潭山法會禪師池州杉山智堅禪師洪州泐潭惟建禪師澧州茗溪道行禪師撫州石鞏慧藏禪師唐州紫玉山道通禪師江西北蘭讓禪師洛京佛光如滿禪師袁州南源道明禪師忻州酈村自滿禪師朗州中邑洪恩禪師洪州百丈山懷海禪師(禪門規式附已上十三人見錄)鎬英禪師崇泰禪師王姥山翛然禪師華州伏棲寺策禪師澧州鬆滋塔智聰禪師唐州云秀山神鑒禪師揚州棲靈寺智通禪師坑州智藏禪師京兆懷韜禪師處州法藏禪師河中府懷則禪師常州明干禪師鄂州洪潭禪師象原懷坦禪師潞府青蓮元禮禪師河中府保慶禪師甘泉志賢禪師大會山道晤禪師潞府法柔禪師京兆咸通寺覺平禪師義興勝辯禪師海陵慶雲禪師洪州開元寺玄虛禪師(已上二十三人無機緣語句不錄)

懷讓禪師第一世

江西道一禪師漢州什

【現代漢語翻譯】 （這兩首偈子各處引用很多，所以附在書卷末尾。臥輪不是名字，而是指居住的地方）。

景德傳燈錄卷第五 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第六

南嶽懷讓禪師法嗣第一世九人：江西道一禪師（一人被記錄，姓馬，當時被稱為馬祖），南嶽常浩禪師，智達禪師，坦然禪師，潮州神照禪師，揚州大明寺嚴峻禪師，新羅國本如禪師，玄晟禪師，東霧山法空禪師（以上八人沒有機緣語句，不予記錄）。第二世三十七人（馬祖法嗣）：越州大珠慧海禪師，洪州泐潭山法會禪師，池州杉山智堅禪師，洪州泐潭惟建禪師，澧州茗溪道行禪師，撫州石鞏慧藏禪師，唐州紫玉山道通禪師，江西北蘭讓禪師，洛京佛光如滿禪師，袁州南源道明禪師，忻州酈村自滿禪師，朗州中邑洪恩禪師，洪州百丈山懷海禪師（禪門規式附於后，以上十三人被記錄）。鎬英禪師，崇泰禪師，王姥山翛然禪師，華州伏棲寺策禪師，澧州鬆滋塔智聰禪師，唐州云秀山神鑒禪師，揚州棲靈寺智通禪師，坑州智藏禪師，京兆懷韜禪師，處州法藏禪師，河中府懷則禪師，常州明干禪師，鄂州洪潭禪師，像原懷坦禪師，潞府青蓮元禮禪師，河中府保慶禪師，甘泉志賢禪師，大會山道晤禪師，潞府法柔禪師，京兆咸通寺覺平禪師，義興勝辯禪師，海陵慶雲禪師，洪州開元寺玄虛禪師（以上二十三人沒有機緣語句，不予記錄）。

懷讓禪師第一世

江西道一禪師漢州什

【English Translation】 (These two verses are widely cited, so they are appended to the end of the volume. Wolun (臥輪) is not a name but refers to the place of residence).

Jingde Records of the Transmission of the Lamp, Volume 5 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 6

First Generation of Dharma Heirs of Zen Master Huairang (懷讓) of Nanyue (南嶽): Nine people: Zen Master Daoyi (道一) of Jiangxi (江西) (one person recorded, surname Ma (馬), at the time called Mazu (馬祖)), Zen Master Changhao (常浩) of Nanyue (南嶽), Zen Master Zhida (智達), Zen Master Tanran (坦然), Zen Master Shenzhao (神照) of Chaozhou (潮州), Zen Master Yanjun (嚴峻) of Daming Temple (大明寺) in Yangzhou (揚州), Zen Master Bonnyo (本如) of Silla (新羅), Zen Master Xuansheng (玄晟), Zen Master Fakong (法空) of Dongwu Mountain (東霧山) (the above eight people have no recorded circumstances or sayings). Second Generation: Thirty-seven people (Dharma heirs of Mazu (馬祖)): Zen Master Dazhu Huihai (大珠慧海) of Yuezhou (越州), Zen Master Fahui (法會) of Letan Mountain (泐潭山) in Hongzhou (洪州), Zen Master Zhijian (智堅) of Shanshan Mountain (杉山) in Chizhou (池州), Zen Master Weijian (惟建) of Letan (泐潭) in Hongzhou (洪州), Zen Master Daohang (道行) of Mingxi (茗溪) in Lizhou (澧州), Zen Master Huizang (慧藏) of Shigong (石鞏) in Fuzhou (撫州), Zen Master Daotong (道通) of Ziyu Mountain (紫玉山) in Tangzhou (唐州), Zen Master Rang (讓) of Beilan (北蘭) in Jiangxi (江西), Zen Master Ruman (如滿) of Foguang (佛光) in Luoyang (洛京), Zen Master Daoming (道明) of Nanyuan (南源) in Yuanzhou (袁州), Zen Master Ziman (自滿) of Licun (酈村) in Xinzhou (忻州), Zen Master Hongen (洪恩) of Zhongyi (中邑) in Langzhou (朗州), Zen Master Huaihai (懷海) of Baizhang Mountain (百丈山) in Hongzhou (洪州) (Zen monastic rules attached, the above thirteen people are recorded). Zen Master Hao Ying (鎬英), Zen Master Chongtai (崇泰), Zen Master Xiaoran (翛然) of Wanglao Mountain (王姥山), Zen Master Ce (策) of Fuxi Temple (伏棲寺) in Huazhou (華州), Zen Master Zhicong (智聰) of Songzi Pagoda (鬆滋塔) in Lizhou (澧州), Zen Master Shenjian (神鑒) of Yunxiu Mountain (雲秀山) in Tangzhou (唐州), Zen Master Zhitong (智通) of Qiling Temple (棲靈寺) in Yangzhou (揚州), Zen Master Zhizang (智藏) of Kengzhou (坑州), Zen Master Huaitao (懷韜) of Jingzhao (京兆), Zen Master Fazang (法藏) of Chuzhou (處州), Zen Master Huaize (懷則) of Hezhong Prefecture (河中府), Zen Master Minggan (明干) of Changzhou (常州), Zen Master Hongtan (洪潭) of Ezhou (鄂州), Zen Master Huaitan (懷坦) of Xiangyuan (象原), Zen Master Yuanli (元禮) of Qinglian (青蓮) in Lu Prefecture (潞府), Zen Master Baoqing (保慶) of Hezhong Prefecture (河中府), Zen Master Zhixian (志賢) of Ganquan (甘泉), Zen Master Daowu (道晤) of Dahui Mountain (大會山), Zen Master Farou (法柔) of Lu Prefecture (潞府), Zen Master Jueping (覺平) of Xiantong Temple (咸通寺) in Jingzhao (京兆), Zen Master Shengbian (勝辯) of Yixing (義興), Zen Master Qingyun (慶雲) of Hailing (海陵), Zen Master Xuanxu (玄虛) of Kaiyuan Temple (開元寺) in Hongzhou (洪州) (the above twenty-three people have no recorded circumstances or sayings).

First Generation of Zen Master Huairang (懷讓)

Zen Master Daoyi (道一) of Jiangxi (江西), Hanzhou (漢州) Shi

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邡人也。姓馬氏。容貌奇異牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具于渝州圓律師。唐開元中習禪定於衡岳傳法院。遇讓和尚。同參九人唯師密受心印(讓之一猶思之遷也。同源而異派。故禪法之盛始於二師。劉軻云。江西主大寂。湖南主石頭。往來憧憧不見二大士為無知矣。西天般若多羅記達磨云。震旦雖闊無別路。要假侄孫腳下行。金雞解銜一顆米。供養十方羅漢僧。又六祖能和尚謂讓曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西法嗣佈於天下。時號馬祖焉)始自建陽佛跡嶺遷至臨川。次至南康龔公山。大曆中隸名于開元精舍。時連帥路嗣恭。聆風景慕親受宗旨。由是四方學者雲集坐下。一日謂眾曰。汝等諸人各信自心是佛。此心即是佛心。達磨大師從南天竺國來。躬至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不捨惡。凈穢兩邊俱不依怙。達罪性空唸唸不可得。無自性故。故三界唯心。森羅萬象一法之所印。凡所見色皆是見心。心不自心因色故有。汝但隨時言說。即事即理都無所礙。菩提道果亦復如是。於心所生

【現代漢語翻譯】 現代漢語譯本 邡人也，姓馬氏，容貌奇異，有牛一樣的步伐和老虎一樣的眼神，能引舌頭超過鼻子，腳下有二輪紋。幼年時跟隨資州唐和尚出家，在渝州圓律師處受具足戒。唐開元年間，在衡岳傳法院修習禪定，遇到讓和尚。一同參學的九人中，只有他秘密地接受了心印（讓和尚就像慧思和慧遷一樣，同出一源而分化為不同流派，所以禪法的興盛始於這兩位大師。劉軻說：『江西以大寂禪師為主，湖南以石頭禪師為主。來往奔波卻不認識這兩位大士，真是無知啊。』西天般若多羅曾記載達摩說：『震旦雖然廣闊，卻沒有別的路可走，要藉助你侄孫的腳下行走。金雞會銜著一顆米，供養十方羅漢僧。』六祖慧能也曾對懷讓說：『以後佛法將從你這裡興盛，你的弟子將遍佈天下。』後來江西的法嗣傳遍天下，當時號稱馬祖）。最初從建陽佛跡嶺遷到臨川，後來到南康龔公山。大曆年間，隸屬於開元精舍。當時連帥路嗣恭，仰慕他的風采，親自接受他的宗旨。因此，四方學者雲集在他的座下。有一天，他對眾人說：『你們這些人各自相信自己的心就是佛，這心就是佛心。達摩大師從南天竺國來到中華，親自傳授上乘一心之法，讓你們開悟。』又引用《楞伽經》的經文，來印證眾生的心地，恐怕你們顛倒，不相信自己本具的佛心。這種心法，每個人都各自具有。所以《楞伽經》說：『佛以心為宗旨，無門為法門。』又說：『求法的人應該無所求，心外沒有別的佛，佛外沒有別的心。不取善，不捨惡，清凈和污穢兩邊都不依附。明白罪性本空，唸唸不可得，因為沒有自性。』所以說，三界唯心，森羅萬象都是一心所印現的。凡是所見之色，都是見心。心不能自己見自己，因為有色才顯現。你們只要隨時言說，即事即理，都沒有任何障礙。菩提道果也是這樣，從心中產生。

【English Translation】 English version He was from Fang, with the surname Ma. His appearance was extraordinary, with the gait of an ox and the gaze of a tiger. He could extend his tongue past his nose, and there were two wheel-like patterns on the soles of his feet. In his youth, he followed the monk Tang of Zizhou to become a monk, and received the full precepts from Vinaya Master Yuan in Yuzhou. During the Kaiyuan era of the Tang Dynasty, he practiced Chan meditation at the Chuanfa Monastery on Mount Heng, where he encountered the monk Rang. Among the nine who studied together, he alone secretly received the mind-seal (Rang was like Hui Si and Hui Qian, originating from the same source but diverging into different schools. Therefore, the flourishing of Chan began with these two masters. Liu Ke said: 'Jiangxi is led by Great Master Daji, and Hunan is led by Stone Master. To travel back and forth without recognizing these two great masters is ignorance.' Prajnatara of West India recorded about Bodhidharma: 'Although China is vast, there is no other path. It is necessary to walk on the feet of your grand-nephew. The golden rooster will hold a grain of rice in its beak, offering it to the Arhats of the ten directions.' The Sixth Patriarch Huineng also said to Rang: 'In the future, the Buddha-dharma will flourish from your side, and your disciples will spread throughout the world.' Later, the Dharma lineage of Jiangxi spread throughout the world, and he was then known as Mazu). Initially, he moved from the Buddha's Foot Ridge in Jianyang to Linchuan, and then to Mount Gong in Nankang. During the Dali era, he was registered at the Kaiyuan Vihara. At that time, the military commissioner Lu Sigong admired his reputation and personally received his teachings. As a result, scholars from all directions gathered under his seat. One day, he said to the assembly: 'Each of you must believe that your own mind is the Buddha; this mind is the Buddha-mind. Great Master Bodhidharma came from South India to China, personally transmitting the supreme One-Mind Dharma, enabling you to awaken.' He also quoted the verses from the Lankavatara Sutra to seal the minds of sentient beings, fearing that you might be deluded and not believe in the Buddha-mind that you inherently possess. This Dharma of the mind is possessed by each and every one of you. Therefore, the Lankavatara Sutra says: 'The Buddha takes the mind as the essence, and no-gate as the Dharma-gate.' It also says: 'Those who seek the Dharma should seek nothing. Outside the mind, there is no other Buddha; outside the Buddha, there is no other mind. Do not grasp good, do not abandon evil; do not rely on either purity or defilement. Understand that the nature of sin is empty, and that each thought is unattainable because it has no self-nature.' Therefore, the three realms are only mind, and all phenomena are sealed by the One Dharma. All that is seen as form is seeing the mind. The mind does not see itself; it exists because of form. You only need to speak at any time, and there is no obstruction between the event and the principle. The Bodhi fruit is also like this, arising from the mind.'

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即名為色。知色空故生即不生。若了此心。乃可隨時著衣吃飯。長養聖胎任運過時。更有何事汝受吾教。聽吾偈曰。

心地隨時說　　菩提亦只寧 　事理俱無礙　　當生即不生

僧問。和尚為什麼說即心即佛。師云。為止小兒啼。僧云。啼止時如何。師云。非心非佛。僧云。除此二種人來如何指示。師云。向伊道不是物。僧云。忽遇其中人來時如何。師云。且教伊體會大道。僧問。如何是西來意。師云。即今是什麼意。龐居士問。如水無筋骨能勝萬斛舟。此理如何。師云。遮里無水亦無舟。說什麼筋骨。一日師上堂。良久百丈收卻面前席。師便下堂。百丈問。如何是佛法旨趣。師云。正是汝放身命處。師問百丈。汝以何法示人。百丈豎起拂子。師云。只遮個為當別有。百丈拋下拂子。僧問。如何得合道。師云。我早不合道。僧問。如何是西來意。師便打乃云。我若不打汝諸方笑我也。有小師行腳回。于師前畫個圓相。就上禮拜了立。師云。汝莫欲作佛否。云某甲不解捏目。師云。吾不如汝。小師不對。鄧隱峰辭師。師云。什麼處去。對云。石頭去。師云。石頭路滑。對云。竿木隨身逢場作戲。便去。才到石頭。即繞禪床一匝振錫一聲。問是何宗旨。石頭云。蒼天蒼天。隱峰無語。卻回舉似於師。師云。汝

【現代漢語翻譯】 現代漢語譯本 名為色（色：物質現象）。知道色是空性的，生起即是不生起。如果瞭解了這個心，就可以隨時穿衣吃飯，滋養聖胎，順其自然地度過時光。還有什麼事呢？你接受我的教誨，聽我的偈子說：

『心地隨時說，菩提亦只寧，事理俱無礙，當生即不生。』

有僧人問：『和尚為什麼說即心即佛？』 師父說：『爲了止住小兒啼哭。』 僧人問：『啼哭停止時如何？』 師父說：『非心非佛。』 僧人問：『除了這兩種人，來人如何指示？』 師父說：『向他說不是物。』 僧人問：『忽然遇到其中之人來時如何？』 師父說：『且教他體會大道。』 僧人問：『如何是西來意？』 師父說：『即今是什麼意？』 龐居士問：『如水無筋骨能勝萬斛舟，此理如何？』 師父說：『這裡無水亦無舟，說什麼筋骨？』 一日，師父上堂，良久，百丈（百丈：禪師名號）收起面前的蓆子，師父便下堂。百丈問：『如何是佛法旨趣？』 師父說：『正是你放身命處。』 師父問百丈：『你以何法示人？』 百丈豎起拂子。 師父說：『只是這個，還是別有？』 百丈拋下拂子。 僧人問：『如何得合道？』 師父說：『我早就不合道。』 僧人問：『如何是西來意？』 師父便打，乃說：『我若不打你，諸方會笑我的。』 有小師行腳回來，在師父面前畫個圓相，就在上面禮拜後站立。 師父說：『你莫非想要作佛嗎？』 回答說：『某甲不解捏目。』 師父說：『吾不如汝。』 小師沒有回答。 鄧隱峰（鄧隱峰：人名）辭別師父，師父問：『什麼地方去？』 回答說：『石頭（石頭：指石頭希遷禪師）去。』 師父說：『石頭路滑。』 回答說：『竿木隨身，逢場作戲。』 便去了。才到石頭處，就繞禪床一匝，振錫一聲，問是什麼宗旨。 石頭說：『蒼天蒼天。』 隱峰無語，卻回來告訴師父。 師父說：『你』

【English Translation】 English version It is named Rupa (Rupa: material phenomena). Knowing that Rupa is emptiness, arising is non-arising. If you understand this mind, you can put on clothes and eat at any time, nourish the sacred embryo, and spend time naturally. What else is there? You receive my teachings, listen to my verse:

'The mind ground is spoken of at any time, Bodhi is also just peaceful, matters and principles are unobstructed, when arising is non-arising.'

A monk asked, 'Why does the Abbot say that the mind is the Buddha?' The Master said, 'To stop the crying of a child.' The monk asked, 'What about when the crying stops?' The Master said, 'Neither mind nor Buddha.' The monk asked, 'Besides these two kinds of people, how do you instruct those who come?' The Master said, 'Tell him it is not a thing.' The monk asked, 'What if someone among them suddenly comes?' The Master said, 'Then teach him to understand the Great Way.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'What is the meaning right now?' Layman Pang asked, 'Like water without tendons and bones, it can overcome a boat of ten thousand bushels, what is the principle?' The Master said, 'There is no water or boat here, what are you talking about tendons and bones?' One day, the Master ascended the hall, and after a long time, Baizhang (Baizhang: name of a Zen master) put away the mat in front of him, and the Master descended the hall. Baizhang asked, 'What is the essence of the Buddha-dharma?' The Master said, 'It is precisely where you let go of your life.' The Master asked Baizhang, 'What Dharma do you use to show people?' Baizhang raised his whisk. The Master said, 'Is it just this, or is there something else?' Baizhang threw down the whisk. A monk asked, 'How can one be in accordance with the Tao?' The Master said, 'I have long been not in accordance with the Tao.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master then struck, and said, 'If I don't hit you, everyone will laugh at me.' A young monk returned from walking, drew a circle in front of the Master, and bowed on it before standing. The Master said, 'Do you want to become a Buddha?' He replied, 'I don't know how to pinch my eyes.' The Master said, 'I am not as good as you.' The young monk did not answer. Deng Yin-feng (Deng Yin-feng: a person's name) bid farewell to the Master, and the Master asked, 'Where are you going?' He replied, 'To Stone (Stone: refers to Zen Master Shitou Xiqian).' The Master said, 'The Stone path is slippery.' He replied, 'A pole is with me, acting according to the circumstances.' Then he left. As soon as he arrived at Stone's place, he circled the Zen bed once, shook his staff, and asked what the purpose was. Stone said, 'Heaven, heaven.' Yin-feng was speechless, but returned to tell the Master. The Master said, 'You'

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更去。見他道蒼天。汝便噓噓。隱峰又去石頭。一依前問。是何宗旨。石頭乃噓噓。隱峰又無語。歸來。師云。向汝道。石頭路滑。有僧于師前作四畫。上一長下三短。問云。不得道一長三短。離此四字外請和尚答。師乃畫地一畫云。不得道長短。答汝了也(忠國師聞別云。何不問老僧)有一講僧來問云。未審禪宗傳持何法。師卻問云。坐主傳持何法。彼云。忝講得經論二十餘本。師云。莫是師子兒否。云不敢。師作噓噓聲。彼云。此是法。師云。是什麼法。雲師子出窟法。師乃默然。彼云。此亦是法。師云是什麼法。雲師子在窟法。師云。不出不入是什麼法。無對(百丈代云。見么)遂辭出門。師召云坐主。彼即回首。師云。是什麼。亦無對。師云。遮鈍根阿師。洪州廉使問云。弟子吃酒肉即是。不吃即是。師云。若吃是中丞祿。不吃是中丞福。師入室弟子一百三十九人。各為一方宗主轉化無窮。師于貞元四年正月中。登建昌石門山于林中經行。見洞壑平坦處。謂侍者曰。吾之朽質當于來月歸茲地矣。言訖而回。至二月四日果有微疾。沐浴訖跏趺入滅。元和中追諡大寂禪師。塔曰大莊嚴。今海昏縣影堂存焉(高僧傳云。大覺禪師按權德輿作塔銘言。馬祖終於開元寺。荼毗于石門而建塔也。至會昌沙汰后大中四年七月

【現代漢語翻譯】 現代漢語譯本： 隱峰禪師去了。見到石頭希遷（石頭，禪宗大師）說：『請您開示。』石頭希遷就『噓噓』兩聲。隱峰禪師又去見石頭希遷，仍然像之前一樣問：『什麼是禪宗的宗旨？』石頭希遷還是『噓噓』兩聲。隱峰禪師又無話可說，就回來了。馬祖道一（馬祖，禪宗大師）說：『早就跟你說了，石頭希遷的路很滑。』 有個僧人在馬祖道一面前畫了四筆，上面一筆長，下面三筆短，問道：『不許說是「一長三短」，請和尚您在這四個字之外回答。』馬祖道一就在地上畫了一筆，說：『不許說是長短，我已經回答你了。』（忠國師聽說后說：『為什麼不來問老僧我呢？』） 有個講經的僧人來問道：『不知道禪宗傳持的是什麼法？』馬祖道一反問道：『您傳持的是什麼法？』那僧人說：『我講習經論二十多本。』馬祖道一說：『莫非是師子兒（比喻精通佛法的人）嗎？』僧人說：『不敢當。』馬祖道一就發出『噓噓』的聲音。僧人說：『這也是法。』馬祖道一問：『這是什麼法？』僧人說：『師子出窟法（比喻說法度人）。』馬祖道一沉默不語。僧人說：『這也是法。』馬祖道一問：『這是什麼法？』僧人說：『師子在窟法（比喻默默修行）。』馬祖道一問：『不出不入是什麼法？』僧人無言以對。（百丈懷海（百丈，禪宗大師）代答說：『見到了嗎？』） 於是僧人告辭出門。馬祖道一叫道：『坐主（對講經僧人的尊稱）。』僧人立刻回頭。馬祖道一問：『是什麼？』僧人還是無言以對。馬祖道一說：『你這遲鈍的阿師（對僧人的稱呼）！』 洪州廉使問道：『弟子吃酒肉可以嗎？不吃可以嗎？』馬祖道一說：『如果吃，那是中丞（廉使的別稱）的俸祿；如果不吃，那是中丞的福氣。』 馬祖道一的入室弟子有一百三十九人，各自成為一方宗主，教化轉化眾生，無窮無盡。馬祖道一在貞元四年正月里，登上建昌石門山，在林中經行，看到一處洞穴平坦開闊，對侍者說：『我這朽壞的身體，應當在下個月歸於此地了。』說完就回去了。到了二月初四，果然稍微有些疾病，沐浴完畢后跏趺而坐，入滅了。元和年間，追諡為大寂禪師，塔叫做大莊嚴。現在海昏縣還存有影堂。（《高僧傳》記載：大覺禪師。按照權德輿所作的塔銘所說，馬祖道一圓寂于開元寺，在石門火化並建塔。到了會昌沙汰（唐武宗滅佛事件）之後，大中四年七月……）

【English Translation】 English version: Yin Feng (隱峰) went to see Shi Tou Xi Qian (石頭希遷, a Chan master), saying, 'Please give me instructions.' Shi Tou Xi Qian then made 'hush hush' sounds. Yin Feng went to see Shi Tou Xi Qian again, asking the same question as before: 'What is the essence of Chan?' Shi Tou Xi Qian still made 'hush hush' sounds. Yin Feng was again speechless and returned. Ma Zu Dao Yi (馬祖道一, a Chan master) said, 'I told you, Shi Tou Xi Qian's road is slippery.' A monk drew four strokes in front of Ma Zu Dao Yi, one long stroke above and three short strokes below, and asked, 'Without saying "one long and three short," please answer me outside of these four words, venerable monk.' Ma Zu Dao Yi then drew one stroke on the ground, saying, 'Without saying long or short, I have answered you.' (After hearing this, National Teacher Zhong said, 'Why didn't you ask this old monk?') A sutra-lecturing monk came and asked, 'I don't know what Dharma the Chan school transmits and upholds?' Ma Zu Dao Yi asked in return, 'What Dharma do you transmit and uphold, lecturer?' The monk said, 'I have lectured on more than twenty sutras and treatises.' Ma Zu Dao Yi said, 'Could you be a lion cub (比喻精通佛法的人)?' The monk said, 'I dare not.' Ma Zu Dao Yi then made 'hush hush' sounds. The monk said, 'This is also Dharma.' Ma Zu Dao Yi asked, 'What Dharma is this?' The monk said, 'The Dharma of the lion emerging from its cave (比喻說法度人).' Ma Zu Dao Yi remained silent. The monk said, 'This is also Dharma.' Ma Zu Dao Yi asked, 'What Dharma is this?' The monk said, 'The Dharma of the lion in its cave (比喻默默修行).' Ma Zu Dao Yi asked, 'What is the Dharma of neither emerging nor entering?' The monk had no answer. (Bai Zhang Huai Hai (百丈懷海, a Chan master) answered on his behalf, 'Do you see it?') Then the monk bid farewell and went out the door. Ma Zu Dao Yi called out, 'Lecturer (a respectful term for a sutra-lecturing monk)!' The monk immediately turned his head. Ma Zu Dao Yi asked, 'What is it?' The monk still had no answer. Ma Zu Dao Yi said, 'You dull-rooted acharya (對僧人的稱呼)!' The Hong Zhou Commissioner asked, 'Is it okay for disciples to eat meat and drink wine? Is it okay not to eat?' Ma Zu Dao Yi said, 'If you eat, it is the Commissioner's (廉使的別稱) salary; if you don't eat, it is the Commissioner's blessing.' Ma Zu Dao Yi had one hundred and thirty-nine disciples who entered his room, each becoming a master in their own region, transforming and teaching sentient beings endlessly. In the first month of the fourth year of the Zhen Yuan era, Ma Zu Dao Yi ascended Stone Gate Mountain in Jian Chang, walking in the forest, and seeing a flat and open cave, he said to his attendant, 'My decaying body should return to this place next month.' After saying this, he returned. On the fourth day of the second month, he indeed had a slight illness, bathed, sat in the lotus position, and entered Nirvana. During the Yuan He era, he was posthumously honored as Chan Master Da Ji, and his stupa was called Da Zhuang Yan. Now, the portrait hall still exists in Hai Hun County. (The Biographies of Eminent Monks records: Chan Master Da Jue. According to the inscription on the stupa written by Quan De Yu, Ma Zu Dao Yi passed away at Kai Yuan Temple, was cremated at Stone Gate, and a stupa was built. After the Huichang Persecution (唐武宗滅佛事件), in the seventh month of the fourth year of the Da Zhong era...)

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。宣宗敕江西觀察使裴休重建塔並寺。賜額寶峰)。

懷讓禪師第二世馬祖法嗣

越州大珠慧海禪師者建州人也。姓朱氏。依越州大云寺道智和尚受業。初至江西參馬祖。祖問曰。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧拋家散走作什麼我遮里一物也無。求什麼佛法。師遂禮拜問曰。阿那個是慧海自家寶藏。祖曰。即今問我者。是汝寶藏。一切具足更無欠少。使用自在。何假向外求覓。師于言下自識本心不由知覺。踴躍禮謝。師事六載。后以受業師年老遽歸奉養。乃晦跡藏用外示癡訥。自撰頓悟入道要門論一卷。被法門師侄玄晏竊出江外呈馬祖。祖覽訖告眾云。越州有大珠。圓明光透自在無遮障。處也眾中有知師姓朱者。迭相推識。結契來越上尋訪依附(時號大珠和尚者。因馬祖示出也)師謂曰。禪客我不會禪。並無一法可示於人。故不勞汝久立。且自歇去。時學侶漸多日夜叩激。事不得已隨問隨答。其辯無礙(廣語出別卷)時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影任意撮摩。問如何是佛。師曰。清潭對面非佛而誰。眾皆茫然(法眼云。是即沒交涉)良久其僧又問。師說何法度人。師曰貧道未曾有一法度人。曰禪師家渾如此。師卻問曰。大

【現代漢語翻譯】 宣宗皇帝下令江西觀察使裴休重建寶峰塔和寺廟，並賜予寺廟匾額「寶峰」。（寶峰：寺廟名）

懷讓禪師的第二代弟子，馬祖道一的法嗣：

越州大珠慧海禪師是建州人，姓朱。他依止越州大云寺的道智和尚受業。最初到江西參拜馬祖道一。馬祖問：『你從哪裡來？』慧海答：『從越州大云寺來。』馬祖問：『你來這裡打算做什麼？』慧海答：『來求佛法。』馬祖說：『你自家寶藏不顧，拋家舍業到處亂跑做什麼？我這裡一物也沒有，求什麼佛法？』慧海於是禮拜問道：『哪個是慧海的自家寶藏？』馬祖說：『現在問我的這個，就是你的寶藏。一切具足，更無欠缺，使用自在，何必向外求覓？』慧海在言下自識本心，不由自主地感到覺悟，踴躍禮謝。他侍奉馬祖六年。後來因為受業師父年老，急忙趕回奉養，於是隱姓埋名，外表顯得癡呆遲鈍。他自己撰寫了《頓悟入道要門論》一卷，被法門的師侄玄晏偷偷帶到江外呈給馬祖。馬祖看完后告訴大家說：『越州有大珠，圓明光透，自在無遮障。』當時眾人中有知道慧海姓朱的，互相推舉認識，結伴到越州尋訪依附。（當時號稱大珠和尚，是因為馬祖的開示）慧海對他們說：『禪客，我不會禪，並沒有一法可以開示於人，所以不必久立，請自便吧。』當時學侶漸漸增多，日夜叩問，慧海不得已，只能隨問隨答，辯才無礙。（更多語錄出自其他卷）當時有幾位法師來拜訪說：『想請問一個問題，禪師您會回答嗎？』慧海說：『深潭月影，任意撈取。』問：『如何是佛？』慧海說：『清潭對面，不是佛又是誰？』眾人都茫然不解。（法眼禪師評論說：『這完全沒有關係。』）過了很久，那位僧人又問：『禪師您說什麼法來度人？』慧海說：『貧道未曾有一法度人。』僧人說：『禪師家都這樣嗎？』慧海反問道：『大

【English Translation】 Emperor Xuanzong ordered Pei Xiu (江西觀察使), the Jiangxi Provincial Observer, to rebuild the Bao Feng Pagoda and Temple, and bestowed upon the temple the name 'Bao Feng'. (寶峰: Bao Feng, name of the temple)

The second-generation disciple of Zen Master Huai Rang, the Dharma successor of Mazu Daoyi:

Zen Master Dazhu Huihai of Yuezhou was a native of Jianzhou, with the surname Zhu. He received instruction from Reverend Daozhi of Dayun Temple in Yuezhou. He initially went to Jiangxi to visit Mazu. Mazu asked: 'Where do you come from?' Huihai replied: 'From Dayun Temple in Yuezhou.' Mazu asked: 'What do you intend to do here?' Huihai replied: 'To seek the Buddha Dharma.' Mazu said: 'Ignoring your own treasure, abandoning your home and running around, what are you doing? I have nothing here, what Buddha Dharma are you seeking?' Thereupon, Huihai bowed and asked: 'What is Huihai's own treasure?' Mazu said: 'The one who is asking me now is your treasure. Everything is complete, nothing is lacking, use it freely, why seek it externally?' Huihai, upon hearing these words, recognized his own mind and spontaneously felt enlightened, and bowed in gratitude. He served Mazu for six years. Later, because his instructing teacher was old, he hurriedly returned to care for him, and thus concealed his abilities, outwardly appearing dull and foolish. He himself wrote a volume of 'Sudden Enlightenment Entering the Path Essential Gate Treatise', which was secretly taken by his Dharma nephew Xuan Yan to Jiangwai and presented to Mazu. After Mazu read it, he told everyone: 'In Yuezhou, there is a Great Pearl, whose round and bright light penetrates freely without obstruction.' At that time, some among the crowd who knew Huihai's surname was Zhu recommended each other and went to Yuezhou to seek him out and rely on him. (He was then called Great Pearl Reverend because of Mazu's instruction.) Huihai said to them: 'Zen practitioners, I do not know Zen, and I have no Dharma to show to others, so there is no need to stand here for long, please leave.' At that time, the number of students gradually increased, and they questioned him day and night. Huihai had no choice but to answer as questions arose, with unimpeded eloquence. (More sayings are found in other volumes.) At that time, several Dharma masters came to visit and said: 'We would like to ask a question, will the Zen master answer?' Huihai said: 'The moon's reflection in a deep pool, take it as you please.' They asked: 'What is Buddha?' Huihai said: 'Facing the clear pool, who is it if not Buddha?' Everyone was bewildered. (Zen Master Fayan commented: 'This is completely irrelevant.') After a long time, that monk asked again: 'What Dharma do you speak to liberate people?' Huihai said: 'This poor monk has never had a Dharma to liberate people.' The monk said: 'Is this how it is with Zen masters?' Huihai asked in return: 'Great'

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德說何法度人。曰講金剛般若經。師曰。講幾坐來。曰二十餘坐。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那個是如來。曰某甲到此卻迷去。師曰。從來未悟說什麼卻迷。僧曰。請禪師為說。師曰。大德講經二十餘坐。卻未識如來。其僧再禮拜。愿垂開示。師曰。如來者。是諸法如義。何得忘卻。曰是。是諸法如義。師曰。大德是亦未是。曰經文分明那得未是。師曰。大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久卻問。如何得大涅槃。師曰。不造生死業對。曰如何是生死業。師曰。求大涅槃是生死業。舍垢取凈是生死業。有得有證是生死業。不脫對治門是生死業。曰云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰。如禪師和尚者。實謂希有禮謝而去。有行者問。即心即佛那個是佛。師云。汝疑那個不是佛指出看。無對。師云。達即遍境是。不悟永乖疏。有律師法明。謂師曰。禪師家多落空。師曰。卻是坐主家

【現代漢語翻譯】 現代漢語譯本 德（指某位僧人）說用什麼方法來度化世人？（六祖慧能）說：『講《金剛般若經》（Vajra Prajna Sutra）。』（德）問：『講了多少座了？』（六祖慧能）說：『二十多座了。』（德）問：『這部經是誰說的？』僧人提高聲音說：『禪師您在戲弄我嗎？難道不知道是佛說的嗎？』（六祖慧能）說：『如果說如來（Tathagata）有所說法，那就是誹謗佛，這個人不理解我所說的含義。如果說這部經不是佛說的，那就是誹謗經。請大德（指德）說說看。』（德）無言以對。（六祖慧能）過了一會兒又問：『經中說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』大德您說說看，哪個是如來？』（德）說：『我到這裡反而迷惑了。』（六祖慧能）說：『從來沒有領悟，說什麼反而迷惑了？』僧人說：『請禪師為我解說。』（六祖慧能）說：『大德講經二十多座，卻還不認識如來。』那位僧人再次禮拜，希望（六祖慧能）能夠開示。（六祖慧能）說：『如來，就是諸法如義（the suchness of all dharmas）。怎麼能忘記呢？』（德）說：『是，是諸法如義。』（六祖慧能）說：『大德說的是，但也不完全是。』（德）說：『經文說得清清楚楚，怎麼能說不完全是呢？』（六祖慧能）問：『大德如嗎？』（德）答：『如。』（六祖慧能）問：『木頭石頭如嗎？』（德）答：『如。』（六祖慧能）問：『大德和木頭石頭一樣如嗎？』（德）答：『沒有差別。』（六祖慧能）問：『大德和木頭石頭有什麼區別？』僧人無言以對。過了很久才問：『如何才能得到大涅槃（Mahaparinirvana）？』（六祖慧能）說：『不造生死業。』（德）問：『什麼是生死業？』（六祖慧能）說：『求大涅槃是生死業，捨棄污垢而取清凈是生死業，有所得有所證是生死業，不脫離對治法門是生死業。』（德）問：『怎樣才能解脫？』（六祖慧能）說：『本來就沒有束縛，不用求解脫。直心而行就是無等等（unequalled）。』僧人說：『像禪師和尚您這樣的人，真是太稀有了！』（說完）禮謝而去。有個行者問：『即心即佛（the mind itself is Buddha），哪個是佛？』（六祖慧能）說：『你懷疑哪個不是佛，指出來看看。』（行者）無言以對。（六祖慧能）說：『通達了，就處處都是；不領悟，就永遠疏遠。』有個律師法明（Fa Ming），對（六祖慧能）說：『禪師家大多落入空無。』（六祖慧能）說：『倒是坐主家（指法明）落入空無。』

【English Translation】 English version De (a monk) asked, 'What method do you use to liberate people?' (Huineng, the Sixth Patriarch) said, 'I lecture on the Vajra Prajna Sutra (Diamond Sutra).' De asked, 'How many lectures have you given?' Huineng said, 'More than twenty.' De asked, 'Who spoke this Sutra?' The monk raised his voice and said, 'Are you making fun of me, Zen Master? Don't you know it was spoken by the Buddha?' Huineng said, 'If you say that the Tathagata (Tathagata) has spoken any Dharma, that is slandering the Buddha, because that person does not understand the meaning of what I say. If you say that this Sutra was not spoken by the Buddha, that is slandering the Sutra. Please, Great Virtue (referring to De), tell me what you think.' De was speechless. After a while, Huineng asked again, 'The Sutra says, 'If one sees me through form, or seeks me through sound, that person is walking a false path and cannot see the Tathagata.' Great Virtue, tell me, which one is the Tathagata?' De said, 'Coming here, I am confused.' Huineng said, 'You have never awakened, so what do you mean by being confused?' The monk said, 'Please, Zen Master, explain it for me.' Huineng said, 'Great Virtue, you have lectured on the Sutra more than twenty times, yet you still do not recognize the Tathagata.' The monk bowed again, hoping that Huineng would enlighten him. Huineng said, 'The Tathagata is the suchness of all dharmas (the true nature of all things). How can you forget that?' De said, 'Yes, it is the suchness of all dharmas.' Huineng said, 'Great Virtue, what you say is right, but not entirely right.' De said, 'The Sutra is very clear, how can it not be entirely right?' Huineng asked, 'Are you such?' De answered, 'I am.' Huineng asked, 'Are wood and stone such?' De answered, 'They are.' Huineng asked, 'Are you the same as wood and stone in being such?' De answered, 'There is no difference.' Huineng asked, 'What is the difference between you and wood and stone?' The monk was speechless. After a long time, he asked, 'How can one attain Great Nirvana (Mahaparinirvana)?' Huineng said, 'By not creating karma that leads to birth and death.' De asked, 'What is karma that leads to birth and death?' Huineng said, 'Seeking Great Nirvana is karma that leads to birth and death. Abandoning defilement and grasping purity is karma that leads to birth and death. Having attainment and proof is karma that leads to birth and death. Not escaping the gate of remedial practices is karma that leads to birth and death.' De asked, 'How can one be liberated?' Huineng said, 'Originally, there is no bondage, so there is no need to seek liberation. Going straight with a direct mind is unequalled (unequalled).' The monk said, 'A Zen Master like you is truly rare!' (Having said this), he bowed and left. A practitioner asked, 'The mind itself is Buddha (the mind itself is Buddha), which one is the Buddha?' Huineng said, 'Which one do you doubt is not the Buddha? Point it out to me.' (The practitioner) was speechless. Huineng said, 'If you understand, it is everywhere; if you do not awaken, you will forever be estranged.' A Vinaya Master named Fa Ming (Fa Ming) said to Huineng, 'Zen Masters often fall into emptiness.' Huineng said, 'It is the host of the lecture (referring to Fa Ming) who falls into emptiness.'

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多落空。法明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者俱空。設於聲上建立名句等法。無非是空。坐主執滯教體。豈不落空。法明曰。禪師落空否。師曰。不落空。曰何卻不落空。師曰。文字等皆從智慧而生。大用現前那得落空。法明曰。故知一法不達不名悉達。師曰。律師不唯落空。兼乃錯用名言。法明作色問曰。何處是錯。師曰。律師未辨華竺之音。如何講說。曰請禪師指出法明錯處。師曰。豈不知悉達是梵語邪。律師雖省過。而心猶憤然(具梵語。薩婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也)又問曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊師子咬人。經律論是自性用。讀誦者是性法。法明曰。阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。曰出何教文。師曰。出陀羅尼集。法明禮謝讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。三藏曰。禪師錯也。師卻問三藏。有真如否。曰有。師曰。若無變易決定是凡僧也。豈不聞。善知識者能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智真如。若無變易三藏真是自然外道也。三藏曰。若爾者真如即有變易。師曰。若執真如有變易亦是外道。曰禪

【現代漢語翻譯】 現代漢語譯本 多落空。法明（人名）大驚說：『怎麼會落空？』 師（禪師）說：『經論是紙墨文字，紙墨文字都是空。假設在聲音上建立名句等法，無非是空。坐主執著于教義的本體，豈不是落空？』 法明說：『禪師落空嗎？』 師說：『不落空。』 （法明）問：『為什麼卻不落空？』 師說：『文字等都從智慧而生，大用現前，怎麼會落空？』 法明說：『所以說一法不通達，不能稱為悉達（Siddhartha）。』 師說：『律師不僅落空，還錯用了名言。』 法明變了臉色問道：『哪裡錯了？』 師說：『律師沒有分辨華（中國）竺（印度）的語音，如何講說？』 （法明）說：『請禪師指出法明錯處。』 師說：『豈不知悉達是梵語嗎？律師雖然醒悟了，但心中仍然憤憤不平。（梵語是薩婆曷剌他悉陀（Sarvarthasiddha），中國翻譯成一切義成，舊譯悉達多（Siddhartha）還是訛略的梵語。）』 又問：『經律論是佛語，讀誦並依教奉行，為什麼不見性？』 師說：『如同瘋狗追逐土塊，獅子咬人。經律論是自性的作用，讀誦者是性法。』 法明說：『阿彌陀佛（Amitabha）有父母及姓嗎？』 師說：『阿彌陀佛姓憍尸迦（Kausika），父親名叫月上，母親名叫殊勝妙顏。』 （法明）問：『出自什麼教文？』 師說：『出自《陀羅尼集》。』 法明禮拜感謝讚歎而退下。有三藏法師問：『真如（Tathata）有變易嗎？』 師說：『有變易。』 三藏說：『禪師錯了。』 師反問三藏：『有真如嗎？』 （三藏）說：『有。』 師說：『如果沒有變易，那一定是凡僧。難道沒聽說過，善知識能迴轉三毒為三聚凈戒，迴轉六識為六神通，迴轉煩惱作菩提，迴轉無明為大智真如。如果沒有變易，三藏真是自然外道。』 三藏說：『如果這樣，真如就有變易。』 師說：『如果執著真如有變易，也是外道。』 （三藏）問：

【English Translation】 English version Much is in vain.' Faming (name of a person) was greatly surprised and said, 'How can it be in vain?' The Master (Zen Master) said, 'The Sutras and Shastras are paper and ink writings, and paper and ink writings are all empty. If you establish names, phrases, and other dharmas on sound, they are all empty. The master of the seat is attached to the essence of the teachings, how can it not be in vain?' Faming said, 'Does the Zen Master fall into emptiness?' The Master said, 'I do not fall into emptiness.' (Faming) asked, 'Why do you not fall into emptiness?' The Master said, 'Words and the like all arise from wisdom. When great function manifests, how can it be in vain?' Faming said, 'Therefore, if one Dharma is not understood, one cannot be called Siddhartha (Siddhartha).' The Master said, 'The Vinaya Master not only falls into emptiness but also misuses terminology.' Faming changed his expression and asked, 'Where is the mistake?' The Master said, 'The Vinaya Master has not distinguished the sounds of Hua (China) and Tianzhu (India), how can he lecture?' (Faming) said, 'Please, Zen Master, point out Faming's mistake.' The Master said, 'How can you not know that Siddhartha is a Sanskrit word? Although the Vinaya Master has realized his mistake, he is still indignant in his heart. (The Sanskrit is Sarvarthasiddha, which is translated into Chinese as 'Everything is Accomplished'. The old translation 'Siddhartha' is still a corrupted Sanskrit word.)' He further asked, 'The Sutras, Vinaya, and Shastras are the words of the Buddha. Why do we not see our nature if we read, recite, and practice according to the teachings?' The Master said, 'It is like a mad dog chasing a clod of earth, while a lion bites a person. The Sutras, Vinaya, and Shastras are the function of self-nature, and the reader is the Dharma of self-nature.' Faming said, 'Does Amitabha Buddha (Amitabha) have parents and a surname?' The Master said, 'Amitabha's surname is Kausika, his father's name is Moon-above, and his mother's name is Excellent Wonderful Countenance.' (Faming) asked, 'From which teaching does this come?' The Master said, 'It comes from the Dharani Collection.' Faming bowed, thanked, praised, and withdrew. A Tripitaka Master asked, 'Does Suchness (Tathata) have change?' The Master said, 'It has change.' The Tripitaka Master said, 'The Zen Master is mistaken.' The Master asked the Tripitaka Master in return, 'Is there Suchness?' (The Tripitaka Master) said, 'There is.' The Master said, 'If there is no change, then you must be an ordinary monk. Have you not heard that a good teacher can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six supernormal powers, transform afflictions into Bodhi, and transform ignorance into great wisdom and Suchness? If there is no change, the Tripitaka Master is truly a natural heretic.' The Tripitaka Master said, 'If that is the case, then Suchness has change.' The Master said, 'If you cling to the idea that Suchness has change, you are also a heretic.' (The Tripitaka Master) asked:

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師適來說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變便作變解。聞說不變便作不變解。三藏曰。故知南宗實不可測。有道流問。世間有法過自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道否。師曰。元氣自元氣道自道。曰若如是者則應有二。師曰。知無兩人。又問。云何為邪云何為正。師曰。心逐物為邪。物從心為正。有源律師來問。和尚修道還用功否。師曰。用功。曰如何用功。師曰。饑來吃飯困來即眠。曰一切人總如是同師用功否。師曰。不同。曰何故不同。師曰。他吃飯時不肯吃飯。百種須索。睡時不肯睡。千般計校。所以不同也。律師杜口。有韞光大德問。禪師自知生處否。師曰。未曾死何用論生。知生即是無生法無離生法說有無生。祖師云。當生即不生。曰不見性人亦得如此否。師曰。自不見性不是無性。何以故。見即是性無性不能見。識即是性故名識性。了即是性喚作了性。能生萬法喚作法性。亦名法身。馬鳴祖師云。所言法者。謂眾生心。若心生故一切法生。若心無生法無從生。亦無名字。迷人不知法身無象應物現形。遂喚青青翠竹總是法身鬱鬱黃華無非般若。黃華若是般若。般若即同無情。翠

【現代漢語翻譯】 現代漢語譯本： 學僧問道：『老師您之前說真如（Tathata，事物的真實本性）有變易，現在又說不變易，到底哪個才是正確的？』 禪師回答：『如果完全徹悟自性的人，就像摩尼寶珠（Mani jewel，一種能如意顯現寶物的寶珠）顯現各種色彩一樣，說它變也可以，說它不變也可以。如果是不見自性的人，聽到說真如會變，就理解為真如真的會變；聽到說不變，就理解為真如永遠不變。』 三藏法師說：『所以說南宗（指禪宗）的境界確實深不可測。』 有僧人問道：『世間有哪種法超過自然嗎？』 禪師說：『有。』 僧人問：『什麼法能超過自然？』 禪師說：『能認識自然的法。』 僧人問：『元氣（Prana，構成生命的基本能量）就是道嗎？』 禪師說：『元氣是元氣，道是道。』 僧人問：『如果這樣說，那豈不是有兩樣東西？』 禪師說：『知道沒有兩樣東西的人。』 又有人問：『什麼是邪，什麼是正？』 禪師說：『心隨逐外物就是邪，外物順應心就是正。』 有源律師來問道：『和尚您修行用功嗎？』 禪師說：『用功。』 律師問：『如何用功？』 禪師說：『肚子餓了就吃飯，困了就睡覺。』 律師問：『所有人都這樣，和您一樣用功嗎？』 禪師說：『不一樣。』 律師問：『為什麼不一樣？』 禪師說：『他們吃飯的時候不肯好好吃飯，百般挑剔；睡覺的時候不肯好好睡覺，千般算計。所以不一樣。』 律師聽后無言以對。 有韞光大德問道：『禪師您知道自己從哪裡來嗎？』 禪師說：『未曾死，哪裡需要討論生？知道生就是無生之法，沒有離開生的無生之法。說有無生，祖師說：當生即不生。』 韞光大德問：『不見自性的人也能這樣嗎？』 禪師說：『即使不見自性，也不是沒有自性。為什麼呢？因為能見的就是自性，沒有自性就不能見。識就是自性，所以叫做識性。瞭解就是自性，所以叫做了性。能生出萬法的叫做法性，也叫做法身（Dharmakaya，佛的法性之身）。馬鳴菩薩說：所說的法，指的是眾生的心。如果心生起，一切法就生起；如果心不生起，法也無從生起，也沒有名字。迷惑的人不知道法身沒有形象，應物而顯現各種形象，於是就說青青的翠竹都是法身，茂盛的黃花無非是般若（Prajna，智慧）。如果黃花是般若，那麼般若就和無情之物一樣了，翠』

【English Translation】 English version: A monk asked: 'Teacher, you previously said that Tathata (the true nature of things) is subject to change, but now you say it is immutable. Which one is correct?' The Zen master replied: 'If one fully realizes their self-nature, it is like a Mani jewel (a jewel that can manifest treasures at will) displaying various colors. Saying it changes is acceptable, and saying it doesn't change is also acceptable. If one does not see their self-nature, upon hearing that Tathata changes, they interpret it as Tathata truly changing; upon hearing that it is immutable, they interpret it as Tathata being eternally unchanging.' The Tripitaka Master said: 'Therefore, the realm of the Southern School (referring to Zen Buddhism) is indeed unfathomable.' A monk asked: 'Is there any Dharma in the world that surpasses nature?' The Zen master said: 'Yes.' The monk asked: 'What Dharma can surpass it?' The Zen master said: 'The Dharma that can recognize nature.' The monk asked: 'Is Prana (the basic energy that constitutes life) the Tao?' The Zen master said: 'Prana is Prana, and the Tao is the Tao.' The monk asked: 'If that's the case, wouldn't there be two things?' The Zen master said: 'One who knows there are not two things.' Someone also asked: 'What is evil, and what is righteous?' The Zen master said: 'The mind following external objects is evil; external objects following the mind is righteous.' The Vinaya Master Yuan came to ask: 'Venerable, do you practice diligently?' The Zen master said: 'I practice diligently.' The Vinaya Master asked: 'How do you practice diligently?' The Zen master said: 'When hungry, I eat; when sleepy, I sleep.' The Vinaya Master asked: 'Does everyone do the same, practicing as you do?' The Zen master said: 'No, they don't.' The Vinaya Master asked: 'Why not?' The Zen master said: 'When they eat, they refuse to eat properly, being picky in every way; when they sleep, they refuse to sleep properly, scheming in a thousand ways. Therefore, they are not the same.' The Vinaya Master was left speechless. The virtuous Yun Guang asked: 'Zen Master, do you know where you came from?' The Zen master said: 'Having never died, why discuss birth? Knowing birth is the Dharma of no-birth; there is no no-birth Dharma apart from birth. Speaking of having no-birth, the Patriarch said: When there is birth, there is no birth.' Yun Guang asked: 'Can those who do not see their self-nature also be like this?' The Zen master said: 'Even if they do not see their self-nature, it does not mean they have no self-nature. Why? Because what can see is the self-nature; without self-nature, one cannot see. Consciousness is self-nature, therefore it is called consciousness-nature. Understanding is self-nature, therefore it is called understanding-nature. That which can generate all Dharmas is called Dharma-nature, also called Dharmakaya (the Dharma body of the Buddha). Bodhisattva Asvaghosa said: What is called Dharma refers to the minds of sentient beings. If the mind arises, all Dharmas arise; if the mind does not arise, Dharmas have no origin and no name. Deluded people do not know that the Dharmakaya has no form, manifesting various forms in response to things. Thus, they say that the green bamboo is all Dharmakaya, and the lush yellow flowers are none other than Prajna (wisdom). If the yellow flowers are Prajna, then Prajna would be the same as inanimate objects, and the green'

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竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言寧堪齒錄。對面迷佛長劫希求。全體法中迷而外覓。是以解道者行住坐臥無非是道。悟法者縱橫自在無非是法。大德又問。太虛能生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人向後心通否。觸境生心人有定否。住寂寞人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沈。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踴躍禮謝而去(此下舊本有洪州百丈山惟政禪師傳今移在第九卷百丈山海和尚下)。

洪州泐潭法會禪師問馬祖。如何是西來祖師意。祖曰。低聲近前來。師便近前。祖打一摑云。六耳不同謀。來日來。師至來日猶入法堂云。請和尚道。祖云。且去。待老漢上堂時出來。與汝證明。師乃悟云。謝大眾證明。乃繞法堂一匝便去。

池州杉山智堅禪師。初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。

【現代漢語翻譯】 現代漢語譯本 竹子如果是法身（Dharmakaya，佛的法性之身），那麼法身就等同於草木。如果有人吃竹筍，就應該算是吃法身了。這樣的話實在不值得一提。人們面對佛卻迷惑，長久以來向外尋求。在全體法（Dharma，佛法）中迷惑而向外尋找。因此，理解道（Tao，真理）的人，行住坐臥無不是道。領悟法的人，縱橫自在無不是法。大德（指有德行的人）又問：『太虛（指空虛的宇宙）能產生靈智嗎？真心（指本來的清凈心）會受善惡影響嗎？貪慾之人是合乎道嗎？執著於是非的人，將來能心意相通嗎？接觸外境才生心的人，有定力嗎？住在寂寞地方的人有智慧嗎？懷著傲慢之心的人有我執嗎？執著于空或有的人有智慧嗎？尋找文字證據的人，苦行求佛的人，離心求佛的人，執著心就是佛的人，這些人的智慧能稱得上是道嗎？』請禪師一一為我解說。禪師說：『太虛不能產生靈智。真心不受善惡影響。貪慾深重的人，根器淺薄。執著於是非爭論的人，尚未通達。接觸外境才生心的人，缺少定力。寂寞而忘記機巧的人，智慧沉寂。傲慢自大的人，我執強烈。執著于空或有的人，都是愚癡。尋找文字證據的人，更加遲鈍。苦行求佛的人，全都迷惑。離心求佛的人，是外道。執著心就是佛的人，是著魔。』大德說：『如果像您說的這樣，那豈不是畢竟什麼都沒有？』禪師說：『畢竟是大德您，不是畢竟什麼都沒有。』大德聽后非常高興，行禮感謝后離開了。（以下舊版本有洪州百丈山惟政禪師的傳記，現在移到第九卷百丈山海和尚之下）。 洪州泐潭法會禪師問馬祖（Mazu，唐代禪宗大師）：『如何是西來祖師意（Bodhidharma，禪宗初祖達摩從西方來到中國的本意）？』馬祖說：『低聲靠近前來。』禪師便靠近。馬祖打了他一巴掌說：『六耳不同謀。明天再來。』禪師到了第二天仍然進入法堂說：『請和尚開示。』馬祖說：『先去吧。等我上堂時出來，為你證明。』禪師於是領悟，說：『感謝大眾為我證明。』然後繞法堂一圈便離開了。 池州杉山智堅禪師，當初與歸宗（Guizong，人名）南泉（Nanquan，人名）一起行腳參學時，路上遇到一隻老虎。他們各自從老虎身邊走過去了。

【English Translation】 English version If bamboo is the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), then the Dharmakaya is the same as grass and trees. If someone eats bamboo shoots, they should be considered to be eating the Dharmakaya. Such words are not worth mentioning. People are deluded in the face of the Buddha, seeking outwardly for a long time. They are deluded and seek externally within the entire Dharma (Dharma, the teachings of the Buddha). Therefore, for those who understand the Tao (Tao, the truth), walking, standing, sitting, and lying down are all the Tao. For those who realize the Dharma, being free and unconstrained is all the Dharma. A virtuous one (referring to a person of virtue) asked: 'Can the great void (referring to the empty universe) produce spiritual wisdom? Is the true mind (referring to the original pure mind) affected by good and evil? Is a greedy person in accordance with the Tao? Can those who are attached to right and wrong have mutual understanding in the future? Do those who give rise to thoughts when in contact with external circumstances have stability? Do those who live in solitude have wisdom? Do those who harbor arrogance have ego? Do those who are attached to emptiness or existence have wisdom? Those who seek textual evidence, those who practice asceticism to seek Buddhahood, those who seek Buddhahood apart from the mind, and those who are attached to the mind being the Buddha, can the wisdom of these people be called the Tao?' Please, Zen master, explain them to me one by one. The Zen master said: 'The great void cannot produce spiritual wisdom. The true mind is not affected by good and evil. Those who are deeply greedy have shallow roots. Those who are attached to disputes of right and wrong have not yet attained understanding. Those who give rise to thoughts when in contact with external circumstances lack stability. Those who are solitary and forget scheming have dormant wisdom. Those who are arrogant and conceited have strong egos. Those who are attached to emptiness or existence are all foolish. Those who seek textual evidence become more stagnant. Those who practice asceticism to seek Buddhahood are all deluded. Those who seek Buddhahood apart from the mind are heretics. Those who are attached to the mind being the Buddha are possessed by demons.' The virtuous one said: 'If it is as you say, then isn't it ultimately that there is nothing at all?' The Zen master said: 'Ultimately, it is the virtuous one, not ultimately that there is nothing at all.' The virtuous one was very happy after hearing this, bowed in gratitude, and left. (The old version below has the biography of Zen Master Wei Zheng of Baizhang Mountain in Hongzhou, which is now moved to the ninth volume under the monk Hai of Baizhang Mountain). Zen Master Fahui of Letan in Hongzhou asked Mazu (Mazu, a Zen master of the Tang Dynasty): 'What is the meaning of the Western Patriarch's (Bodhidharma, the first patriarch of Zen Buddhism who came to China from the West) intention?' Mazu said: 'Lower your voice and come closer.' The Zen master then came closer. Mazu slapped him and said: 'Six ears do not conspire together. Come again tomorrow.' The Zen master still entered the Dharma hall the next day and said: 'Please, Abbot, enlighten me.' Mazu said: 'Go away for now. When I ascend the hall, I will come out and prove it for you.' The Zen master then realized and said: 'Thank you, everyone, for proving it for me.' Then he circled the Dharma hall once and left. Zen Master Zhijian of Shanshan in Chizhou, when he was traveling and studying with Guizong (Guizong, a person's name) and Nanquan (Nanquan, a person's name), encountered a tiger on the road. They each passed by the tiger.

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南泉問歸宗云。適來見虎似個什麼。宗云。似個貓兒。宗卻問師。師云似個狗子。宗又問南泉。泉云。我見是個大蟲。師吃飯次。南泉收生飯云生。師云無生。南泉云。無生猶是末。南泉行數步。師召云。長老長老。南泉回頭云怎麼。師云。莫道是末。一日普請擇蕨菜。南泉拈起一莖云。遮個大好供養。師云。非但遮個百味珍羞他亦不顧。南泉云。雖然如此個個須嘗他始得(玄覺云。是相見語。不是相見語)僧問。如何是本來身。師云。舉世無相似。

洪州泐潭惟建禪師。一日在馬祖法堂後坐禪。祖見乃吹師耳。兩吹師起定。見是和尚卻復入定。祖歸方丈。令侍者持一碗茶與師。師不顧。便自歸堂。

澧州茗溪道行禪師。師有時云。吾有大病非世所醫。後有僧問先曹山。承古人有言。吾有大病非世所醫。未審喚作什麼病。曹云。攢簇不得底病。云一切眾生還有此病也無。曹云。人人盡有。云人人盡有。和尚還有此病也無。曹云。正覓起處不得。云一切眾生為什麼不病。曹云。眾生若病即非眾生。云未審諸佛還有此病也無。曹云有。云既有。為什麼不病。曹云。為伊惺惺。僧問。如何修行。師云。好個阿師莫客作。僧云。畢竟如何。師云。安置即不堪。又僧問。如何是正修行路。師云。涅槃後有。僧云。如

【現代漢語翻譯】 現代漢語譯本 南泉（Nanquan，禪師名）問歸宗（Guizong，禪師名）說：『剛才我看見一隻老虎，它像什麼？』歸宗說：『像一隻貓。』歸宗反過來問南泉，南泉說：『像一隻小狗。』歸宗又問南泉，南泉說：『我見它是一隻大蟲（老虎）。』 有一次，南泉正在吃飯，歸宗收起剩下的飯說『生』。歸宗說『無生』。南泉說：『無生仍然是末（枝末）。』南泉走了幾步，歸宗叫道：『長老長老！』南泉回頭問『怎麼？』歸宗說：『不要說是末。』 有一天，大家一起去採蕨菜。南泉拿起一根蕨菜說：『這個大好供養。』歸宗說：『非但這個，百味珍羞他也不顧。』南泉說：『雖然如此，個個須嘗他始得。』（玄覺（Xuanjue，禪師名）說：『這是相見語，不是相見語。』） 有僧人問：『如何是本來身？』歸宗說：『舉世無相似。』

洪州泐潭惟建禪師（Hongzhou Letan Weijian，禪師名）。有一天在馬祖（Mazu，禪師名）法堂後坐禪。馬祖看見就吹禪師的耳朵。吹了兩下，禪師從禪定中醒來，見是和尚又重新入定。馬祖回到方丈，讓侍者拿一碗茶給禪師，禪師不理睬，自己回到了禪堂。

澧州茗溪道行禪師（Lizhou Mingxi Daoxing，禪師名）。禪師有時說：『我有大病，非世間所能醫治。』後來有僧人問先曹山（Caoshan，禪師名）：『承古人有言，我有大病非世所醫，不知道喚作什麼病？』曹山說：『攢簇不得底病。』僧人問：『一切眾生還有此病嗎？』曹山說：『人人盡有。』僧人問：『人人盡有，和尚還有此病嗎？』曹山說：『正覓起處不得。』僧人問：『一切眾生為什麼不病？』曹山說：『眾生若病即非眾生。』僧人問：『不知道諸佛還有此病嗎？』曹山說：『有。』僧人問：『既有，為什麼不病？』曹山說：『為伊惺惺。』 有僧人問：『如何修行？』禪師說：『好個阿師莫客作。』僧人問：『畢竟如何？』禪師說：『安置即不堪。』又有僧人問：『如何是正修行路？』禪師說：『涅槃後有。』僧人問：『如』

【English Translation】 English version Nanquan (Nanquan, a Chan master) asked Guizong (Guizong, a Chan master), 'Just now I saw a tiger, what does it resemble?' Guizong said, 'It resembles a cat.' Guizong then asked Nanquan in return, Nanquan said, 'It resembles a puppy.' Guizong then asked Nanquan again, Nanquan said, 'What I saw was a big worm (tiger).' Once, Nanquan was eating, Guizong put away the remaining rice and said 'Birth'. Guizong said 'No-birth'. Nanquan said, 'No-birth is still the end (the branch).' Nanquan walked a few steps, Guizong called out, 'Elder Elder!' Nanquan turned his head and asked, 'What?' Guizong said, 'Don't say it's the end.' One day, everyone went to pick ferns together. Nanquan picked up a fern stalk and said, 'This is a great offering.' Guizong said, 'Not only this, he doesn't care about delicacies of all kinds either.' Nanquan said, 'Even so, everyone must taste it first.' (Xuanjue (Xuanjue, a Chan master) said, 'These are words of meeting, not words of meeting.') A monk asked, 'What is the original body?' Guizong said, 'Nothing in the world is similar.'

Chan Master Weijian of Letan in Hongzhou (Hongzhou Letan Weijian, a Chan master). One day he was sitting in meditation behind Mazu's (Mazu, a Chan master) Dharma Hall. Mazu saw him and blew into the Chan master's ear. After blowing twice, the Chan master woke up from meditation, saw that it was the Abbot, and re-entered meditation. Mazu returned to his room and asked the attendant to bring a bowl of tea to the Chan master, but the Chan master ignored it and returned to the meditation hall by himself.

Chan Master Daoxing of Mingxi in Lizhou (Lizhou Mingxi Daoxing, a Chan master). The Chan master sometimes said, 'I have a great illness that cannot be cured by the world.' Later, a monk asked Caoshan (Caoshan, a Chan master), 'According to the ancients, I have a great illness that cannot be cured by the world, what is this illness called?' Caoshan said, 'An illness that cannot be gathered together.' The monk asked, 'Do all sentient beings have this illness?' Caoshan said, 'Everyone has it.' The monk asked, 'Everyone has it, does the Abbot also have this illness?' Caoshan said, 'I can't find where it arises.' The monk asked, 'Why aren't all sentient beings ill?' Caoshan said, 'If sentient beings are ill, then they are not sentient beings.' The monk asked, 'I don't know if all Buddhas have this illness?' Caoshan said, 'Yes.' The monk asked, 'Since they have it, why aren't they ill?' Caoshan said, 'Because they are aware.' A monk asked, 'How to practice?' The Chan master said, 'A good teacher should not be a guest worker.' The monk asked, 'What is it after all?' The Chan master said, 'It is not suitable to settle down.' Another monk asked, 'What is the path of right practice?' The Chan master said, 'It exists after Nirvana.' The monk asked, 'As'

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何是涅槃後有。師云。不洗面。僧云。學人不會。師云。無面得洗。

撫州石鞏慧藏禪師。本以弋獵為務。惡見沙門。因逐群鹿從馬祖庵前過。祖乃逆之。藏問。和尚見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰射射。祖曰。汝一箭射幾個。曰一箭射一個。祖曰。汝不解射。曰和尚解射否。祖曰。解射。曰和尚一箭射幾個。祖曰。一箭射一群。曰彼此是命。何用射他一群。祖曰。汝既知如是。何不自射。曰若教某甲自射。即無下手處。祖曰。遮漢曠劫無明。煩惱今日頓息。藏當時譭棄弓箭。自以刀截髮投祖出家。一日在廚中作務次。祖問曰。作什麼曰。牧牛。祖曰。作么生牧。曰一回入草去便把鼻孔拽來。祖曰。子真牧牛。師便休。師住后常以弓箭接機(如三平和尚章述之)師問西堂。汝還解捉得虛空么。西堂云。捉得。師云。作么生捉。堂以手撮虛空。師云。作么生恁么捉虛空。堂卻問。師兄作么生捉。師把西堂鼻孔拽。西堂作忍痛聲。云大殺拽人鼻孔直得脫去。師云。直須恁么捉虛空始得。眾僧參次。師云。適來底什麼處去也。有僧云在。師云。在什麼處。其僧彈指一聲。僧到禮拜。師云。還將那個來否。僧云。將得來。師云。在什麼處。僧彈指三聲。問如何免得生死。師云。用免作什麼。僧

【現代漢語翻譯】 現代漢語譯本 什麼是涅槃之後的境界？ 禪師說：『不洗臉。』 僧人說：『弟子不明白。』 禪師說：『沒有臉，洗什麼？』

撫州石鞏慧藏禪師，原本以打獵為生，厭惡見到僧人。一次他追逐一群鹿，從馬祖的庵前經過。馬祖便迎上前去。慧藏問：『和尚看見鹿過去了嗎？』 馬祖說：『你是何人？』 慧藏說：『獵人。』 馬祖說：『你懂射箭嗎？』 慧藏說：『懂射箭。』 馬祖說：『你一箭射幾隻？』 慧藏說：『一箭射一隻。』 馬祖說：『你不懂射箭。』 慧藏說：『和尚懂射箭嗎？』 馬祖說：『懂射箭。』 慧藏說：『和尚一箭射幾隻？』 馬祖說：『一箭射一群。』 慧藏說：『彼此都是命，為何要射殺一群？』 馬祖說：『你既然知道這樣，為何不射自己？』 慧藏說：『如果教我射自己，就無從下手。』 馬祖說：『這人曠劫以來的無明（avidyā，佛教術語，指對事物真相的迷惑），煩惱今天一下子止息了。』 慧藏當時譭棄弓箭，自己用刀截斷頭髮，投奔馬祖出家。一天，他在廚房裡幹活，馬祖問：『做什麼呢？』 慧藏說：『牧牛。』 馬祖說：『怎麼牧？』 慧藏說：『一回到草叢裡，就抓住牛的鼻孔拽出來。』 馬祖說：『你真會牧牛。』 慧藏於是停止了動作。 慧藏禪師住持一方后，常常用弓箭來接引學人（如同三平義忠和尚對章述那樣）。慧藏問西堂智藏：『你還能捉得住虛空嗎？』 西堂說：『捉得住。』 慧藏說：『怎麼捉？』 西堂用手撮虛空。 慧藏說：『怎麼這樣捉虛空？』 西堂反問：『師兄怎麼捉？』 慧藏抓住西堂的鼻孔拽。 西堂發出忍痛的聲音，說：『太用力拽人鼻孔，都快要脫掉了。』 慧藏說：『必須這樣捉虛空才行。』 眾僧參拜時，慧藏說：『剛才那個到什麼地方去了？』 有僧人說：『在。』 慧藏說：『在什麼地方？』 那僧人彈了一下手指。僧人行禮拜見。 慧藏說：『還把那個帶來沒有？』 僧人說：『帶來了。』 慧藏說：『在什麼地方？』 僧人彈了三下手指。問：『如何免得生死？』 慧藏說：『用免作什麼？』

【English Translation】 English version What is the state after Nirvana (涅槃，the ultimate goal of Buddhism)? The Master said, 'Don't wash your face.' The monk said, 'This student does not understand.' The Master said, 'If there is no face, what is there to wash?'

Chan Master Huizang (慧藏) of Shigong (石鞏) in Fuzhou (撫州) originally made his living by hunting and disliked seeing monks. Once, while chasing a herd of deer, he passed by the hermitage of Mazu (馬祖). Mazu went out to meet him. Huizang asked, 'Did the venerable monk see any deer pass by?' Mazu said, 'Who are you?' He said, 'A hunter.' Mazu said, 'Do you know how to shoot?' He said, 'I know how to shoot.' Mazu said, 'How many do you shoot with one arrow?' He said, 'One arrow shoots one.' Mazu said, 'You don't know how to shoot.' He said, 'Does the venerable monk know how to shoot?' Mazu said, 'I know how to shoot.' He said, 'How many does the venerable monk shoot with one arrow?' Mazu said, 'One arrow shoots a whole group.' He said, 'We are all lives; why shoot a whole group of them?' Mazu said, 'Since you know this, why not shoot yourself?' He said, 'If you tell me to shoot myself, I wouldn't know where to start.' Mazu said, 'This man's ignorance (avidyā，佛教術語，指對事物真相的迷惑) from countless kalpas (曠劫，an extremely long period of time) and afflictions have ceased today.' At that moment, Huizang destroyed his bow and arrows, cut off his hair with a knife, and became a monk under Mazu. One day, while he was working in the kitchen, Mazu asked, 'What are you doing?' He said, 'Herding the ox.' Mazu said, 'How do you herd it?' He said, 'Every time it goes into the grass, I grab its nostrils and pull it out.' Mazu said, 'You truly herd the ox.' The Master then stopped what he was doing. After Master Huizang took charge of a monastery, he often used bows and arrows to instruct students (like how the Venerable Sanping Yizhong (三平義忠) treated Zhang Shu (章述)). Huizang asked Xitang Zhizang (西堂智藏), 'Can you still catch emptiness?' Xitang said, 'I can catch it.' Huizang said, 'How do you catch it?' Xitang scooped at the emptiness with his hand. Huizang said, 'How can you catch emptiness like that?' Xitang asked back, 'How does senior brother catch it?' Huizang grabbed Xitang's nostrils and pulled. Xitang made a sound of pain, saying, 'You're pulling my nostrils so hard they're about to come off!' Huizang said, 'You must catch emptiness like this.' When the monks were paying respects, Huizang said, 'Where did the one from just now go?' A monk said, 'Here.' Huizang said, 'Where is here?' The monk snapped his fingers once. The monk bowed in reverence. Huizang said, 'Did you bring that one back?' The monk said, 'I brought it back.' Huizang said, 'Where is it?' The monk snapped his fingers three times. He asked, 'How can one escape birth and death?' Huizang said, 'What's the use of escaping?'

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云。如何免得。師云。遮底不生死。

唐州紫玉山道通禪師者廬江人也。姓何氏。幼隨父守官泉州南安縣。因而出家。唐天寶初馬祖闡化建陽居佛跡巖師往謁之。尋遷於南康龔公山。師亦隨之。貞元四年二月初馬祖將歸寂。謂師曰。夫玉石潤山秀麗益汝道業遇可居之。師不曉其言。是秋與伏牛山自在禪師同遊洛陽。回至唐州西見一山。四面懸絕峰巒秀異。因詢鄉人。云是紫玉山。師乃陟山頂見有石方正瑩然紫色。嘆曰。此其紫玉也。始念先師之言乃懸記耳。遂剪茆構舍而居焉。後學徒四集。僧問。如何出得三界。師云。汝在里許得多少時也。僧云。如何出離。師云。青山不礙白雲飛。于頔相公問。如何是黑風吹其船舫漂墮羅剎鬼國師云。于頔客作漢。問恁么事怎麼。于公失色。師乃指云。遮個是漂墮羅剎鬼國。于又問。如何是佛。師喚于頔。頔應諾。師云。更莫別求(有僧舉似藥山。藥山云。縛殺遮漢也。僧云。和尚如何。藥山亦喚云某甲。僧應諾。藥山云是什麼)元和八年弟子金藏參百丈回禮覲。師云。汝其來矣。此山有主也。於是囑付金藏訖。策杖徑去襄州道俗迎之。至七月十五日無疾而終。壽八十有三。

江西北蘭讓禪師。湖塘亮長老問。伏承師兄畫得先師真。暫請瞻禮。師以兩手撥胸開示之。亮

【現代漢語翻譯】 問：如何才能免於生死輪迴？

答：這種狀態（指不生不滅的本性）是不生死的。

唐州紫玉山道通禪師，是廬江人，姓何。年幼時跟隨父親在泉州南安縣做官，因此在那裡出家。唐天寶初年，馬祖（Mazu，禪宗大師）在建陽弘揚佛法，住在佛跡巖，道通禪師前去拜訪。不久，馬祖遷往南康龔公山，道通禪師也跟隨前往。貞元四年二月初，馬祖將要圓寂，對道通禪師說：『玉石能滋潤山，使其秀麗，這也能增益你的道業，遇到合適的地方就住下吧。』道通禪師不明白他的意思。這年秋天，道通禪師與伏牛山自在禪師一同遊歷洛陽。返回唐州以西時，看到一座山，四面都是懸崖峭壁，峰巒秀麗奇異。於是詢問當地人，得知是紫玉山。道通禪師於是登上山頂，看到一塊石頭方正瑩潤，呈紫色。感嘆道：『這就是紫玉啊。』這才想起先師的話，原來是預先告知。於是砍伐茅草建造房屋居住在那裡。後來，前來學習的人很多。有僧人問：『如何才能出離三界（Three Realms，欲界、色界、無色界）？』道通禪師說：『你在這裡面待了多久了？』僧人問：『如何才能出離？』道通禪師說：『青山不妨礙白雲飛。』于頔（Yu Di，唐朝官員）相公問：『什麼是黑風吹其船舫，漂墮羅剎鬼國（Rakshasa realm，惡鬼居住的地方）？』道通禪師說：『于頔你這個打工仔，問這種事幹什麼？』于頔臉色大變。道通禪師於是指著天空說：『這個就是漂墮羅剎鬼國。』于頔又問：『什麼是佛？』道通禪師叫了一聲『于頔』。于頔應諾。道通禪師說：『不要再向別處尋求了。』（有僧人把這件事告訴藥山禪師，藥山禪師說：『捆住這個傢伙了。』僧人問：『和尚您怎麼說？』藥山禪師也叫了一聲『某甲』。僧人應諾。藥山禪師說：『是什麼？』）元和八年，弟子金藏從百丈禪師處參學回來拜見道通禪師。道通禪師說：『你回來了。這座山有主人了。』於是將事務囑咐給金藏后，拄著枴杖直接前往襄州，當地的僧人和百姓迎接他。到七月十五日，無疾而終，享年八十三歲。

江西北蘭讓禪師，湖塘亮長老問：『聽說師兄畫了先師的畫像，請讓我暫時瞻仰一下。』北蘭讓禪師用兩手撥開胸膛來開示他。湖塘亮長老

【English Translation】 Question: How can one be free from the cycle of birth and death?

Answer: This very state (referring to the nature of non-birth and non-death) is not subject to birth and death.

Zen Master Daotong of Ziyu Mountain in Tangzhou, was a native of Lujiang, with the surname He. In his youth, he followed his father, who was an official in Nan'an County, Quanzhou, and thus became a monk there. In the early years of the Tianbao era of the Tang Dynasty, Mazu (a Zen master) propagated the Dharma in Jianyang, residing at the Buddha's Footprint Rock. Master Daotong went to visit him. Soon after, Mazu moved to Gonggong Mountain in Nankang, and Master Daotong followed him. In the second month of the fourth year of the Zhenyuan era, as Mazu was about to enter Parinirvana, he said to Master Daotong: 'Jade can nourish the mountain, making it beautiful, and this can also enhance your practice. When you encounter a suitable place, reside there.' Master Daotong did not understand his meaning. In the autumn of that year, Master Daotong traveled to Luoyang with Zen Master Zizai of Funiu Mountain. Returning west of Tangzhou, he saw a mountain with cliffs on all sides and beautiful, unusual peaks. He inquired of the local people and learned that it was Ziyu Mountain. Master Daotong then ascended to the summit and saw a stone that was square, lustrous, and purple. He exclaimed, 'This is Ziyu!' Only then did he recall the words of his late teacher, realizing that it was a prediction. He then cut thatch to build a hut and resided there. Later, many students came to learn from him. A monk asked, 'How can one escape the Three Realms (Kāmadhātu, Rūpadhātu, Arūpadhātu)?' Master Daotong said, 'How long have you been inside?' The monk asked, 'How can one escape?' Master Daotong said, 'Green mountains do not hinder white clouds from flying.' Yu Di (a Tang Dynasty official) asked, 'What is the black wind that blows ships, causing them to drift into the Rakshasa realm (the realm where Rakshasas live)?' Master Daotong said, 'Yu Di, you hired hand, why are you asking about such things?' Yu Di turned pale. Master Daotong then pointed to the sky and said, 'This is drifting into the Rakshasa realm.' Yu Di then asked, 'What is Buddha?' Master Daotong called out 'Yu Di.' Yu Di responded. Master Daotong said, 'Do not seek elsewhere.' (A monk told this to Zen Master Yaoshan, who said, 'He has bound that fellow.' The monk asked, 'What does the master say?' Zen Master Yaoshan also called out 'So-and-so.' The monk responded. Zen Master Yaoshan said, 'What is it?') In the eighth year of the Yuanhe era, his disciple Jinzang returned from studying with Zen Master Baizhang and paid his respects to Master Daotong. Master Daotong said, 'You have returned. This mountain has an owner.' Then, after entrusting affairs to Jinzang, he went directly to Xiangzhou with his staff, where he was greeted by the local monks and people. On the fifteenth day of the seventh month, he passed away without illness, at the age of eighty-three.

Zen Master Lanrang of Jiangxi, Elder Liang of Hutang asked: 'I have heard that you, my brother, have painted a portrait of our late teacher. May I have a moment to view it?' Zen Master Lanrang opened his chest with both hands to reveal it to him. Elder Liang of Hutang

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便禮拜。師云。莫禮莫禮。亮云。師兄錯也。某甲不禮師兄。師云。汝禮先師真。亮云。因什麼教某甲莫禮。師云。何曾錯。

洛京佛光如滿禪師(曾住五臺山金閣寺)唐順宗問。佛從何方來滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常在無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅益重禪宗。

袁州南源道明禪師上堂云。快馬一鞭快人一言。有事何不出頭來。無事各自珍重。便下堂。有僧問。一言作么生。師乃吐吞云。待我有廣長舌相。即向汝道。洞山來參方上法堂。師云。已相看了也。洞山便下去。至明日卻上問云。昨日已蒙和尚慈悲。大知什麼處是與。某甲已相看處。師云。心心無間斷。流入于性海。洞山云。幾放過。洞山辭去。師云

【現代漢語翻譯】 現代漢語譯本： 於是（亮）便要禮拜。禪師說：『不要禮拜，不要禮拜。』（亮）說：『師兄錯了。我不是禮拜師兄。』禪師說：『你禮拜的是先師的真如自性。』（亮）說：『因為什麼教我不要禮拜？』禪師說：『哪裡錯了？』 洛京佛光如滿禪師（曾住在五臺山金閣寺）唐順宗問：『佛從何方來，滅向何方去？既然說常住在世，佛現在在哪裡？』禪師答道：『佛從無為而來，滅向無為而去。法身等同虛空，常在無心之處。有念歸於無念，有住歸於無住。來是爲了眾生而來，去是爲了眾生而去。清凈真如之海，湛然寂靜本體常住。智者善於思惟，更不要產生疑慮。』皇帝又問：『佛在王宮出生，在雙林樹下涅槃。住世四十九年，又說沒有法可說。山河及大海，天地及日月，時至都會歸於消亡，誰說不生不滅？疑惑之情就像這樣，智者善於分辨。』禪師答道：『佛體本來是無為的，迷惑的情感妄加分別。法身等同虛空，未曾有過生滅。有緣分佛就出世，沒有緣分佛就入滅。處處化度眾生，猶如水中之月。不是常有也不是斷滅，不是生也不是滅。生也未曾真正生過，滅也未曾真正滅過。了見無心之處，自然就沒有法可說。』皇帝聽了非常高興，更加重視禪宗。 袁州南源道明禪師上堂說法時說：『快馬一鞭，快人一言。有事為何不站出來？沒事各自珍重。』說完便下座。有僧人問：『一言作何解釋？』禪師於是做出吐吞的動作說：『等我有了廣長舌相（佛的三十二相之一），就向你解釋。』洞山（良價禪師）前來參訪，剛上法堂，禪師說：『已經互相看過了。』洞山便下去了。到第二天又上來問：『昨天已蒙和尚慈悲，想知道什麼是與我互相看過的？』禪師說：『心心之間沒有間斷，流入于自性之海。』洞山說：『幾次放過了。』洞山告辭離去，禪師說：

【English Translation】 English version: Then (Liang) was about to prostrate himself. The master said, 'Don't prostrate, don't prostrate.' (Liang) said, 'Brother, you are mistaken. I am not prostrating to you, brother.' The master said, 'You are prostrating to the true nature of the former master.' (Liang) said, 'Why do you tell me not to prostrate?' The master said, 'Where is the mistake?' Chan Master Ruman of Foguang Temple in Luoyang (who had resided at Jingesi Temple on Mount Wutai) was asked by Emperor Shunzong of the Tang Dynasty: 'Where does the Buddha come from, and where does he go to extinction? Since it is said that he constantly abides in the world, where is the Buddha now?' The master replied, 'The Buddha comes from non-action (Wuwei), and goes to extinction towards non-action. The Dharmakaya (法身) [Dharma body] is equal to the void, and is always in the place of no-mind. Thoughts return to no-thought, and abiding returns to non-abiding. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure true suchness sea, is serene and the essence constantly abides. The wise should contemplate well, and not give rise to doubts.' The emperor then asked, 'The Buddha was born in the royal palace, and entered Nirvana under the twin Sala trees. He lived in the world for forty-nine years, and yet said there was no Dharma to be spoken. Mountains and rivers, and the great sea, heaven and earth, and the sun and moon, all return to extinction when the time comes. Who says there is no birth and death? Doubts are like this, the wise should discern well.' The master replied, 'The Buddha's essence is originally non-action, deluded feelings make false distinctions. The Dharmakaya is equal to the void, there has never been birth or death. When there is affinity, the Buddha appears in the world, when there is no affinity, the Buddha enters Nirvana. Transforming sentient beings everywhere, like the moon in the water. It is neither permanent nor annihilation, neither birth nor death. Birth has never truly been born, and death has never truly been extinguished. Clearly seeing the place of no-mind, naturally there is no Dharma to be spoken.' The emperor was very pleased upon hearing this, and placed even greater importance on the Chan school. Chan Master Daoming of Nanyuan Temple in Yuanzhou, when ascending the Dharma hall, said, 'A fast horse needs only one whip, a wise person needs only one word. If there is something to be done, why not step forward? If there is nothing to be done, cherish yourselves.' Then he descended from the seat. A monk asked, 'What is the meaning of 'one word'?' The master then made a swallowing and spitting gesture, saying, 'When I have the broad and long tongue (廣長舌相) [one of the 32 marks of the Buddha], I will explain it to you.' Dongshan (Liangjie) came to visit, and as soon as he entered the Dharma hall, the master said, 'We have already seen each other.' Dongshan then left. The next day, he came up again and asked, 'Yesterday, I was fortunate to receive the abbot's compassion. I would like to know what it was that we saw in each other.' The master said, 'Mind to mind without interruption, flowing into the sea of self-nature.' Dongshan said, 'How many times have I let it pass?' Dongshan bid farewell to leave, and the master said,

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。多學佛法廣作利益。洞山云。多學佛法即不問。如何是廣作利益。師云。一物莫違即是。僧問。如何是佛。師云。不可道爾是也。

忻州酈村自滿禪師上堂云。古今不異法爾如然。更復何也。雖然如此。遮個事大有人罔措在。時有僧問。不落古今請師直道。師云。情知汝罔措。僧欲進語。師云。將謂老僧落伊古今。僧云。如何即是。師云。魚騰碧漢階級難飛。僧云。如何即得免茲過咎。師云。若是龍形誰論高下。其僧禮拜。師云。苦哉屈哉誰人似我。師一日謂眾曰。除卻日明夜暗更說什麼。即得珍重。時有僧問。如何是無諍之句。師云。喧天動地。

朗州中邑洪恩禪師。仰山初領新戒到謝戒。師見來於禪床上拍手云。和和。仰山即東邊立。又西邊立。又于中心立。然後謝戒了卻退後立。師云。什麼處得此三昧。仰云。于曹溪脫印子學來。師云。汝道曹溪用此三昧接什麼人。仰云。接一宿覺用此三昧。仰云。和尚什麼處得此三昧來。師云。某甲于馬大師處學此三昧。問如何得見性。師云。譬如有屋。屋有六窗。內有一獼猴。東邊喚山山山山。應如是六窗俱喚俱應。仰山禮謝起云。所蒙和尚譬喻無不了知。更有一事。只如內獼猴困睡。外獼猴欲與相見如何。師下繩床執仰山手。作舞云。山山與汝相見了。譬

【現代漢語翻譯】 現代漢語譯本

要多學習佛法，廣泛地利益眾生。洞山禪師說：『多學習佛法就不問了。』（僧人問：）『如何是廣泛地利益眾生？』禪師說：『不要違背任何事物就是。』（有）僧人問：『如何是佛？』禪師說：『不可說你就是。』 忻州酈村的自滿禪師上堂說法時說：『古今沒有差異，本來就是這樣，還用多說什麼呢？』雖然如此，這件事還是有很多人不知所措。當時有僧人問：『不落入古今，請禪師直說。』禪師說：『我早就知道你不知所措。』僧人想要進一步發問，禪師說：『還以為老僧落入了古今的窠臼。』僧人說：『如何才是？』禪師說：『魚在碧藍的天空中騰躍，卻難以像臺階一樣飛昇。』僧人說：『如何才能免除這個過失？』禪師說：『如果是龍的形態，誰還會評論高下呢？』那僧人禮拜。禪師說：『可悲啊，委屈啊，誰像我這樣呢？』禪師有一天對眾人說：『除了白天明亮、夜晚黑暗，還能說什麼呢？』這樣才能珍重（當下）。當時有僧人問：『如何是無諍之句？』禪師說：『喧天動地。』 朗州中邑的洪恩禪師，仰山（Yangshan）初次帶領新受戒的僧人去感謝戒師。禪師看見他們來了，就在禪床上拍手說：『和和。』仰山（Yangshan）就先在東邊站立，又在西邊站立，又在中間站立，然後感謝戒師完畢，就退後站立。禪師說：『你在什麼地方得到這種三昧（samadhi，禪定）？』仰山（Yangshan）說：『在曹溪（Caoxi）脫印子（脫印子，擺脫窠臼）學來的。』禪師說：『你說曹溪（Caoxi）用這種三昧（samadhi，禪定）接引什麼人？』仰山（Yangshan）說：『接引一宿覺（Yixiu Jue）用這種三昧（samadhi，禪定）。』仰山（Yangshan）問：『和尚您在什麼地方得到這種三昧（samadhi，禪定）？』禪師說：『我在馬大師（Ma Dashi）處學到這種三昧（samadhi，禪定）。』（仰山問：）『如何才能見性？』禪師說：『譬如有一間屋子，屋子有六扇窗戶，裡面有一隻獼猴。在東邊的窗戶叫「山山山山」，其他六扇窗戶都會像這樣，叫一聲就應一聲。』仰山（Yangshan）禮拜感謝，起身說：『承蒙和尚您的譬喻，我沒有不明白的。但還有一件事，如果裡面的獼猴睡著了，外面的獼猴想要與它相見，該怎麼辦呢？』禪師走下繩床，拉著仰山（Yangshan）的手，跳舞說：『山山（Shan Shan）與你相見了。』這就是譬喻。

【English Translation】 English version

You should study the Buddhadharma extensively and benefit all beings widely. Dongshan (Dongshan) said, 'If you study the Buddhadharma extensively, then there is no need to ask.' (A monk asked,) 'What is widely benefiting all beings?' The Chan master said, 'Not to go against anything is it.' (A) monk asked, 'What is Buddha?' The Chan master said, 'It cannot be said that you are it.' Chan Master Ziman (Ziman) of Licun (Licun) in Xin Prefecture (Xin Zhou), when ascending the Dharma hall to preach, said, 'The past and present are not different, it is naturally so. What more is there to say?' Although this is so, there are still many people who are at a loss about this matter. At that time, a monk asked, 'Without falling into the past and present, please tell me directly, Master.' The Chan master said, 'I knew you were at a loss.' The monk wanted to ask further, and the Chan master said, 'I thought the old monk had fallen into the trap of the past and present.' The monk said, 'What is it then?' The Chan master said, 'The fish leaps in the blue sky, but it is difficult to fly like stairs.' The monk said, 'How can one avoid this fault?' The Chan master said, 'If it is the form of a dragon, who would comment on high or low?' That monk bowed. The Chan master said, 'How sad, how wronged, who is like me?' One day, the Chan master said to the assembly, 'Apart from the brightness of day and the darkness of night, what else can be said?' Only then can you cherish (the present). At that time, a monk asked, 'What is the phrase of non-contention?' The Chan master said, 'Heaven-shaking and earth-moving.' Chan Master Hongen (Hongen) of Zhongyi (Zhongyi) in Lang Prefecture (Lang Zhou), Yangshan (Yangshan) initially led the newly ordained monks to thank the precept master. When the Chan master saw them coming, he clapped his hands on the meditation bed and said, 'He he.' Yangshan (Yangshan) then stood on the east side, then stood on the west side, and then stood in the center, and then after thanking the precept master, he stepped back and stood. The Chan master said, 'Where did you get this samadhi (samadhi, meditative absorption)?' Yangshan (Yangshan) said, 'I learned it at Caoxi (Caoxi) by shedding the seal (shedding the seal, breaking free from convention).' The Chan master said, 'Who do you say Caoxi (Caoxi) uses this samadhi (samadhi, meditative absorption) to receive?' Yangshan (Yangshan) said, 'He receives Yixiu Jue (Yixiu Jue) with this samadhi (samadhi, meditative absorption).' Yangshan (Yangshan) asked, 'Where did you, Venerable, get this samadhi (samadhi, meditative absorption)?' The Chan master said, 'I learned this samadhi (samadhi, meditative absorption) from Master Ma (Ma Dashi).' (Yangshan asked,) 'How can one see one's nature?' The Chan master said, 'For example, there is a house, and the house has six windows, and inside there is a macaque. At the east window, it calls out 'Shan Shan Shan Shan', and all the other six windows will respond in the same way, calling out and responding.' Yangshan (Yangshan) bowed in gratitude and rose, saying, 'Thanks to your Venerable's analogy, there is nothing I do not understand. But there is one more thing, if the macaque inside is asleep, and the macaque outside wants to see it, what should be done?' The Chan master stepped down from the rope bed, took Yangshan's (Yangshan) hand, and danced, saying, 'Shan Shan (Shan Shan) has met you.' This is the analogy.

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如蟭螟蟲。在蚊子眼睫上作窠。向十字街頭叫喚云。土曠人稀相逢者少(云居錫云。中邑當時若不得仰山遮一句語。何處有中邑也崇壽稠雲。還有人定得此道理么。若定不得。只是個弄精魂腳手。佛性義在什麼處玄覺云。若不是仰山。爭得見中邑。且道。什麼處是仰山得見中邑處)。

洪州百丈山懷海禪師者。福州長樂人也。丱歲離塵三學該練。屬大寂闡化南康乃傾心依附。與西堂智藏禪師同號入室。時二大士為角立焉。一夕二士隨侍馬祖玩月次。祖曰。正恁么時如何。西堂云。正好供養。師云。正好修行。祖云。經入藏禪歸海。馬祖上堂大眾雲集。方升坐良久。師乃卷卻面前禮拜席。祖便下堂。師一日詣馬祖。法塔祖于禪床角取拂子示之。師云。只遮個更別有。祖乃放舊處云。爾已后將什麼何為人。師卻取拂子示之。祖云。只遮個更別有。師以拂子掛安舊處。方侍立。祖叱之。自此雷音將震。果檀信請。于洪州新吳界。住大雄山。以居處巖巒峻極故。號之百丈。既處之未期月。玄蔘之賓四方麇至。即有溈山黃檗當其首。一日師謂眾曰。佛法不是小事。老僧昔再蒙馬大師一喝。直得三日耳聾眼黑。黃檗聞舉不覺吐舌。曰某甲不識馬祖。要且不見馬祖。師云。汝已后當嗣馬祖。黃檗云。某甲不嗣馬祖。曰作么生。

【現代漢語翻譯】 現代漢語譯本：

就像蟭螟蟲（一種極小的昆蟲），在蚊子的眼睫毛上築巢，在十字街頭叫喊，說：『地方空曠，人煙稀少，相逢的人很少。』（云居錫禪師說：『中邑當時如果不是仰山遮掩一句，哪裡會有中邑呢？』崇壽稠禪師說：『還有人能確定這個道理嗎？如果不能確定，只是在玩弄精魂的手段。佛性的意義在哪裡？』玄覺禪師說：『如果不是仰山，怎麼能見到中邑？那麼，哪裡是仰山見到中邑的地方呢？』） 洪州百丈山懷海禪師，是福州長樂人。年輕時就離開了塵世，精通經、律、論三學。後來馬祖道一禪師在南康弘揚佛法，懷海禪師便傾心依附。與西堂智藏禪師一同被譽為馬祖的入室弟子。當時這兩位大士被認為是傑出的人才。一天晚上，兩位禪師隨侍馬祖賞月。馬祖說：『正在這個時候，怎麼樣？』西堂禪師說：『正好供養。』懷海禪師說：『正好修行。』馬祖說：『經藏歸智藏，禪歸懷海。』馬祖上堂，大眾聚集。馬祖升座后，過了很久，懷海禪師才捲起面前的禮拜席。馬祖便下堂。一天，懷海禪師去拜見馬祖，馬祖在禪床角上拿起拂塵示意。懷海禪師說：『只有這個，還有別的嗎？』馬祖便放回原處，說：『你以後將用什麼來教化人？』懷海禪師又拿起拂塵示意。馬祖說：『只有這個，還有別的嗎？』懷海禪師將拂塵掛回原處，站在一旁侍立。馬祖呵斥了他。從此，懷海禪師的雷音即將震動。果然，有檀越（施主）邀請，懷海禪師在洪州新吳界的大雄山居住。因為居住的地方山巖險峻，所以號為百丈。居住不到一個月，前來參玄的人從四面八方聚集而來，其中就有溈山靈佑和黃檗希運。一天，懷海禪師對大眾說：『佛法不是小事。老僧我過去曾兩次被馬大師一喝，直震得三日耳聾眼黑。』黃檗希運聽了，不禁吐了吐舌頭，說：『我黃檗不認識馬祖，要緊的是不見馬祖。』懷海禪師說：『你以後應當繼承馬祖的衣缽。』黃檗希運說：『我黃檗不繼承馬祖的衣缽。』懷海禪師問：『為什麼這樣說？』

【English Translation】 English version:

It is like a chiao ming insect (an extremely small insect) making a nest on the eyelash of a mosquito, shouting at the crossroads, saying, 'The place is vast, the population is sparse, and few people meet.' (Zen Master Yunju Xi said, 'If Zhongyi hadn't been shielded by Yangshan at that time, where would Zhongyi be?' Zen Master Chongshou Chou said, 'Is there anyone who can determine this principle? If you can't determine it, you are just playing with the means of manipulating the spirit. Where is the meaning of Buddha-nature?' Zen Master Xuanjue said, 'If it weren't for Yangshan, how could you see Zhongyi? Then, where is the place where Yangshan sees Zhongyi?') Zen Master Huaihai of Mount Baizhang in Hongzhou was a native of Changle, Fuzhou. He left the world at a young age and was well-versed in the three studies of Sutra, Vinaya, and Shastra. Later, when Mazu Daoyi (Master Ma) was propagating the Dharma in Nankang, Huaihai wholeheartedly attached himself to him. He and Zen Master Xitang Zhizang were both known as Mazu's inner disciples. At that time, these two great scholars were considered outstanding talents. One evening, the two Zen masters accompanied Mazu to enjoy the moon. Mazu said, 'What about at this very moment?' Zen Master Xitang said, 'It's a good time to make offerings.' Zen Master Huaihai said, 'It's a good time to practice.' Mazu said, 'The Sutra Pitaka (Jing Zang) belongs to Zhizang, and Zen belongs to Huaihai.' Mazu ascended the hall, and the assembly gathered. After Mazu ascended the seat, after a long time, Zen Master Huaihai rolled up the worship mat in front of him. Mazu then descended the hall. One day, Zen Master Huaihai went to visit Mazu. Mazu picked up a whisk from the corner of the Zen bed to show him. Zen Master Huaihai said, 'Only this, is there anything else?' Mazu then put it back in its original place and said, 'What will you use to teach people in the future?' Zen Master Huaihai picked up the whisk again to show him. Mazu said, 'Only this, is there anything else?' Zen Master Huaihai hung the whisk back in its original place and stood aside to wait. Mazu scolded him. From then on, Zen Master Huaihai's thunderous voice was about to shake. Sure enough, a Danapati (benefactor) invited him, and Zen Master Huaihai lived in Mount Daxiong in the Xinwu area of Hongzhou. Because the place where he lived was steep and rocky, it was named Baizhang (Hundred Fathoms). In less than a month of living there, people who came to study Zen gathered from all directions, including Guishan Lingyou (Master Weishan) and Huangbo Xiyun (Master Huangbo). One day, Zen Master Huaihai said to the assembly, 'The Buddha-dharma is not a small matter. I, the old monk, was once shouted at twice by Master Ma, which shook me so much that I was deaf and blind for three days.' Huangbo Xiyun listened and couldn't help but stick out his tongue, saying, 'I, Huangbo, do not know Mazu, the important thing is not to see Mazu.' Zen Master Huaihai said, 'You should inherit Mazu's mantle in the future.' Huangbo Xiyun said, 'I, Huangbo, will not inherit Mazu's mantle.' Zen Master Huaihai asked, 'Why do you say that?'

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曰已后喪我兒孫。師曰。如是如是。一日有僧哭入法堂來。師曰。作么。曰父母俱喪請師選日。師云。明日來一時埋卻。師上堂云。並卻咽喉唇吻速道將來。溈山云。某甲不道請和尚道。師云。不辭與汝道。久后喪我兒孫。五峰云。和尚亦須並卻。師云。無人處斫額望汝。云巖云。某甲有道處請和尚舉。師云。並卻咽喉唇吻速道將來。云巖曰。師今有也。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峰云。某甲去。師云。汝作么生傳語。五峰云。待見西堂即道。師云。道什麼。五峰云。卻來說似和尚。師與溈山作務次師問。有火也無。溈山云有。師云。在什麼處。溈山把一枝木吹三兩氣過與師。師云。如蟲蝕木。問如何是佛。師云。汝是阿誰。僧云。某甲師云。汝識某甲否。僧云。分明個。師乃舉起拂子云。汝還見么。僧云見。師乃不語。因普請钁地次。忽有一僧。聞飯鼓鳴舉起钁頭大笑便歸。師云。俊哉此是觀音入理之門。師歸院乃喚其僧問。適來見什麼道理便恁么。對云。適來只聞鼓聲動歸吃飯去來。師乃笑。問依經解義三世佛怨。離經一字。如同魔說如何。師云。固守動用三世佛怨此外別求即同魔說。因僧問西堂云。有問有答不問不答時如何。西堂云。怕爛卻作么。師聞舉乃云。從來疑遮個老

【現代漢語翻譯】 僧人說：『這樣以後會喪失我的兒孫。』 師父說：『正是這樣，正是這樣。』 有一天，有個僧人哭著進入法堂，師父問：『做什麼？』 僧人說：『我的父母都去世了，請師父選個日子。』 師父說：『明天一起來埋葬了吧。』 師父上堂說法：『把咽喉和嘴唇都閉上，快說出來！』 溈山（Weishan，人名）說：『我不能說，請和尚說。』 師父說：『不是我不願意為你講，只是以後會喪失我的兒孫。』 五峰（Wufeng，人名）說：『和尚您也需要閉上。』 師父說：『在沒人的地方敲額頭等著你。』 云巖（Yunyan，人名）說：『我能說的地方，請和尚您說。』 師父說：『把咽喉和嘴唇都閉上，快說出來！』 云巖說：『師父您現在也有了。』 師父說：『喪失我的兒孫。』 師父對眾人說：『我要找一個人去給西堂（Xitang，人名）傳話，誰能去？』 五峰說：『我去。』 師父問：『你打算怎麼傳話？』 五峰說：『等見到西堂就說。』 師父問：『說什麼？』 五峰說：『回來再告訴和尚您。』 師父和溈山一起勞作，師父問：『有火嗎？』 溈山說：『有。』 師父問：『在哪裡？』 溈山拿起一根木頭吹了幾口氣，遞給師父。 師父說：『像蟲子咬過的木頭。』 有人問：『什麼是佛？』 師父說：『你是誰？』 僧人說：『我是某甲。』 師父問：『你認識某甲嗎？』 僧人說：『很清楚。』 師父於是舉起拂塵說：『你還看見嗎？』 僧人說：『看見。』 師父於是沉默不語。 一次集體鋤地的時候，忽然有個僧人聽到吃飯的鼓聲，舉起鋤頭大笑，然後就回去了。 師父說：『好啊！這是觀音（Guanyin，菩薩名）進入真理之門。』 師父回到院裡，就叫那個僧人來問：『剛才見到什麼道理就那樣？』 僧人回答說：『剛才只是聽到鼓聲響，就回去吃飯了。』 師父於是笑了。 有人問：『依照經書解釋義理，三世佛（過去、現在、未來三世諸佛）都會抱怨；離開經書一個字，就如同魔鬼說的話，這是為什麼？』 師父說：『固守不動和妄動，三世佛都會抱怨；此外另外尋求，就如同魔鬼說的話。』 有個僧人問西堂：『有問有答，不問不答的時候怎麼樣？』 西堂說：『怕它爛掉做什麼？』 師父聽了之後說：『我一直懷疑這個老傢伙。』

【English Translation】 Monk said: 'After this, I will lose my children and grandchildren.' The Master said: 'So it is, so it is.' One day, a monk came crying into the Dharma hall. The Master asked: 'What's the matter?' The monk said: 'My parents have both passed away, please Master choose a date.' The Master said: 'Bury them together tomorrow.' The Master ascended the hall and said: 'Close your throats and lips, speak quickly!' Weishan (Weishan, a person's name) said: 'I cannot speak, please Master speak.' The Master said: 'It's not that I'm unwilling to speak for you, but later I will lose my children and grandchildren.' Wufeng (Wufeng, a person's name) said: 'Master, you also need to close them.' The Master said: 'I'll be waiting for you to knock your forehead in a place where no one is.' Yunyan (Yunyan, a person's name) said: 'Where I can speak, please Master say it.' The Master said: 'Close your throats and lips, speak quickly!' Yunyan said: 'Master, you have it now too.' The Master said: 'Losing my children and grandchildren.' The Master said to the assembly: 'I want someone to convey a message to Xitang (Xitang, a person's name), who can go?' Wufeng said: 'I will go.' The Master asked: 'How do you plan to convey the message?' Wufeng said: 'I will say it when I see Xitang.' The Master asked: 'Say what?' Wufeng said: 'I will tell the Master when I return.' The Master and Weishan were working together, and the Master asked: 'Is there fire?' Weishan said: 'Yes.' The Master asked: 'Where is it?' Weishan took a piece of wood, blew on it a few times, and handed it to the Master. The Master said: 'Like wood eaten by worms.' Someone asked: 'What is Buddha?' The Master said: 'Who are you?' The monk said: 'I am so-and-so.' The Master asked: 'Do you know so-and-so?' The monk said: 'Very clearly.' The Master then raised the whisk and said: 'Do you still see it?' The monk said: 'I see it.' The Master then remained silent. Once, during a collective hoeing, a monk suddenly heard the drum for mealtime, raised his hoe, laughed loudly, and then went back. The Master said: 'Excellent! This is Guanyin's (Guanyin, name of a Bodhisattva) entrance into the gate of truth.' The Master returned to the courtyard and called the monk to ask: 'What principle did you see just now that made you act like that?' The monk replied: 'Just now I only heard the drum sound, so I went back to eat.' The Master then laughed. Someone asked: 'Explaining the meaning according to the scriptures, the Buddhas of the three times (past, present, and future Buddhas) will complain; departing from the scriptures by one word is like the words of a demon, why is this?' The Master said: 'Clinging to stillness and reckless action, the Buddhas of the three times will complain; seeking something else besides this is like the words of a demon.' A monk asked Xitang: 'What about when there is a question and an answer, and when there is no question and no answer?' Xitang said: 'What are you afraid of it rotting?' After hearing this, the Master said: 'I have always doubted this old fellow.'

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兄。僧云。請和尚道。師云。一合相不可得。師謂眾云。有一人長不吃飯不道饑。有一人終日吃飯不道飽。眾皆無對。云巖問。和尚每日區區為阿誰。師云。有一人要。巖云。因什麼不教伊自作。師云。他無家活。僧問。如何是大乘頓悟法門。師曰。汝等先歇諸緣休息萬事。善與不善世出世間。一切諸法。莫記憶莫緣念。放捨身心令其自在。心如木石無所辯別。心無所行心地若空。慧日自現如雲開日出。相似俱歇。一切攀緣。貪瞋愛取垢凈情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境心無靜亂。不攝不散。透一切聲色無有滯礙。名為道人。但不被一切善惡垢凈有為世間福智拘繫。即名為佛慧。是非好醜是理非理諸知見總盡。不被繫縛處心自在。名初發心菩薩。便登佛地。一切諸法本不自空。不自言色。亦不言是非垢凈。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢凈心盡。不住繫縛不住解脫。無一切有為無為。解平等心量。處於生死其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。迥然無寄一切不拘去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂不幹於懷。

【現代漢語翻譯】 現代漢語譯本： 僧人說：『請和尚開示。』 師父說：『一合相是不可得的。』 師父對大眾說：『有一個人，長期不吃飯，也不說飢餓；有一個人，整天吃飯，也不說飽。』 大眾都無法回答。 云巖問道：『和尚每天忙忙碌碌地爲了誰？』 師父說：『有一個人需要。』 云巖說：『為什麼不教他自己做？』 師父說：『他沒有家當。』 僧人問道：『如何是大乘頓悟法門？』 師父說：『你們先停止各種因緣，休息一切事務，無論是善與不善，世間與出世間，一切諸法，都不要記憶，不要思念，放下身心，讓它自在。心如木頭石頭一樣，沒有什麼分辨。心無所行，心地若空，智慧之日自然顯現，就像云開日出一樣。一切攀緣都停止，貪婪、嗔恨、愛戀、執取，污垢、清凈的情感都消失殆盡。面對五欲八風，不被見聞覺知所束縛，不被各種境界所迷惑，自然具備神通妙用，這就是解脫之人。面對一切境界，內心沒有靜止或混亂，不收斂也不放散，穿透一切聲色，沒有滯礙，就稱為道人。只要不被一切善惡、污垢清凈、有為世間的福德智慧所拘束，就稱為佛慧。是非好醜，是理非理，各種知見全部消失，不被束縛，處心自在，就名為初發心菩薩，便登上佛地。一切諸法本來不自己空，不自己說是色，也不說是非污垢清凈，也沒有心來束縛人，只是人自己虛妄地執著，作出各種解釋，產生各種知見。如果污垢清凈之心都消失，不住在束縛，不住在解脫，沒有一切有為無為，理解平等心量，處於生死之中，內心自在，畢竟不與虛幻的塵勞、蘊界、生死諸入混合，迥然獨立，沒有寄託，一切不拘束，去留沒有障礙，往來生死就像開門一樣。如果遇到種種苦樂不如意的事情，內心沒有退縮，不念名聞衣食，不貪一切功德利益，不被世間法所滯留，內心雖然親身感受苦樂，卻不掛懷。』

【English Translation】 English version: A monk said, 'Please, Master, instruct us.' The Master said, 'The one combined form is unattainable.' The Master said to the assembly, 'There is a person who never eats but doesn't say he's hungry; there is a person who eats all day but doesn't say he's full.' The assembly was speechless. Yunyan asked, 'Master, whom are you busily working for every day?' The Master said, 'There is someone who needs it.' Yunyan said, 'Why don't you teach him to do it himself?' The Master said, 'He has no household provisions.' A monk asked, 'What is the Dharma gate of sudden enlightenment in the Mahayana (Great Vehicle)?' The Master said, 'You should first cease all conditions, rest from all affairs, whether good or not good, worldly or otherworldly, all dharmas (teachings, phenomena). Do not remember, do not contemplate. Release body and mind, let them be free. Let the mind be like wood and stone, without discrimination. When the mind has no activity and the ground of the mind is empty, the sun of wisdom will naturally appear, like the sun emerging from the clouds. Cease all clinging, greed, hatred, love, grasping, defilement, and purity, exhaust all emotions. Facing the five desires and eight winds, do not be bound by seeing, hearing, awareness, and knowing. Do not be deluded by all realms. Naturally, you will be fully endowed with miraculous powers and wonderful functions. This is a liberated person. Facing all realms, the mind has no stillness or disturbance, neither gathering nor scattering. Penetrating all sounds and forms without obstruction is called a Daoist (one who practices the Way). But if you are not bound by all good and evil, defilement and purity, conditioned worldly blessings and wisdom, then you are called Buddha-wisdom. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and views are exhausted. Not being bound, the mind is free, and this is called a Bodhisattva (enlightenment being) who has just awakened the aspiration, and immediately ascends to the Buddha-ground. All dharmas are originally not self-empty, do not say themselves are form, nor do they say themselves are right or wrong, defiled or pure, nor does the mind bind people. But people themselves falsely cling and attach, making various interpretations, and arising various knowledge and views. If the mind of defilement and purity is exhausted, not dwelling in bondage, not dwelling in liberation, without all conditioned and unconditioned, understanding the measure of the equal mind, being in the midst of birth and death, the mind is free. Ultimately, it does not mix with illusory dust, afflictions, aggregates, realms, entrances of birth and death. Standing alone without reliance, everything is unconstrained, going and staying without hindrance, coming and going in birth and death is like opening a door. If you encounter various sufferings and joys, unpleasant matters, the mind does not retreat. Do not think of fame, hearing, clothing, and food. Do not be greedy for all merits and benefits. Do not be hindered by worldly dharmas. Although the mind personally experiences suffering and joy, it does not affect the heart.'

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粗食接命補衣禦寒暑。兀兀如愚如聾相似稍有親分。于生死中廣學知解。求福求智于理無益。卻被解境風漂。卻歸生死海里。佛是無求人。求之即乖理。是無求理求之即失。若取于無求復同於有求。此法無實無虛。若能一生心如木石相似。不為陰界五欲八風之所漂溺。即生死因斷去住自由。不為一切有為因果所縛。他時還與無縛身同利物。以無縛心應一切心。以無縛慧解一切縛。亦能應病與藥。僧問。如今受戒身口清凈已。具諸善得解脫否。答少分解脫。未得心解脫。未得一切解脫。問云。何是心解脫。答不求佛不求知解。垢凈情盡亦不守此無求為。是亦不住盡處。亦不畏地獄縛。不愛天堂樂。一切法不拘。始名為解脫無礙。即身心及一切皆名解脫。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗頭白麵皺。老苦及身眼中流淚心中慞惶未有去處。到恁么時整理腳手不得也。縱有福智多聞都不相救為心眼未開。唯緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前。或忻或怖。六道五蘊現前盡見。嚴好舍宅舟船車輿光明顯赫。為縱自心貪愛。所見悉變為好境。隨所見重處受生都無自由分。龍畜良賤亦總未定。問如何得自由。答如今對五欲八風情無取捨。垢凈俱亡。如

日月在空。不緣而照。心如木石。亦如香象截流而過更無疑滯。此人天堂地獄所不能攝也。又不讀經看教語言。皆須宛轉歸就自己。但是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師能照破一切有無境法。是金剛即有自由獨立分。若不能恁么得。縱令誦得十二韋陀經。只成增上慢。卻是謗佛不是修行。讀經看教若準世間是好善事。若向明理人邊數此是壅塞人。十地之人脫不去流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛何慮佛不解語。只恐不是佛。被有無諸法轉不得自由。是以理未立先有福智載去。如賤使貴。不如於理先立後有福智。臨時作得。捉土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。于無量義作一義。師有時說法竟。大眾下堂。乃召之。大眾回首。師云。是什麼(藥山目之為百丈下堂句)唐元和九年正月十七日歸寂。壽九十五。長慶元年敕謚大智禪師。塔曰大寶勝輪。

禪門規式

百丈大智禪師。以禪宗肇自少室。至曹溪以來。多居律寺。雖別院然于說法住持未合規度故。常爾介懷。乃曰。祖之道欲誕布化元。冀來際不泯者。豈當與諸部阿笈摩教為隨行耶(舊梵語阿含。新云阿笈

【現代漢語翻譯】 現代漢語譯本： 日月在空中執行，不依賴任何外力而照耀。心如木頭石頭一般，又如香象截斷河流而過，不再有任何懷疑停滯。這樣的人，天堂地獄都無法束縛他。而且，即使不讀經書不看教典，所有言語都必須巧妙地迴歸到自身。所有的一切言教，都只是爲了闡明當下的覺性自身，完全不被一切有無諸法境界所轉移。這樣的人是導師，能夠照破一切有無境界之法。是金剛，即擁有自由獨立的本分。如果不能這樣領悟，縱然能夠背誦十二部韋陀經，也只會成為增上慢者，反而是誹謗佛法，而不是修行。讀經看教，如果按照世間的標準，是很好的善事。但對於明白道理的人來說，這卻是阻礙。即使是十地菩薩，也無法擺脫流入生死輪迴的河流。所以，不要尋求知解語義句，知解屬於貪慾，貪慾會變成疾病。只要當下遠離一切有無諸法，超越三句之外，自然與佛沒有差別。既然自己就是佛，何必擔心佛不理解你的語言？只怕自己不是佛，被有無諸法所轉移而不得自由。因此，在道理沒有確立之前，就用福智來承載，就像讓卑賤的人使用貴重的東西。不如先確立道理，然後才擁有福智，這樣臨時運用時，就能點石成金，變海水為酥酪，將須彌山粉碎成微塵，在一義中作出無量義，在無量義中作出一義。藥山禪師有時說法完畢，大眾下堂離去，藥山禪師便叫住他們。大眾回頭，藥山禪師問道：『是什麼？』（藥山禪師將此語視為百丈禪師下堂句）。唐元和九年正月十七日圓寂，享年九十五歲。長慶元年，朝廷敕謚為大智禪師，塔名為大寶勝輪。

禪門規式

百丈大智禪師認為，禪宗始於少室山，到曹溪慧能以來，大多居住在律寺中。雖然是別院，但在說法住持方面還不合規矩法度，因此常常為此掛懷。於是說：『祖師的道想要廣泛傳播，教化眾生，希望在未來不泯滅，難道應該與各部的阿笈摩教（舊梵語阿含，新譯為阿笈摩）一樣隨波逐流嗎？』

【English Translation】 English version: The sun and moon shine in the sky, illuminating without relying on any external force. The mind is like wood and stone, and like a fragrant elephant crossing a stream, without any doubt or stagnation. Such a person cannot be confined by either heaven or hell. Furthermore, even without reading scriptures or studying teachings, all words must skillfully return to oneself. All teachings are only to clarify the present awareness itself, completely unaffected by all phenomena of existence and non-existence. Such a person is a guide, capable of illuminating all phenomena of existence and non-existence. They are Vajra (Diamond), possessing the inherent freedom and independence. If one cannot realize this, even if one can recite the twelve Vedas, one will only become arrogant, and instead of practicing Buddhism, one will be slandering it. Reading scriptures and studying teachings, according to worldly standards, is a good deed. But for those who understand the truth, it is an obstruction. Even a Bodhisattva of the Tenth Ground cannot escape the river of birth and death. Therefore, do not seek knowledge of words and phrases, as knowledge belongs to greed, and greed becomes a disease. Simply stay away from all phenomena of existence and non-existence, and transcend the three phrases, and naturally there will be no difference from the Buddha. Since one is already a Buddha, why worry that the Buddha will not understand your language? Only fear that one is not a Buddha, and is swayed by the phenomena of existence and non-existence, unable to be free. Therefore, before the principle is established, one uses blessings and wisdom to carry it, like letting a lowly person use valuable things. It is better to establish the principle first, and then have blessings and wisdom, so that when using them temporarily, one can turn stone into gold, transform seawater into ghee, and crush Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) into dust. From one meaning, create limitless meanings, and from limitless meanings, create one meaning. Sometimes, after Master Yaoshan (Yaoshan: a Zen master) finished speaking, the assembly would leave the hall. Master Yaoshan would call them back. When the assembly turned their heads, Master Yaoshan would ask: 'What is it?' (Master Yaoshan regarded this saying as Master Baizhang's (Baizhang: a Zen master) leaving-the-hall phrase). He passed away on the 17th day of the first month of the ninth year of the Yuanhe era of the Tang Dynasty, at the age of ninety-five. In the first year of the Changqing era, the court posthumously conferred upon him the title of Great Wisdom Zen Master, and his pagoda was named Great Treasure Victory Wheel.

Zen Monastic Regulations

Zen Master Baizhang Dazhi believed that Zen Buddhism originated from Mount Shaoshi (Shaoshi: where Bodhidharma meditated), and since Huineng (Huineng: the Sixth Patriarch) of Caoxi (Caoxi: where Huineng lived), most Zen practitioners have resided in Vinaya monasteries. Although they were separate courtyards, the methods of teaching and upholding the Dharma were not in accordance with the regulations, so he was often concerned about this. Therefore, he said: 'The Patriarch's (Patriarch: refers to Bodhidharma or Huineng) Way wants to spread widely and transform sentient beings, hoping that it will not be extinguished in the future. Should it follow the various Agamas (Agama: early Buddhist texts) like the other schools?'

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摩。即小乘教也)或曰。瑜伽論瓔珞經。是大乘戒律。胡不依隨哉。師曰。吾所宗非局大小乘。非異大小乘。當博約折中設於制范務其宜也。於是創意別立禪居。凡具道眼有可尊之德者。號曰長老。如西域道高臘長。呼須菩提等之謂也。既為化主即處於方丈。同凈名之室。非私寢之室也。不立佛殿唯樹法堂者。表佛祖親囑授當代為尊也。所褒學眾無多少無高下。盡入僧堂中依夏次安排。設長連床施椸架。掛搭道具。臥必斜枕床唇。右脅吉祥睡者。以其坐禪既久。略偃息而已。具四威儀也。除入室請益。任學者勤怠。或上或下不拘常準。其闔院大眾朝參夕聚。長老上堂升坐。主事徒眾雁立側聆。賓主問酬激揚宗要者。示依法而住也。齋粥隨宜二時均遍者。務于節儉。表法食雙運也。行普請法上下均力也。置十務謂之寮舍。每用首領一人管多人營事。令各司其局也(主飯者目為飯頭。主菜者目為菜頭。他皆仿此)或有假號竊形混于清眾。並別緻喧撓之事。即堂維那檢舉抽下本位掛搭。擯令出院者。貴安清眾也。或彼有所犯。即以拄杖杖之。集眾燒衣缽道具遣逐。從偏門而出者。示恥辱也。詳此一條制有四益。一不污清眾生恭信故(三業不善不可共住。準律合用梵壇法治之者。當驅出院。清眾既安恭信生矣)二不毀僧形循佛

【現代漢語翻譯】 現代漢語譯本 摩(ma)。即小乘教也)或曰：『瑜伽論』、『瓔珞經』，是大乘戒律，為何不依隨呢？』 師父說：『我所宗奉的並非侷限於小乘或大乘，也並非與小乘或大乘相異。應當廣泛採納，精要提煉，折中調和，設立規範，務求適宜。』 於是，他創新地設立了禪居。凡是具有道眼、擁有值得尊敬的德行的人，都被稱為長老，如同西域德高望重、修道時間長的修行者，被稱為須菩提(Subhuti)等一樣。既然作為教化的主持者，就居住在方丈(abbot's chamber)之中，如同維摩詰(Vimalakirti)的居室，並非私人的寢室。不設立佛殿，只設立法堂，表明佛祖親自囑託，當代住持最為尊貴。所褒獎的學眾，無論多少，無論高下，都進入僧堂，按照夏臘(monastic age)的次序安排。設定長連床，設定椸架(clothes rack)，懸掛搭具。睡覺時必須斜枕床沿，右脅吉祥臥，因為他們坐禪已經很久，只是稍微休息一下而已。具備四威儀。除了進入方丈請教之外，任憑學者勤奮或懈怠，或上或下，不拘泥於常規。全寺大眾早晨參拜，晚上聚集。長老上堂升座，主管事務的徒眾像雁一樣站立在側聆聽。賓主之間問答酬對，激揚宗要，這是爲了表示依法而住。齋粥隨著時宜，早晚兩次均勻分遍，是爲了務求節儉，表明法食雙運。實行普請法，上下都盡力。設定十務，稱為寮舍(monk's quarter)，每個寮舍都用一個首領管理多人做事，使他們各自管理自己的事務(主管飯食的人稱為飯頭，主管蔬菜的人稱為菜頭，其他都仿照這個例子)。或者有人假冒身份，隱藏形跡，混在清凈的僧眾之中，並且另外製造喧鬧的事情，那麼堂維那(hall manager)就會檢舉，撤下他的本位掛搭，驅逐出院，這是爲了維護清凈的僧眾。或者他們有所觸犯，就用拄杖擊打他們，召集大眾燒燬他們的衣缽道具，從偏門驅逐出去，這是爲了表示恥辱。詳細考察這一條戒律，有四種益處：一是不玷污清凈的僧眾，使眾生生起恭敬和信心(三業不善的人不可共同居住，按照戒律應當用梵壇法來懲治他們，應當驅逐出院，清凈的僧眾安定了，恭敬和信心就產生了)；二是不毀壞僧人的形象，遵循佛陀 English version Mo (Ma). This refers to the Hinayana teachings.) Some say, 'Yogashastra' and 'Inrakakei' (Garland Sutra) are Mahayana precepts, why not follow them?' The master said, 'What I uphold is not limited to Hinayana or Mahayana, nor is it different from Hinayana or Mahayana. One should adopt widely, refine the essentials, reconcile and harmonize, establish norms, and strive for appropriateness.' Therefore, he innovatively established Zen monasteries. Anyone with the eye of the Dharma and possessing respectable virtues is called an Elder, like the highly virtuous and long-practicing ascetics in the Western Regions, called Subhuti and others. Since they are the masters of teaching, they reside in the abbot's chamber, like Vimalakirti's room, not a private bedroom. Not establishing a Buddha hall, but only establishing a Dharma hall, indicates that the Buddha personally entrusted the contemporary abbot as the most venerable. The praised disciples, regardless of number, high or low, all enter the Sangha hall and are arranged according to their monastic age. Long continuous beds are set up, and clothes racks are provided for hanging robes and tools. When sleeping, one must lie diagonally on the edge of the bed, in the auspicious right-side posture, because they have been meditating for a long time and are only resting slightly. They possess the four dignities. Except for entering the abbot's chamber for instruction, scholars are allowed to be diligent or lazy, up or down, without adhering to fixed standards. The entire monastery gathers in the morning and evening. The Elder ascends the Dharma seat, and the disciples in charge stand on the side like geese, listening attentively. The host and guests ask and answer, stimulating the essential points of the teachings, which shows that they abide by the Dharma. The congee and rice are distributed evenly twice a day according to the occasion, which is to strive for frugality, indicating the dual practice of Dharma and food. The practice of universal labor is carried out, and everyone exerts their strength. Ten offices are set up, called monk's quarters, each with a leader managing multiple people to handle affairs, so that they each manage their own affairs (the person in charge of rice is called the rice head, the person in charge of vegetables is called the vegetable head, and others follow this example). Or if someone falsely claims identity, hides their form, and mixes among the pure Sangha, and creates noisy affairs, then the hall manager will report it, remove their position, and expel them from the monastery, which is to maintain the purity of the Sangha. Or if they commit an offense, they will be struck with a staff, and the assembly will burn their robes and tools and expel them from the side gate, which is to show shame. Examining this precept in detail, there are four benefits: first, it does not defile the pure Sangha, causing beings to generate respect and faith (those with unwholesome three karmas cannot live together, according to the precepts, they should be punished with the Brahma altar method, and should be expelled from the monastery, the pure Sangha is stable, and respect and faith arise); second, it does not destroy the image of the Sangha, following the Buddha's

【English Translation】 Modern Chinese Translation: Mo (摩). This refers to the Hinayana teachings.) Some say, 'Yogashastra' and 'Inrakakei' (Garland Sutra) are Mahayana precepts, why not follow them?' The master said, 'What I uphold is not limited to Hinayana or Mahayana, nor is it different from Hinayana or Mahayana. One should adopt widely, refine the essentials, reconcile and harmonize, establish norms, and strive for appropriateness.' Therefore, he innovatively established Zen monasteries. Anyone with the eye of the Dharma and possessing respectable virtues is called an Elder, like the highly virtuous and long-practicing ascetics in the Western Regions, called Subhuti (須菩提) and others. Since they are the masters of teaching, they reside in the abbot's chamber (方丈) , like Vimalakirti's (維摩詰) room, not a private bedroom. Not establishing a Buddha hall, but only establishing a Dharma hall, indicates that the Buddha personally entrusted the contemporary abbot as the most venerable. The praised disciples, regardless of number, high or low, all enter the Sangha hall and are arranged according to their monastic age (夏臘). Long continuous beds are set up, and clothes racks (椸架) are provided for hanging robes and tools. When sleeping, one must lie diagonally on the edge of the bed, in the auspicious right-side posture, because they have been meditating for a long time and are only resting slightly. They possess the four dignities. Except for entering the abbot's chamber for instruction, scholars are allowed to be diligent or lazy, up or down, without adhering to fixed standards. The entire monastery gathers in the morning and evening. The Elder ascends the Dharma seat, and the disciples in charge stand on the side like geese, listening attentively. The host and guests ask and answer, stimulating the essential points of the teachings, which shows that they abide by the Dharma. The congee and rice are distributed evenly twice a day according to the occasion, which is to strive for frugality, indicating the dual practice of Dharma and food. The practice of universal labor is carried out, and everyone exerts their strength. Ten offices are set up, called monk's quarters (寮舍), each with a leader managing multiple people to handle affairs, so that they each manage their own affairs (the person in charge of rice is called the rice head (飯頭), the person in charge of vegetables is called the vegetable head (菜頭), and others follow this example). Or if someone falsely claims identity, hides their form, and mixes among the pure Sangha, and creates noisy affairs, then the hall manager (堂維那) will report it, remove their position, and expel them from the monastery, which is to maintain the purity of the Sangha. Or if they commit an offense, they will be struck with a staff, and the assembly will burn their robes and tools and expel them from the side gate, which is to show shame. Examining this precept in detail, there are four benefits: first, it does not defile the pure Sangha, causing beings to generate respect and faith (those with unwholesome three karmas cannot live together, according to the precepts, they should be punished with the Brahma altar method, and should be expelled from the monastery, the pure Sangha is stable, and respect and faith arise); second, it does not destroy the image of the Sangha, following the Buddha's English Translation: Mo (i.e., the teachings of the Hinayana). Some say, 'The Yogacarabhumi-sastra and the Inrakakei (Garland Sutra) are Mahayana precepts, why not follow them?' The Master said, 'What I uphold is not limited to the Hinayana or Mahayana, nor is it different from the Hinayana or Mahayana. It should be broadly adopted, refined, harmonized, and norms should be established, striving for appropriateness.' Therefore, he innovatively established Zen monasteries. All those who possess the eye of the Dharma and have respectable virtues are called Elders, like the highly virtuous and long-practicing ascetics in the Western Regions, called Subhuti (須菩提) and others. Since they are the masters of teaching, they reside in the abbot's chamber (方丈), like Vimalakirti's (維摩詰) room, not a private bedroom. Not establishing a Buddha hall, but only establishing a Dharma hall, indicates that the Buddha personally entrusted the contemporary abbot as the most venerable. The praised disciples, regardless of number, high or low, all enter the Sangha hall and are arranged according to their monastic age (夏臘). Long continuous beds are set up, and clothes racks (椸架) are provided for hanging robes and tools. When sleeping, one must lie diagonally on the edge of the bed, in the auspicious right-side posture, because they have been meditating for a long time and are only resting slightly. They possess the four dignities. Except for entering the abbot's chamber for instruction, scholars are allowed to be diligent or lazy, up or down, without adhering to fixed standards. The entire monastery gathers in the morning and evening. The Elder ascends the Dharma seat, and the disciples in charge stand on the side like geese, listening attentively. The host and guests ask and answer, stimulating the essential points of the teachings, which shows that they abide by the Dharma. The congee and rice are distributed evenly twice a day according to the occasion, which is to strive for frugality, indicating the dual practice of Dharma and food. The practice of universal labor is carried out, and everyone exerts their strength. Ten offices are set up, called monk's quarters (寮舍), each with a leader managing multiple people to handle affairs, so that they each manage their own affairs (the person in charge of rice is called the rice head (飯頭), the person in charge of vegetables is called the vegetable head (菜頭), and others follow this example). Or if someone falsely claims identity, hides their form, and mixes among the pure Sangha, and creates noisy affairs, then the hall manager (堂維那) will report it, remove their position, and expel them from the monastery, which is to maintain the purity of the Sangha. Or if they commit an offense, they will be struck with a staff, and the assembly will burn their robes and tools and expel them from the side gate, which is to show shame. Examining this precept in detail, there are four benefits: first, it does not defile the pure Sangha, causing beings to generate respect and faith (those with unwholesome three karmas cannot live together, according to the precepts, they should be punished with the Brahma altar method, and should be expelled from the monastery, the pure Sangha is stable, and respect and faith arise); second, it does not destroy the image of the Sangha, following the Buddha's

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制故(隨宜懲罰。得留法服。后必悔之)三不擾公門省獄訟故。四不泄于外護宗綱故(四來同居聖凡孰辨。且如來應世尚有六群之黨。況今像末豈得全無。但見一僧有過。便雷例譏誚。殊不知。以輕眾壞法其損甚大。今禪門若稍無妨害者。宜依百丈叢林格式量事區分。且立法防奸。不為賢士然。寧可有格而無犯。不可有犯而無教。惟百丈禪師護法之益。其大矣哉)禪門獨行。由百丈之始。今略敘大要遍示後代學者。令不忘本也。其諸軌度山門備焉。

景德傳燈錄卷第六 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第七

懷讓禪師第二世中四十五人(馬祖法嗣)潭州三角山總印禪師池州魯祖山寶云禪師洪州泐潭常興禪師虔州西堂智藏禪師京兆章敬寺懷惲禪師定州柏巖明哲禪師信州鵝湖大義禪師伏牛山自在禪師幽州盤山寶積禪師毗陵芙蓉山太毓禪師蒲州麻谷山寶徹禪師杭州鹽官齊安禪師婺州五泄山靈默禪師明州大梅山法常禪師京兆典善惟寬禪師湖南如會禪師鄂州無等禪師廬山歸宗寺智常禪師(已上十八人見錄)韶州渚涇山清賀禪師紫陰山惟建禪師封山洪𤀹禪師練山神玩禪師崛山道圓禪師玉臺惟然禪師池州灰山曇覬禪師荊州新寺寶積禪師河中府法藏禪師漢南慈悲寺良津禪師京兆府

【現代漢語翻譯】 現代漢語譯本： 制定規矩的原因：（爲了）根據情況進行懲罰，得以保留僧服，之後必定會後悔（當初沒好好管教）。（爲了）不擾亂官府，減少訴訟。（爲了）不對外泄露，維護宗門的綱紀（如果四方來的人都一起居住，聖人和凡人如何區分？況且如來應世時還有六群比丘的黨羽，更何況現在末法時期，怎麼可能完全沒有犯錯的人？但凡見到一個僧人有過錯，就立刻譏諷嘲笑，卻不知道以輕慢大眾來破壞佛法，損失非常大。現在禪門如果稍微沒有妨礙的，應該依照百丈叢林的規矩，根據事情的大小來區分處理。而且立法是爲了防止奸邪，不是爲了賢士。寧可有規矩而沒有人觸犯，不可有觸犯而沒有教導。只有百丈禪師護持佛法的益處，才是最大的。）禪門獨自修行，是從百丈禪師開始的。現在簡略地敘述大要，普遍地告知後代的學者，讓他們不要忘記根本。其他的各種規章制度，山門都完備。 《景德傳燈錄》卷第六 大正藏第51冊 No. 2076 《景德傳燈錄》 《景德傳燈錄》卷第七 懷讓禪師第二世弟子中有四十五人（馬祖（Mazu，禪師名號）的法嗣）：潭州三角山總印禪師（Zongyin Chanshi of Sanjiao Mountain in Tanzhou），池州魯祖山寶云禪師（Baoyun Chanshi of Luzu Mountain in Chizhou），洪州泐潭常興禪師（Changxing Chanshi of Letan in Hongzhou），虔州西堂智藏禪師（Zhizang Chanshi of Xitang in Qianzhou），京兆章敬寺懷惲禪師（Huaiyun Chanshi of Zhangjing Temple in Jingzhao），定州柏巖明哲禪師（Mingzhe Chanshi of Baiyan in Dingzhou），信州鵝湖大義禪師（Dayi Chanshi of Ehu in Xinzhou），伏牛山自在禪師（Zizai Chanshi of Funiu Mountain），幽州盤山寶積禪師（Baoji Chanshi of Panshan in Youzhou），毗陵芙蓉山太毓禪師（Taiyu Chanshi of Furong Mountain in Piling），蒲州麻谷山寶徹禪師（Baoche Chanshi of Magu Mountain in Puzhou），杭州鹽官齊安禪師（Qian Chanshi of Yanguan in Hangzhou），婺州五泄山靈默禪師（Lingmo Chanshi of Wuxie Mountain in Wuzhou），明州大梅山法常禪師（Fachang Chanshi of Damei Mountain in Mingzhou），京兆典善惟寬禪師（Weikuan Chanshi of Dianshan in Jingzhao），湖南如會禪師（Ruhui Chanshi of Hunan），鄂州無等禪師（Wudeng Chanshi of Ezhou），廬山歸宗寺智常禪師（Zhichang Chanshi of Guizong Temple in Lushan）（以上十八人見於記錄），韶州渚涇山清賀禪師（Qinghe Chanshi of Zhujing Mountain in Shaozhou），紫陰山惟建禪師（Weijian Chanshi of Ziyin Mountain），封山洪𤀹禪師（Hongbian Chanshi of Fengshan），練山神玩禪師（Shenwan Chanshi of Lianshan），崛山道圓禪師（Daoyuan Chanshi of Jueshan），玉臺惟然禪師（Weiran Chanshi of Yutai），池州灰山曇覬禪師（Tanqi Chanshi of Huishan in Chizhou），荊州新寺寶積禪師（Baoji Chanshi of Xin Temple in Jingzhou），河中府法藏禪師（Fazang Chanshi of Hezhong Prefecture），漢南慈悲寺良津禪師（Liangjin Chanshi of Cibei Temple in Hannan），京兆府

【English Translation】 English version: The reasons for establishing rules: (To) punish according to the circumstances, so that they can retain their monastic robes, and they will surely regret it later (if they were not properly disciplined). (To) avoid disturbing the government and reduce lawsuits. (To) not leak secrets to the outside and protect the tenets of the sect (If people from all directions live together, how can saints and ordinary people be distinguished? Moreover, when the Tathagata appeared in the world, there were still factions of the Six Groups of Bhikkhus, let alone in this Dharma-ending age, how can there be no one who makes mistakes? Whenever a monk is seen to have a fault, they are immediately ridiculed and mocked, but they do not know that destroying the Dharma by slighting the masses causes great loss. Now, if the Chan school is slightly free from interference, it should follow the rules of Baizhang's monastery and distinguish and handle matters according to their size. Moreover, establishing laws is to prevent evil, not for the sake of the virtuous. It is better to have rules and no one violates them than to have violations and no teaching. Only the benefit of Chan Master Baizhang protecting the Dharma is the greatest.) The independent practice of the Chan school began with Chan Master Baizhang. Now, I will briefly describe the main points and universally inform later generations of scholars so that they do not forget the fundamentals. All other rules and regulations are complete in the mountain gate. Jingde Records of the Transmission of the Lamp, Volume 6 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp Jingde Records of the Transmission of the Lamp, Volume 7 Among the second-generation disciples of Chan Master Huairang, there were forty-five people (Dharma heirs of Mazu (馬祖, a Chan master's title)): Chan Master Zongyin (總印禪師) of Sanjiao Mountain (三角山) in Tanzhou (潭州), Chan Master Baoyun (寶云禪師) of Luzu Mountain (魯祖山) in Chizhou (池州), Chan Master Changxing (常興禪師) of Letan (泐潭) in Hongzhou (洪州), Chan Master Zhizang (智藏禪師) of Xitang (西堂) in Qianzhou (虔州), Chan Master Huaiyun (懷惲禪師) of Zhangjing Temple (章敬寺) in Jingzhao (京兆), Chan Master Mingzhe (明哲禪師) of Baiyan (柏巖) in Dingzhou (定州), Chan Master Dayi (大義禪師) of Ehu (鵝湖) in Xinzhou (信州), Chan Master Zizai (自在禪師) of Funiu Mountain (伏牛山), Chan Master Baoji (寶積禪師) of Panshan (盤山) in Youzhou (幽州), Chan Master Taiyu (太毓禪師) of Furong Mountain (芙蓉山) in Piling (毗陵), Chan Master Baoche (寶徹禪師) of Magu Mountain (麻谷山) in Puzhou (蒲州), Chan Master Qian (齊安禪師) of Yanguan (鹽官) in Hangzhou (杭州), Chan Master Lingmo (靈默禪師) of Wuxie Mountain (五泄山) in Wuzhou (婺州), Chan Master Fachang (法常禪師) of Damei Mountain (大梅山) in Mingzhou (明州), Chan Master Weikuan (惟寬禪師) of Dianshan (典善) in Jingzhao (京兆), Chan Master Ruhui (如會禪師) of Hunan (湖南), Chan Master Wudeng (無等禪師) of Ezhou (鄂州), Chan Master Zhichang (智常禪師) of Guizong Temple (歸宗寺) in Lushan (廬山) (The above eighteen people are recorded), Chan Master Qinghe (清賀禪師) of Zhujing Mountain (渚涇山) in Shaozhou (韶州), Chan Master Weijian (惟建禪師) of Ziyin Mountain (紫陰山), Chan Master Hongbian (洪𤀹禪師) of Fengshan (封山), Chan Master Shenwan (神玩禪師) of Lianshan (練山), Chan Master Daoyuan (道圓禪師) of Jueshan (崛山), Chan Master Weiran (惟然禪師) of Yutai (玉臺), Chan Master Tanqi (曇覬禪師) of Huishan (灰山) in Chizhou (池州), Chan Master Baoji (寶積禪師) of Xin Temple (新寺) in Jingzhou (荊州), Chan Master Fazang (法藏禪師) of Hezhong Prefecture (河中府), Chan Master Liangjin (良津禪師) of Cibei Temple (慈悲寺) in Hannan (漢南), Jingzhao Prefecture (京兆府)

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崇禪師南嶽智周禪師白虎法宣禪師金窟惟直禪師臺州柏巖常徹禪師乾元暉禪師齊州道巖禪師襄州常堅禪師荊南寶貞禪師雲水靖宗禪師荊州永泰寺靈湍禪師潭州龍牙山圓暢禪師洪州雙嶺道方禪師羅浮山修廣禪師峴山定慶禪師越州洞泉惟獻禪師光明普滿禪師(已上二十七人無機緣語句不錄)

懷讓禪師第二世法嗣

潭州三角山總印禪師。僧問。如何是三寶。師曰。禾麥豆。曰學人不會。師曰。大眾欣然奉持。師上堂曰。若論此事貶上眉毛早已蹉過也。麻谷便問。貶上眉毛即不問。如何是此事。師曰。蹉過也。麻谷乃掀禪床。師打之。麻谷無語(長慶代云。悄然)。

池州魯祖山寶云禪師。問如何是諸佛師。師云。頭上有寶冠者不是。僧云。如何即是。師云。頭上無寶冠。洞山來參禮拜后侍立少頃而出。卻再入來。師云。只恁么只恁么所以如此。洞山云。大有人不肯。師云。作么取汝口辨。洞山乃侍奉數月。僧問。如何是言不言。師云。汝口在什麼處。僧云。無口。師云。將什麼吃飯。僧無對(洞山代云。他不饑吃什麼飯)師尋常見僧來便面壁。南泉聞云。我尋常向僧道。向佛未出世時會取。尚不得一個半個。他恁么地驢年去(玄覺云。為復唱和語不肯語。保福問長慶。只如魯祖節文在什麼處被南泉恁么

【現代漢語翻譯】 現代漢語譯本：崇禪師（Chong Chanshi），南嶽智周禪師（Nanyue Zhizhou Chanshi），白虎法宣禪師（Baihu Faxuan Chanshi），金窟惟直禪師（Jinku Weizhi Chanshi），臺州柏巖常徹禪師（Taizhou Baiyan Changche Chanshi），乾元暉禪師（Qianyuan Hui Chanshi），齊州道巖禪師（Qizhou Daoyan Chanshi），襄州常堅禪師（Xiangzhou Changjian Chanshi），荊南寶貞禪師（Jingnan Baozhen Chanshi），雲水靖宗禪師（Yunshui Jingzong Chanshi），荊州永泰寺靈湍禪師（Jingzhou Yongtaisi Lingtuan Chanshi），潭州龍牙山圓暢禪師（Tanzhou Longyashan Yuanchang Chanshi），洪州雙嶺道方禪師（Hongzhou Shuangling Daofang Chanshi），羅浮山修廣禪師（Luofushan Xiuguang Chanshi），峴山定慶禪師（Xianshan Dingqing Chanshi），越州洞泉惟獻禪師（Yuezhou Dongquan Weixian Chanshi），光明普滿禪師（Guangming Puman Chanshi）。（以上二十七人沒有相關的機緣語句，故不記錄）

懷讓禪師（Huairang Chanshi）第二世法嗣

潭州三角山總印禪師（Tanzhou Sanjiaoshan Zongyin Chanshi）。有僧人問：『什麼是三寶？』禪師說：『禾、麥、豆。』僧人說：『學僧不明白。』禪師說：『大眾欣然奉持。』禪師上堂說法時說：『如果談論這件事，即使是抬高眉毛也早已錯過了。』麻谷（Magu）便問：『抬高眉毛暫且不問，什麼是這件事？』禪師說：『錯過了。』麻谷於是掀翻禪床。禪師打了他。麻谷無話可說。（長慶（Changqing）代答說：『悄然無聲。』）

池州魯祖山寶云禪師（Chizhou Luzushan Baoyun Chanshi）。有人問：『什麼是諸佛之師？』禪師說：『頭上有寶冠的不是。』僧人說：『那什麼是？』禪師說：『頭上沒有寶冠。』洞山（Dongshan）前來參拜，禮拜后侍立片刻便出去了。之後又再次進來。禪師說：『就是這樣，就是這樣，所以才這樣。』洞山說：『很多人不肯承認。』禪師說：『你打算怎麼用你的口才？』洞山於是侍奉了數月。有僧人問：『什麼是不言之言？』禪師說：『你的口在哪裡？』僧人說：『沒有口。』禪師說：『用什麼吃飯？』僧人無言以對。（洞山代答說：『他不餓，吃什麼飯？』）禪師經常看見僧人來就面壁。南泉（Nanquan）聽聞后說：『我經常對僧人說，在佛未出世時領會，尚且得不到一個半個。他這樣驢年才能明白。』（玄覺（Xuanjue）說：『是唱和之語還是不肯之語？』保福（Baofu）問長慶：『就像魯祖的節文在哪裡被南泉這樣說？』）

【English Translation】 English version: Chong Chanshi, Nanyue Zhizhou Chanshi, Baihu Faxuan Chanshi, Jinku Weizhi Chanshi, Taizhou Baiyan Changche Chanshi, Qianyuan Hui Chanshi, Qizhou Daoyan Chanshi, Xiangzhou Changjian Chanshi, Jingnan Baozhen Chanshi, Yunshui Jingzong Chanshi, Jingzhou Yongtaisi Lingtuan Chanshi, Tanzhou Longyashan Yuanchang Chanshi, Hongzhou Shuangling Daofang Chanshi, Luofushan Xiuguang Chanshi, Xianshan Dingqing Chanshi, Yuezhou Dongquan Weixian Chanshi, Guangming Puman Chanshi. (The above twenty-seven individuals have no recorded statements of enlightenment, so they are not included.)

Second Generation Dharma Successor of Huairang Chanshi

Tanzhou Sanjiaoshan Zongyin Chanshi. A monk asked, 'What are the Three Jewels (Sanbao)?' The master said, 'Rice, wheat, and beans.' The monk said, 'This student does not understand.' The master said, 'The assembly joyfully upholds them.' The master, ascending the Dharma hall, said, 'If we discuss this matter, even raising an eyebrow has already missed it.' Magu then asked, 'Raising an eyebrow is not the question; what is this matter?' The master said, 'Missed it.' Magu then overturned the Zen seat. The master struck him. Magu was speechless. (Changqing substituted, saying, 'Silently.')

Chizhou Luzushan Baoyun Chanshi. Someone asked, 'What is the teacher of all Buddhas?' The master said, 'The one with a jeweled crown on their head is not it.' The monk said, 'Then what is it?' The master said, 'The one without a jeweled crown on their head.' Dongshan came to visit, bowed, and stood in attendance for a short while before leaving. Then he came back again. The master said, 'Just like this, just like this, that's why it is like this.' Dongshan said, 'Many people do not acknowledge it.' The master said, 'How do you intend to use your eloquence?' Dongshan then served for several months. A monk asked, 'What is speech that is not speech?' The master said, 'Where is your mouth?' The monk said, 'No mouth.' The master said, 'What do you use to eat?' The monk was speechless. (Dongshan substituted, saying, 'If he is not hungry, what does he eat?') The master often turned to face the wall whenever he saw monks coming. Nanquan, hearing this, said, 'I often tell monks that even if they comprehend before the Buddha appeared in the world, they still wouldn't get one and a half. He will only understand in the year of the donkey.' (Xuanjue said, 'Is it a responsive phrase or an unwilling phrase?' Baofu asked Changqing, 'Just where in Luzu's text was Nanquan able to say this?')

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道。長慶雲。退己讓於人。萬中無一個。羅山云。陳老師當時若見。背上與五火抄。何故如此。為伊解放不解收。玄沙云。我當時若見也與五火抄。云居錫云。羅山玄沙總恁么道。為復一般別有道理若擇得出。許上坐佛法有去處。玄覺云。且道。玄沙五火抄。打伊著不著)。

洪州泐潭常興禪師。僧問。如何是曹溪門下客。師云。南來燕。僧云。學人不會。師云。養羽候秋風。僧問。如何是宗乘極則事。師云。秋雨草離披。又南泉躬至見師面壁乃拊師背。問汝是阿誰。曰普愿。師曰。如何。曰也尋常。師曰。汝何多事。

虔州西堂智藏禪師者。虔化人也。姓廖氏。八歲從師。二十五具戒。有相者睹其殊表。謂之曰。師骨氣非凡。當爲法王之輔佐也。師遂往佛跡巖參禮大寂。與百丈海禪師同爲入室。皆承印記。一日大寂遣師詣長安。奉書于忠國師。國師問曰。汝師說什麼法。師從東過西而立。國師曰。只遮個更別有。師卻過東邊立。國師曰。遮個是馬師底。仁者作么生。師曰。早個呈似和尚了。尋又送書往徑山與國一禪師(語在國一章)屬連帥路嗣恭延請大寂居府應期盛化。師回郡得大寂付授納袈裟令學者親近。僧問馬祖。請和尚離四句絕百非。直指某甲西來意。祖云。我今日無心情。汝去問取智藏。其僧

【現代漢語翻譯】 現代漢語譯本： 道。長慶雲：『退己讓人，萬中無一個。』羅山云：『陳老師當時若見，背上與五火抄。』何故如此？為伊解放不解收。玄沙云：『我當時若見也與五火抄。』云居錫云：『羅山、玄沙總恁么道，為復一般別有道理？若擇得出，許上座佛法有去處。』玄覺云：『且道，玄沙五火抄，打伊著不著？』

洪州泐潭常興禪師。僧問：『如何是曹溪（Caoxi，地名，禪宗六祖慧能弘法之地，代指禪宗）門下客？』師云：『南來燕。』僧云：『學人不會。』師云：『養羽候秋風。』僧問：『如何是宗乘極則事？』師云：『秋雨草離披。』又南泉（Nanquan，人名，禪師）躬至見師面壁乃拊師背，問：『汝是阿誰？』曰：『普愿（Puyuan，人名，禪師法號）。』師曰：『如何？』曰：『也尋常。』師曰：『汝何多事？』

虔州西堂智藏禪師者，虔化人也，姓廖氏。八歲從師，二十五具戒。有相者睹其殊表，謂之曰：『師骨氣非凡，當爲法王之輔佐也。』師遂往佛跡巖參禮大寂（Daji，人名，禪師法號），與百丈海禪師同爲入室，皆承印記。一日大寂遣師詣長安，奉書于忠國師（Zhong Guoshi，人名，國師稱號）。國師問曰：『汝師說什麼法？』師從東過西而立。國師曰：『只遮個更別有？』師卻過東邊立。國師曰：『遮個是馬師（Mashi，人名，禪師）底，仁者作么生？』師曰：『早個呈似和尚了。』尋又送書往徑山與國一禪師（Guo Yi Chanshi，人名，禪師法號）（語在國一章）。屬連帥路嗣恭延請大寂居府應期盛化。師回郡得大寂付授納袈裟令學者親近。僧問馬祖（Mazu，人名，禪師）。請和尚離四句絕百非，直指某甲西來意。祖云：『我今日無心情，汝去問取智藏。』其僧

【English Translation】 English version: Dao. Changqing said, 'To yield to others, there is not one in ten thousand.' Luoshan said, 'If Master Chen had seen it at that time, he would have given him five fire brands on his back.' Why is this so? Because he releases but does not know how to collect. Xuansha said, 'If I had seen it at that time, I would also have given him five fire brands.' Yunju Xi said, 'Luoshan and Xuansha all say so, is it the same or is there another reason? If you can discern it, I will allow you to have a place to go in the Buddha Dharma.' Xuanjue said, 'Tell me, Xuansha's five fire brands, did they hit him or not?'

Chan Master Changxing of Letan in Hongzhou. A monk asked, 'What is a guest under the Caoxi (Caoxi, place name, where the Sixth Patriarch Huineng of Zen Buddhism propagated the Dharma, referring to Zen Buddhism) gate?' The master said, 'Swallows from the south.' The monk said, 'This student does not understand.' The master said, 'Nourishing feathers waiting for the autumn wind.' The monk asked, 'What is the ultimate matter of the Zen vehicle?' The master said, 'Autumn rain, grass scattered.' Then Nanquan (Nanquan, personal name, Chan master) personally came to see the master facing the wall and patted the master's back, asking, 'Who are you?' He said, 'Puyuan (Puyuan, personal name, Chan master's Dharma name).' The master said, 'How is it?' He said, 'Also ordinary.' The master said, 'Why are you so meddlesome?'

Chan Master Zhizang of Xitang in Qianzhou, was a native of Qianhua, with the surname Liao. He followed a teacher at the age of eight and received full ordination at twenty-five. A physiognomist saw his extraordinary appearance and said to him, 'Master, your bones and spirit are extraordinary, you should be an assistant to the Dharma King.' The master then went to the Buddha Footprint Rock to pay homage to Daji (Daji, personal name, Chan master's Dharma name), and together with Chan Master Baizhang Hai, they entered the room and both received the seal of approval. One day, Daji sent the master to Chang'an to present a letter to National Teacher Zhong (Zhong Guoshi, personal name, title of National Teacher). The National Teacher asked, 'What Dharma does your master speak?' The master stood from east to west. The National Teacher said, 'Is there something else besides this?' The master then stood on the east side. The National Teacher said, 'This is Master Ma's (Mashi, personal name, Chan master), what do you do?' The master said, 'I have already presented it to the abbot.' Soon after, he sent a letter to Jingshan to Chan Master Guo Yi (Guo Yi Chanshi, personal name, Chan master's Dharma name) (the words are in the Guo Yi chapter). It happened that Lian Shuai Lu Sigong invited Daji to reside in the prefecture and flourish as expected. The master returned to the prefecture and received the robe bestowed by Daji, allowing scholars to approach him. A monk asked Mazu (Mazu, personal name, Chan master), 'Please, abbot, leave the four sentences and cut off the hundred negations, directly point out the meaning of my coming from the west.' The ancestor said, 'I am not in the mood today, go ask Zhizang.' The monk

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乃來問師。師云。汝何不問和尚。僧云。和尚令某甲來問上坐。師以手摩頭云。今日頭疼。汝去問海師兄。其僧又去問海(百丈和尚)海云。我到遮里卻不會。僧乃舉似馬祖。祖云。藏頭白海頭黑。馬祖一日問師云。子何不看經。師云。經豈異邪。祖云。然雖如此。汝向後為人也須得。曰智藏病思自養。敢言為人。祖云。子末年必興於世也。馬祖滅后。師唐貞元七年眾請開堂。李尚書翱嘗問僧。馬大師有什麼言教。僧云。大師或說即心即佛。或說非心非佛。李云。總過遮邊。李卻問師。馬大師有什麼言教。師呼李翱。翱應諾。師云。鼓角動也。制空禪師謂師曰。日出太早生。師曰。正是時。師住西堂。後有一俗士問。有天堂地獄否。師曰有。曰有佛法僧寶否。師曰有。更有多問盡答言有。曰和尚恁么道莫錯否。師曰。汝曾見尊宿來耶。曰某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰他道一切總無。師曰。汝有妻否。曰有。師曰。徑山和尚有妻否。曰無。師曰。徑山和尚道無即得俗士禮謝而去。師元和九年四月八日歸寂。壽八十臘五十五。憲宗謚大宣教禪師。塔曰元和證真。至穆宗重謚大覺禪師。

京兆府章敬寺懷惲禪師。泉州同安人也。姓謝氏。受大寂心印。初住定州柏巖。次止中條山。唐元和初憲宗詔

【現代漢語翻譯】 那僧人於是來問智藏禪師。智藏禪師說：『你為什麼不去問和尚（指馬祖道一）？』僧人說：『和尚讓我來問上坐（指智藏）。』智藏禪師用手摸著頭說：『今天頭疼，你去找海師兄問吧。』那僧人又去問海（百丈懷海）。懷海說：『我到這裡卻不會了。』僧人於是把情況告訴了馬祖。馬祖說：『藏頭白，海頭黑。』 馬祖有一天問智藏禪師說：『你為什麼不看經？』智藏禪師說：『經有什麼特別的嗎？』馬祖說：『即使如此，你以後爲人師表也必須懂得（經）。』智藏禪師說：『智藏有病需要休養，怎敢說爲人師表？』馬祖說：『你晚年必定會興盛於世。』 馬祖圓寂后，智藏禪師在唐貞元七年被大眾邀請開堂說法。李尚書翱曾經問僧人：『馬大師有什麼言教？』僧人說：『大師有時說即心即佛，有時說非心非佛。』李翱說：『總過遮邊（都超越了這些）。』李翱卻問智藏禪師：『馬大師有什麼言教？』智藏禪師呼喚李翱。李翱應諾。智藏禪師說：『鼓角動也（鼓角已經響了）。』制空禪師對智藏禪師說：『日出太早生。』智藏禪師說：『正是時候。』智藏禪師住在西堂。 後來有一個俗人問：『有天堂地獄嗎？』智藏禪師說：『有。』又問：『有佛法僧三寶嗎？』智藏禪師說：『有。』更多的問題都回答說『有』。俗人說：『和尚您這樣說沒錯嗎？』智藏禪師說：『你曾經見過尊宿嗎？』俗人說：『我曾經參拜過徑山和尚。』智藏禪師說：『徑山和尚對你怎麼說？』俗人說：『他說一切總無。』智藏禪師說：『你有妻子嗎？』俗人說：『有。』智藏禪師說：『徑山和尚有妻子嗎？』俗人說：『沒有。』智藏禪師說：『徑山和尚說無就可以了。』俗人禮拜感謝而去。 智藏禪師在唐元和九年四月八日圓寂，享年八十歲，僧臘五十五年。憲宗謚號為大宣教禪師，塔名為元和證真。到穆宗時又追諡為大覺禪師。

京兆府章敬寺懷惲禪師，是泉州同安人，姓謝。接受了大寂（馬祖道一）的心印。最初住在定州柏巖，後來住在中條山。唐元和初年，憲宗下詔。

【English Translation】 Then the monk came to ask Master Zhizang. Master Zhizang said, 'Why don't you ask the Abbot (referring to Mazu Daoyi)?' The monk said, 'The Abbot told me to ask you, the senior monk.' Master Zhizang touched his head and said, 'My head hurts today. Go ask Senior Monk Hai.' The monk then went to ask Hai (Baizhang Huaihai). Huaihai said, 'When I get here, I don't know.' The monk then told Mazu about the situation. Mazu said, 'The head of Zang is white, the head of Hai is black.' One day, Mazu asked Master Zhizang, 'Why don't you read the sutras?' Master Zhizang said, 'Is there anything special about the sutras?' Mazu said, 'Even so, you must understand (the sutras) if you are to be a teacher in the future.' Master Zhizang said, 'Zhizang is ill and needs to rest, how dare I say I am a teacher?' Mazu said, 'You will surely flourish in the world in your later years.' After Mazu passed away, Master Zhizang was invited by the public to open a Dharma hall in the seventh year of the Zhenyuan era of the Tang Dynasty. Minister Li Ao once asked a monk, 'What teachings did Great Master Ma have?' The monk said, 'The Great Master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.' Li Ao said, 'Totally beyond this side (transcending all of these).' Li Ao then asked Master Zhizang, 'What teachings did Great Master Ma have?' Master Zhizang called out to Li Ao. Li Ao responded. Master Zhizang said, 'The drums and horns are moving (the drums and horns have already sounded).' Zen Master Zhikong said to Master Zhizang, 'The sun rises too early.' Master Zhizang said, 'It is just the right time.' Master Zhizang lived in Xitang. Later, a layman asked, 'Are there heavens and hells?' Master Zhizang said, 'Yes.' He also asked, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' Master Zhizang said, 'Yes.' He answered 'yes' to more questions. The layman said, 'Is it not wrong for you to say so, Master?' Master Zhizang said, 'Have you ever seen a venerable monk?' The layman said, 'I have visited Zen Master Jingshan.' Master Zhizang said, 'What did Zen Master Jingshan say to you?' The layman said, 'He said that everything is empty.' Master Zhizang said, 'Do you have a wife?' The layman said, 'Yes.' Master Zhizang said, 'Does Zen Master Jingshan have a wife?' The layman said, 'No.' Master Zhizang said, 'It is okay for Zen Master Jingshan to say that everything is empty.' The layman bowed and thanked him before leaving. Master Zhizang passed away on the eighth day of the fourth month of the ninth year of the Yuanhe era of the Tang Dynasty, at the age of eighty, with fifty-five years as a monk. Emperor Xianzong gave him the posthumous title of Great Teacher of Propaganda and Teaching, and his pagoda was named Yuanhe Zhengzhen. Emperor Muzong later posthumously honored him as Great Awakened Teacher.

Zen Master Huaiyun of Zhangjing Temple in Jingzhao Prefecture was a native of Tongan, Quanzhou, with the surname Xie. He received the mind-seal of Daji (Mazu Daoyi). He first lived in Baiyan, Dingzhou, and later lived in Zhongtiao Mountain. In the early years of the Yuanhe era of the Tang Dynasty, Emperor Xianzong issued an edict.

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居上寺玄學者奔湊。師上堂示徒曰。至理忘言時人不悉。強習他事以為功能。不知自性元非塵境。是個微妙大解脫門。所有鑑覺不染不礙。如是光明未曾休廢。曩劫至今固無變易。猶如日輪遠近斯照。雖及眾色不與一切和合。靈燭妙明非假鍛鍊。為不了故取於物象。但如捏目妄起空華。徒自疲勞枉經劫數。若能返照無第二人。舉措施為不虧實相。僧問心法雙亡指歸何所。師曰。郢人無污徒勞運斤。曰請師不返之言。師曰。即無返句(後人舉之於洞山。洞山云。道即甚易。罕遇作家)百丈和尚令一僧來伺候。師上堂次。展坐具禮拜了。起來拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過。或問。祖師傳心地法門。為是真如心。妄想心。非真非妄心。為是三乘教外別立心。師曰。汝見目前虛空么。曰信知常在目前人自不見。師曰。汝莫認影像。曰和尚作么生。師以手撥空三下曰。作么生即是。師曰。汝向後會去在。有一僧來繞師三匝振錫而立。師曰。是是(長慶代云。和尚佛法身心何在)其僧又到南泉。亦繞南泉三匝振錫而立。南泉云。不是不是。此是風力所轉始終成壞。僧云。章敬道是。和尚為什麼道不是。南泉云。章敬即是是汝不是(長慶代云。和尚是什麼心行。云居錫云。章敬未必道是。南泉未必道不

【現代漢語翻譯】 現代漢語譯本 居上寺的玄學學者紛紛前來聚集。章敬禪師升座向弟子開示說：『至高的真理是無法用言語表達的，但世人卻不明白這個道理，反而努力學習其他事物，以為那就是修行。他們不知道自性原本就不是塵世的境界，而是一個微妙的大解脫之門。所有的覺知都清凈無染，沒有任何阻礙。這樣的光明從未停止過，從過去到現在，一直沒有改變。就像太陽一樣，無論遠近都能照耀，雖然照到各種顏色，卻不與任何顏色混合。靈明的覺性，不是通過後天的鍛鍊才能獲得的。只因爲不明白這個道理，才去執著于外在的物象，就像眼睛被矇蔽時，會錯誤地看到空中的花朵一樣。這樣只會徒勞地疲憊自己，白白地經歷無數劫。如果能反觀自性，就會發現沒有第二個自我，所有的言行舉止都不會偏離實相。』 有僧人問：『心法雙亡，最終的歸宿在哪裡？』 章敬禪師說：『郢地的人沒有沾染污垢，徒勞地揮動斧頭。』（比喻白費力氣） 僧人說：『請禪師說一句不返回的話。』 章敬禪師說：『沒有可以返回的語句。』（後來有人將這句話告訴洞山良價禪師，洞山禪師說：『道其實很容易，只是很少遇到真正懂得的人。』） 百丈懷海禪師派一個僧人來伺候章敬禪師。章敬禪師升座說法時，這個僧人展開坐具，禮拜后，站起來拿起章敬禪師的一隻鞋子，用衣袖拂去灰塵，然後倒扣過來。 章敬禪師說：『老僧的罪過啊。』 有人問：『祖師傳授的心地法門，是真如心（Tathata-citta，如實的心），還是妄想心（Vikshepa-citta，虛妄分別的心），還是非真非妄心？是三乘教法之外另外建立的心嗎？』 章敬禪師說：『你看到眼前的虛空嗎？』 那人說：『相信它一直都在眼前，只是人們自己看不見。』 章敬禪師說：『你不要執著于影像。』 那人說：『和尚您怎麼做呢？』 章敬禪師用手在空中撥動三下，說：『怎麼做就是這樣。』 章敬禪師說：『你以後會明白的。』 有一個僧人繞著章敬禪師走了三圈，然後搖著錫杖站立。 章敬禪師說：『是是。』（長慶慧棱禪師代替他說：『和尚的佛法身心在哪裡？』） 這個僧人又到南泉普愿禪師那裡，也繞著南泉禪師走了三圈，然後搖著錫杖站立。 南泉禪師說：『不是不是，這是風力所轉，終究會成壞。』 僧人說：『章敬禪師說是，和尚您為什麼說不是？』 南泉禪師說：『章敬禪師說的是，你不是。』（長慶慧棱禪師代替他說：『和尚是什麼心行？』云居道膺禪師說：『章敬禪師未必說是，南泉禪師未必說不是。』）

【English Translation】 English version Scholars of metaphysics from Jushang Temple flocked together. Chan Master Zhangjing ascended the platform and instructed his disciples, saying: 'The ultimate truth cannot be expressed in words, but people do not understand this principle, and instead strive to learn other things, thinking that is cultivation. They do not know that the self-nature is originally not a realm of dust, but a subtle gate of great liberation. All awareness is pure and unpolluted, without any hindrance. Such light has never ceased, and has not changed from the past to the present. Just like the sun, it shines regardless of distance, and although it shines on various colors, it does not mix with any color. The spiritual and bright awareness is not obtained through acquired training. Only because they do not understand this principle do they cling to external objects, just like when the eyes are blinded, they mistakenly see flowers in the air. This will only tire themselves in vain and waste countless kalpas. If one can reflect on the self-nature, one will find that there is no second self, and all words and deeds will not deviate from the true nature.' A monk asked: 'When both the mind and the Dharma are extinguished, where is the ultimate destination?' Chan Master Zhangjing said: 'The people of Ying have no stains, so it is futile to wield the axe.' (A metaphor for wasting effort) The monk said: 'Please, Master, say a word that does not return.' Chan Master Zhangjing said: 'There is no sentence to return to.' (Later, someone told this to Chan Master Dongshan Liangjie, who said: 'The Way is actually very easy, but it is rare to meet someone who truly understands.') Chan Master Baizhang Huaihai sent a monk to serve Chan Master Zhangjing. When Chan Master Zhangjing ascended the platform to give a Dharma talk, this monk unfolded his sitting cloth, bowed, stood up, picked up one of Chan Master Zhangjing's slippers, dusted it off with his sleeve, and then turned it upside down. Chan Master Zhangjing said: 'The old monk is at fault.' Someone asked: 'The mind-ground Dharma gate transmitted by the Patriarchs, is it the Tathata-citta (真如心, the mind of suchness), or the Vikshepa-citta (妄想心, the mind of delusion), or the non-true and non-delusional mind? Is it a mind established separately from the teachings of the Three Vehicles?' Chan Master Zhangjing said: 'Do you see the empty space before your eyes?' The person said: 'I believe it is always before my eyes, but people themselves do not see it.' Chan Master Zhangjing said: 'Do not cling to the image.' The person said: 'What does the Master do?' Chan Master Zhangjing waved his hand three times in the air and said: 'Doing it is like this.' Chan Master Zhangjing said: 'You will understand later.' A monk walked around Chan Master Zhangjing three times, then shook his staff and stood still. Chan Master Zhangjing said: 'Yes, yes.' (Chan Master Changqing Huiling said on his behalf: 'Where is the Master's Dharma body and mind?') This monk also went to Chan Master Nanquan Puyuan, also walked around Chan Master Nanquan three times, then shook his staff and stood still. Chan Master Nanquan said: 'No, no, this is turned by the force of the wind, and will eventually be formed and destroyed.' The monk said: 'Chan Master Zhangjing said yes, why does the Master say no?' Chan Master Nanquan said: 'Chan Master Zhangjing is right, you are not.' (Chan Master Changqing Huiling said on his behalf: 'What is the Master's mind and conduct?' Chan Master Yunju Daoying said: 'Chan Master Zhangjing may not have said yes, and Chan Master Nanquan may not have said no.')

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是。又云。遮僧當初但持錫出去恰好)師有小師行腳回。師問曰。汝離此間多少年耶。曰離和尚左右將及八年。師曰。辦得個什麼。小師于地畫一圓相。師曰。只遮個更別有。小師乃畫破圓相后禮拜。僧問。四大五蘊身中。阿那個是本來佛性。師乃呼僧名。僧應諾。師良久曰。汝無佛性。唐元和十三年十二月二十二日示滅。建塔于㶚水。敕謚大覺禪師大寶相之塔。

定州柏巖明哲禪師。嘗見藥山和尚看經。因語之曰。和尚莫猱人好。藥山置經云。日頭早晚也。師云。正當午也。藥山云。猶有文采在。師云。某甲無亦無。藥山云。老兄好聰明。師云。某甲只恁么和尚作么生。藥山云。跛跛挈挈百丑千拙。且恁么過時。

信州鵝湖大義禪師者。衢州須江人也。姓徐氏。李翱嘗問師。大悲用千手眼作么。師云。今上用公作么。有一僧乞置塔。李尚書問云。教中不許將尸塔下過。又作么生。無對。僧卻來問師。師云。他得大闡提。唐憲宗嘗詔入內。于麟德殿論議。有一法師問。如何是四諦。師云。聖上一帝三帝何在。又問。欲界無禪禪居色界。此土憑何而立禪。師云。法師只知欲界無禪。不知禪界無慾。法師云。如何是禪。師以手點空。法師無對。帝云。法師講無窮經論。只遮一點尚不奈何。師卻問諸碩德曰。行

【現代漢語翻譯】 現代漢語譯本

又說，這位僧人當初只是拿著錫杖出去。（恰好）師父有個小徒弟行腳回來。師父問：『你離開這裡多少年了？』回答說：『離開和尚您左右快八年了。』師父說：『辦成了什麼？』小徒弟在地上畫了一個圓相。師父說：『只有這個，還有別的嗎？』小徒弟於是打破圓相后禮拜。有僧人問：『四大五蘊（指構成人身的五種要素）身中，哪個是本來佛性？』師父於是呼喚僧人的名字。僧人應諾。師父良久說：『你沒有佛性。』唐元和十三年十二月二十二日圓寂，在㶚水建塔，皇帝敕謚為大覺禪師大寶相之塔。 定州柏巖明哲禪師，曾經看見藥山和尚看經，於是對他說：『和尚不要像獼猴一樣好動。』藥山放下經書說：『太陽早晚了？』明哲禪師說：『正是中午。』藥山說：『還有文采在。』明哲禪師說：『我什麼都沒有。』藥山說：『老兄好聰明。』明哲禪師說：『我只是這樣，和尚您怎麼做？』藥山說：『跛跛挈挈，百丑千拙，且這樣過日子。』 信州鵝湖大義禪師，是衢州須江人，姓徐。李翱曾經問禪師：『大悲（指觀世音菩薩）用千手眼做什麼？』禪師說：『當今皇上用您做什麼？』有一個僧人請求設定佛塔，李尚書問：『佛教中不允許將屍體從塔下經過，又該怎麼辦？』無人回答。僧人轉來問禪師，禪師說：『他得到了大闡提（斷善根的人）。』唐憲宗曾經詔見禪師入宮，在麟德殿論議。有一位法師問：『什麼是四諦（佛教的基本教義，即苦、集、滅、道）？』禪師說：『聖上一帝三帝（指過去諸佛）在哪裡？』又問：『欲界（指眾生有情慾的生存界）沒有禪，禪居**，此土憑什麼而立禪？』禪師說：『法師只知道欲界沒有禪，不知道禪界沒有欲。』法師問：『什麼是禪？』禪師用手指點天空，法師無言以對。皇帝說：『法師講了無窮的經論，只這一點尚且奈何不了。』禪師反問各位碩德：『行

【English Translation】 English version

It is also said that this monk initially only went out with his staff. (It happened that) the master had a young disciple return from his pilgrimage. The master asked: 'How many years have you been away from here?' He replied: 'Almost eight years since I left your side, Master.' The master said: 'What have you accomplished?' The young disciple drew a circle on the ground. The master said: 'Only this? Is there anything else?' The young disciple then broke the circle and bowed. A monk asked: 'Within the body of the four great elements and five aggregates (referring to the five elements that constitute the human body), which is the original Buddha-nature?' The master then called out the monk's name. The monk responded. The master said after a long pause: 'You have no Buddha-nature.' He passed away on the twenty-second day of the twelfth month of the thirteenth year of the Yuanhe era of the Tang Dynasty. A pagoda was built at 㶚水, and the emperor posthumously conferred the title of Great Enlightenment Zen Master and the Pagoda of Great Treasure Appearance. Zen Master Mingzhe of Baiyan in Dingzhou once saw Abbot Yaoshan reading a scripture, and said to him: 'Abbot, don't be like a restless monkey.' Yaoshan put down the scripture and said: 'Is it early or late in the day?' Mingzhe Zen Master said: 'It is noon.' Yaoshan said: 'There is still literary talent.' Mingzhe Zen Master said: 'I have nothing.' Yaoshan said: 'Elder brother, how clever.' Mingzhe Zen Master said: 'I am just like this, what does the Abbot do?' Yaoshan said: 'Limping and dragging, a hundred uglinesses and a thousand clumsinesses, just pass the days like this.' Zen Master Dayi of Ehu in Xinzhou was a native of Xujiang in Quzhou, with the surname Xu. Li Ao once asked the Zen Master: 'What does Great Compassion (referring to Avalokiteśvara Bodhisattva) do with a thousand hands and eyes?' The Zen Master said: 'What does the current Emperor use you for?' A monk requested to build a pagoda, and Minister Li asked: 'The teachings do not allow corpses to pass under the pagoda, so what should be done?' No one answered. The monk turned to ask the Zen Master, and the Zen Master said: 'He has obtained the great icchantika (one who has severed the roots of goodness).' Emperor Xianzong of the Tang Dynasty once summoned the Zen Master to the palace for discussion in the Linde Hall. A Dharma Master asked: 'What are the Four Noble Truths (the basic teachings of Buddhism, namely suffering, its cause, its cessation, and the path to its cessation)?' The Zen Master said: 'Where are the Holy One, one Emperor, and three Emperors (referring to the Buddhas of the past)?' He also asked: 'The desire realm (referring to the realm of existence where beings have desires) has no Chan, Chan resides **, what does this land rely on to establish Chan?' The Zen Master said: 'The Dharma Master only knows that the desire realm has no Chan, but does not know that the Chan realm has no desire.' The Dharma Master asked: 'What is Chan?' The Zen Master pointed to the sky with his finger, and the Dharma Master was speechless. The Emperor said: 'The Dharma Master has lectured on endless scriptures and treatises, but cannot do anything about this one point.' The Zen Master asked the eminent scholars in return: 'Practicing'

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住坐臥畢竟以何為道。有對曰。知者是道。師曰。不可以智知。不可以識識。安得知者是道乎。有對無分別是道。師曰。善能分別諸法相。于第一義而不動安得無分別是道乎。有對。四禪八定是道。師曰。佛身無為不墮諸數。安在四禪八定耶。眾皆杜口。師又舉。順宗問尸利禪師。大地眾生如何得見性成佛。尸利云。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見心見。水中月如何攖取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契真宗益加欽重。師于元和十三年正月七日歸寂。壽七十四。敕謚慧覺禪師見性之塔。

伊闕伏牛山自在禪師者。吳興人也。姓李氏。初依徑山國一禪師受具。後於南康見大寂發明心地。因為大寂送書于忠國師。國師問曰。馬大師以何示徒。對曰。即心即佛。國師曰。是甚麼語話。良久又問曰。此外更有什麼言教。師曰。非心非佛。或云不是心不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。師后隱於伏牛山。一日謂眾曰。即心即佛。是無病求病句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。師後於隨州開元寺示滅。壽八十一。

幽州盤山寶積禪師。僧問。如何是道

【現代漢語翻譯】 現代漢語譯本：有人問：『行住坐臥，究竟以什麼為道？』有人回答：『知是道。』禪師說：『不可以智慧去知，不可以意識去認識，怎麼能說知是道呢？』有人回答：『無分別是道。』禪師說：『善於分別諸法之相，卻于第一義而不動搖，怎麼能說無分別是道呢？』有人回答：『四禪八定是道。』禪師說：『佛身是無為的，不落入任何數量，怎麼會在四禪八定中呢？』眾人都沉默不語。禪師又舉例說，順宗皇帝問尸利禪師：『大地眾生如何才能見性成佛？』尸利禪師說：『佛性猶如水中月，可見而不可取。』因此告訴皇帝說：『佛性不是用心見就能見到的，水中月如何能夠撈取呢？』皇帝於是問：『什麼是佛性？』禪師回答說：『不離陛下所問。』皇帝默默領會了真宗，更加欽佩尊重禪師。禪師于元和十三年正月七日圓寂，享年七十四歲。朝廷追諡為慧覺禪師，並建見性之塔。 伊闕伏牛山自在禪師，是吳興人，姓李。最初跟隨徑山國一禪師受具足戒，後來在南康見到大寂禪師，開悟了心地。他替大寂禪師送信給忠國師。國師問：『馬祖大師用什麼來教導弟子？』自在禪師回答：『即心即佛。』國師說：『這是什麼話？』沉默良久，又問：『此外還有什麼言教？』自在禪師說：『非心非佛，或者說不是心不是佛，不是物。』國師說：『稍微好一點。』自在禪師說：『馬祖大師就是這樣，不知道和尚您這裡如何？』國師說：『三點如流水，彎曲似刈禾鐮。』自在禪師後來隱居在伏牛山。有一天對眾人說：『即心即佛，是無病找病的句子；非心非佛，是藥與病相對的句子。』有僧人問：『如何是脫灑底句？』禪師說：『伏牛山下古今傳。』自在禪師後來在隨州開元寺示寂，享年八十一歲。 幽州盤山寶積禪師。有僧人問：『如何是道？』

【English Translation】 English version: Someone asked: 'What exactly is the Way in walking, standing, sitting, and lying down?' Someone answered: 'Knowing is the Way.' The Zen master said: 'It cannot be known by wisdom, nor can it be recognized by consciousness. How can you say that knowing is the Way?' Someone answered: 'Non-discrimination is the Way.' The Zen master said: 'Being good at distinguishing the characteristics of all dharmas, yet remaining unmoved in the First Principle, how can you say that non-discrimination is the Way?' Someone answered: 'The Four Dhyanas and Eight Samadhis are the Way.' The Zen master said: 'The Buddha's body is unconditioned and does not fall into any number. How can it be in the Four Dhyanas and Eight Samadhis?' Everyone was silent. The Zen master then cited the example of Emperor Shunzong asking Zen Master Shili: 'How can all sentient beings on earth see their nature and become Buddhas?' Zen Master Shili said: 'Buddha-nature is like the moon in the water, visible but not graspable.' Therefore, he told the emperor: 'Buddha-nature cannot be seen by seeing with the mind. How can the moon in the water be grasped?' The emperor then asked: 'What is Buddha-nature?' The Zen master replied: 'It is not separate from what Your Majesty is asking.' The emperor silently understood the true essence and became even more respectful of the Zen master. The Zen master passed away on the seventh day of the first month of the thirteenth year of Yuanhe, at the age of seventy-four. The court posthumously honored him as Zen Master Huijue (Wisdom Awareness) and built the Stupa of Seeing Nature. Zen Master Zizai (Self-Sufficient) of Funiu Mountain in Yique, was a native of Wuxing, with the surname Li. He initially received the full precepts from Zen Master Guoyi (National One) of Jingshan, and later, upon seeing Zen Master Daji (Great Stillness) in Nankang, he awakened to his mind-ground. He delivered a letter from Zen Master Daji to National Teacher Zhong. The National Teacher asked: 'What does Master Mazu (Horse Ancestor) use to teach his disciples?' Zen Master Zizai replied: 'The mind itself is the Buddha.' The National Teacher said: 'What kind of talk is that?' After a long silence, he asked again: 'Besides this, what other teachings are there?' Zen Master Zizai said: 'Neither mind nor Buddha, or it is said, not mind, not Buddha, not thing.' The National Teacher said: 'That's a little better.' Zen Master Zizai said: 'Master Mazu is like that, I don't know what it's like here with you, Venerable?' The National Teacher said: 'Three dots are like flowing water, curved like a sickle for cutting grain.' Zen Master Zizai later lived in seclusion on Funiu Mountain. One day, he said to the assembly: 'The mind itself is the Buddha is a sentence of seeking illness when there is no illness; neither mind nor Buddha is a sentence of medicine countering illness.' A monk asked: 'What is the sentence of complete liberation?' The Zen master said: 'Funiu Mountain has been passed down from ancient times to the present.' Zen Master Zizai later passed away at Kaiyuan Temple in Suizhou, at the age of eighty-one. Zen Master Baoji (Precious Accumulation) of Panshan Mountain in Youzhou. A monk asked: 'What is the Way?'

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。師曰出。僧曰。學人未領旨在。師曰去。師上堂示眾曰。心若無事萬象不生。意絕玄機纖塵何立。道本無體因道而立名。道本無名因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤之極則。向上一路千聖不傳。學者勞形如猿捉影。夫大道無中復誰先後。長空絕際何用稱量。空既如斯道復何說。夫心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡劍刃無虧。若能如是心心無知。全心即佛全佛即人。人佛無異始為道矣。禪德。可中學道。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若如此者是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀道絕無生。大智非明真空無跡。真如凡聖皆是夢言。佛及涅槃併爲增語禪德。且須自看無人替代。三界無法何處求心。四大本空佛依何住。璇機不動寂爾無言。覿面相呈更無餘事。珍重。師將順世。告眾曰。有人貌得吾真否。眾皆將寫得真呈師。師皆打之。弟子普化出曰。某甲貌得。師曰。何不呈似老僧。普化乃打筋斗而出。師曰。遮漢向後如風狂接人去在。師既奄化。敕謚凝寂大師真際之塔。

毗陵芙蓉山太毓禪師者。金陵人也。姓范氏。年十二禮牛

頭山第六世忠禪師落髮。二十三于京兆安國寺受具。后遇大寂密傳祖意。唐元和十三年止毗陵義興芙蓉山。一日因行食與龐居士。居士接食次。師云。生心受施凈名早訶。去此一機居士還甘否。居士云。當時善現豈不作家。師云。非關他事。居士云。食到口邊被他奪卻。師乃下食。居士云。不消一句。居士又問師。馬大師著實為人處。還分付吾師否。師云。某甲尚未見他。作么知他著實處。居士云。只此見知也無討處。師云。居士也不得一向言說。居士云。一向言說師又失宗。若作兩向三向。師還開得口否。師云。直似開口不得可謂實也。居士撫掌而出。寶曆中歸齊云入滅。壽八十。臘五十八。大和二年追諡大寶禪師楞伽之塔。

蒲州麻谷山寶徹禪師。一日隨馬祖行次問。如何是大涅槃。祖云急。師云。急個什麼。祖云。看水。師與丹霞遊山次。見水中魚以手指之。丹霞雲。天然天然。師至來日又問丹霞。昨日意作么生。丹霞乃放身作臥勢。師云。蒼天。又與丹霞行至麻谷山。師云。某甲向遮里住也。丹霞雲。住即且從還。有那個也無。師云。珍重。有僧問云。十二分教某甲不疑。如何是祖師西來意。師乃起立以杖繞身一轉翹一足云。會么。僧無對。師打之。僧問。如何是佛法大意。師默然(其僧又問石霜此意

【現代漢語翻譯】 現代漢語譯本：頭山第六世忠禪師（Zhong Chanshi，六祖慧能下的第六代禪師）落髮爲僧。二十三歲時在京兆安國寺受具足戒。後來遇到大寂（Daji，即馬祖道一）秘密傳授祖師禪意。唐朝元和十三年，他住在毗陵義興的芙蓉山。有一天，他分發食物給龐居士（Pang Jushi，一位著名的在家修行者）。龐居士接過食物時，忠禪師說：『生起分別心接受佈施，維摩詰（Vimalakirti）早就呵斥過了。拋開這個機鋒，居士還覺得甘甜嗎？』龐居士說：『當時善現（Subhuti，須菩提，解空第一的弟子）難道不是個行家嗎？』忠禪師說：『與他人無關。』龐居士說：『食物到了嘴邊卻被人奪走了。』忠禪師於是放下食物。龐居士說：『不必多說一句。』龐居士又問禪師：『馬大師（Ma Dashi，即馬祖道一）真正為人處世的地方，是否傳付給吾師了？』禪師說：『我還沒有見過他，怎麼知道他真正為人處世的地方呢？』龐居士說：『僅僅是這個見知，也無處可尋。』禪師說：『居士也不要一味地說。』龐居士說：『一味地說，禪師又失去了宗旨。如果從兩方面或三方面來說，禪師還能開口嗎？』禪師說：『簡直是開口不得，可以說是實在的。』龐居士拍手而出。寶曆年間回到齊雲山圓寂。享年八十歲，僧臘五十八年。大和二年追諡為大寶禪師，建楞伽之塔。 蒲州麻谷山寶徹禪師（Bao Che Chanshi，麻谷山寶徹禪師）。一天，跟隨馬祖（Mazu，即馬祖道一）行走時問道：『如何是大涅槃（Da Niepan，佛教的最高境界，指脫離輪迴）？』馬祖說：『急。』禪師說：『急什麼？』馬祖說：『看水。』禪師與丹霞（Danxia，丹霞天然禪師）遊山時，看見水中的魚，用手指著。丹霞說：『天然天然。』禪師到第二天又問丹霞：『昨天是什麼意思？』丹霞於是放身作臥勢。禪師說：『蒼天。』又與丹霞走到麻谷山。禪師說：『我想在這裡住下。』丹霞說：『住下暫且隨你，還有那個嗎？』禪師說：『珍重。』有僧人問道：『十二分教（Shi Er Fen Jiao，佛教經文的十二種分類）我沒有疑問，如何是祖師西來意（Zushi Xilai Yi，禪宗的核心問題，指達摩祖師從西方來到中國的真正目的）？』禪師於是站立起來，用禪杖繞身一轉，翹起一隻腳說：『會嗎？』僧人無言以對。禪師打了他。僧人問：『如何是佛法大意（Fofa Dayi，佛法的根本要義）？』禪師默然。（這個僧人又問石霜此意）

【English Translation】 English version: The Sixth Generation Master Zhong Chanshi (Zhong Chanshi, the sixth generation of Zen masters under Huineng, the Sixth Patriarch) of Toushan shaved his head to become a monk. At the age of twenty-three, he received the full precepts at Anguo Temple in Jingzhao. Later, he encountered Daji (Mazu Daoyi) who secretly transmitted the ancestral Zen mind. In the thirteenth year of the Yuanhe era of the Tang Dynasty, he resided at Furong Mountain in Yixing, Piling. One day, while distributing food to Layman Pang (Pang Jushi, a famous lay practitioner), Layman Pang received the food, and Master Zhong said, 'To give rise to a discriminating mind when receiving offerings, Vimalakirti (Vimalakirti) rebuked it long ago. Leaving aside this koan, does the layman still find it sweet?' Layman Pang said, 'Wasn't Subhuti (Subhuti, the disciple foremost in understanding emptiness) a master at that time?' Master Zhong said, 'It's not about others.' Layman Pang said, 'The food is taken away from the mouth.' Master Zhong then put down the food. Layman Pang said, 'No need for another word.' Layman Pang then asked the Master, 'Has Master Ma (Ma Dashi, Mazu Daoyi) truly transmitted his way of being to you?' The Master said, 'I have not yet met him, how would I know his true way of being?' Layman Pang said, 'Just this seeing and knowing, there is nowhere to seek.' The Master said, 'Layman, do not speak one-sidedly.' Layman Pang said, 'Speaking one-sidedly, the Master loses the principle. If speaking from two or three sides, can the Master still open his mouth?' The Master said, 'It is truly impossible to open one's mouth, it can be said to be real.' Layman Pang clapped his hands and left. During the Baoli era, he returned to Qiyun Mountain and passed away. He lived to be eighty years old, with fifty-eight years as a monk. In the second year of the Dahe era, he was posthumously named Zen Master Dabao, and the Lengjia Pagoda was built. Zen Master Bao Che (Bao Che Chanshi, Zen Master Bao Che of Magu Mountain) of Magu Mountain in Puzhou. One day, while following Mazu (Mazu Daoyi), he asked, 'What is Great Nirvana (Da Niepan, the highest state in Buddhism, referring to liberation from reincarnation)?' Mazu said, 'Urgent.' The Zen Master said, 'What's urgent?' Mazu said, 'Look at the water.' The Zen Master and Danxia (Danxia Tianran Chanshi) were traveling in the mountains when they saw fish in the water, and he pointed at them. Danxia said, 'Natural, natural.' The Zen Master asked Danxia again the next day, 'What was the meaning of yesterday?' Danxia then lay down. The Zen Master said, 'Heavens.' He and Danxia walked to Magu Mountain. The Zen Master said, 'I want to live here.' Danxia said, 'Living here is up to you for now, but is there that?' The Zen Master said, 'Take care.' A monk asked, 'I have no doubts about the Twelve Divisions of Teachings (Shi Er Fen Jiao, the twelve categories of Buddhist scriptures), what is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the core question of Zen Buddhism, referring to the true purpose of Bodhidharma's arrival in China from the West)?' The Zen Master then stood up, circled his body with his staff, and raised one foot, saying, 'Do you understand?' The monk was speechless. The Zen Master hit him. The monk asked, 'What is the great meaning of the Buddha-dharma (Fofa Dayi, the fundamental essence of the Buddha-dharma)?' The Zen Master remained silent. (The monk then asked Shishuang about this meaning)

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如何。石霜云。主人勤拳帶累阇梨拖泥涉水)耽源問。十二面觀音是凡是聖。師云。是聖。耽源乃打師一摑。師云。知汝不到遮個境界。

杭州鹽官鎮國海昌院齊安禪師者。海門郡人也。姓李氏。生時神光照室。復有異僧謂之曰。建無勝幢使佛日回照者。豈非汝乎。遂依本郡云琮禪師落髮受具。后聞大寂行化于龔公山。乃振錫而造焉。師有奇相。大寂一見深器異之。乃命入室密示正法。僧問。如何是本身盧舍那佛。師云。與我將那個銅瓶來。僧即取凈瓶來。師云。卻送本處安置。其僧送瓶本處了。卻來再徴前語。師云。古佛也過去久矣。有講僧來參。師問云。坐主蘊何事業。對云。講華嚴經。師云。有幾種法界。對云。廣說則重重無盡。略說有四種法界。師豎起拂子云。遮個是第幾種法界。坐主沉吟徐思其對。師云。思而知慮而解。是鬼家活計日下孤燈。果然失照(保福聞云。若禮拜即吃和尚棒。禾山代云。某甲不煩和尚莫怪。法眼代撫掌三下)僧問大梅。如何是西來意。大梅云。西來無意。師聞乃云。一個棺材兩個死屍(玄沙云。鹽官是作家)師喚侍者云。將犀牛扇子來。侍者云。破也。師云。扇子破還我犀牛來。侍者無對(投子代云。不辭將出恐頭角不全。資福代作圓相心中書牛字。石霜代云。若還和尚即

【現代漢語翻譯】 現代漢語譯本： 如何是道？石霜禪師說：『主人勤勞拳拳，帶著阇梨（shélí，梵語Śrāmaṇera的音譯，意為沙彌，指出家修行的弟子）拖泥帶水。』耽源禪師問：『十二面觀音（佛教中觀音菩薩的化身之一）是凡人還是聖人？』石霜禪師說：『是聖人。』耽源禪師就打了石霜禪師一巴掌。石霜禪師說：『我知道你還沒到這個境界。』

杭州鹽官鎮國海昌院的齊安禪師，是海門郡人，姓李。出生時，神光照亮了整個房間。還有一位奇異的僧人對他說：『建立無勝幢（佛教用語，象徵勝利和佛法的弘揚），使佛日回照的人，難道不是你嗎？』於是他依從本郡的云琮禪師剃度受戒。後來聽說大寂禪師在龔公山弘揚佛法，就拄著錫杖前往。齊安禪師相貌奇特，大寂禪師一見就非常器重他，於是命他進入內室，秘密傳授正法。有僧人問：『如何是本身的盧舍那佛（佛教中報身佛的一種）？』齊安禪師說：『給我把那個銅瓶拿來。』僧人就拿來凈瓶。齊安禪師說：『放回原來的地方。』那僧人把瓶子放回原處后，又回來再次追問之前的話。齊安禪師說：『古佛也過去很久了。』有講經的僧人來參拜，齊安禪師問：『坐主（指講經僧人）所從事的是什麼事業？』回答說：『講《華嚴經》。』齊安禪師問：『有幾種法界（佛教用語，指宇宙萬有的本體和現象）？』回答說：『廣說則重重無盡，略說有四種法界。』齊安禪師豎起拂塵說：『這個是第幾種法界？』講經僧人沉吟，慢慢思考如何回答。齊安禪師說：『思而知，慮而解，是鬼家的活計，日下的孤燈，果然失去光照。』（保福禪師聽后說：『如果禮拜，就吃和尚的棒子。』禾山禪師代替說：『某甲（古代僧人自稱的謙詞）不煩和尚，莫怪。』法眼禪師代替拍掌三下）有僧人問大梅禪師：『如何是西來意（指禪宗的宗旨）？』大梅禪師說：『西來無意。』齊安禪師聽后說：『一個棺材裡有兩個死屍。』（玄沙禪師說：『鹽官禪師是作家。』）齊安禪師叫侍者說：『把犀牛扇子拿來。』侍者說：『破了。』齊安禪師說：『扇子破了，還我犀牛來。』侍者無言以對。（投子禪師代替說：『不辭將出，恐怕頭角不全。』資福禪師代替畫了一個圓相，心中寫了一個牛字。石霜禪師代替說：『如果還給和尚，就』

【English Translation】 English version: What is the Dao? Shishuang (Shishuang Qingzhu, a Chan master) said, 'The master is diligently toiling, leading the Shami (Śrāmaṇera, a novice monk) through mud and water.' Danyuan (a Chan master) asked, 'Is the Twelve-Faced Avalokiteśvara (a form of Guanyin Bodhisattva) a mortal or a saint?' Shishuang said, 'A saint.' Danyuan then slapped Shishuang. Shishuang said, 'I know you have not reached this state.'

Chan Master Qi'an of Zhenguo Haichang Monastery in Yanguan Town, Hangzhou, was a native of Haimen Prefecture, with the surname Li. At the time of his birth, divine light illuminated the room. A strange monk said to him, 'The one who builds the Invincible Banner (a Buddhist term symbolizing victory and the propagation of Dharma) and causes the sun of Buddha to shine back, is it not you?' Thereupon, he followed Chan Master Yun Cong of his prefecture to have his head shaved and receive the precepts. Later, hearing that Great Master Daji (Mazu Daoyi, a famous Chan master) was propagating the Dharma at Mount Gonggong, he went there with his staff. Chan Master Qi'an had a peculiar appearance, and Great Master Daji greatly valued him at first sight, so he ordered him to enter the inner chamber and secretly imparted the true Dharma. A monk asked, 'What is the original Vairocana Buddha (a Dhyani Buddha)?' Chan Master Qi'an said, 'Bring me that copper vase.' The monk brought the clean vase. Chan Master Qi'an said, 'Put it back in its original place.' After the monk put the vase back in its place, he returned to ask about the previous words again. Chan Master Qi'an said, 'The ancient Buddha has passed away for a long time.' A sutra-lecturing monk came to visit. Chan Master Qi'an asked, 'What is the occupation of the seat holder (referring to the sutra-lecturing monk)?' He replied, 'Lecturing on the Avatamsaka Sutra (Huayan Sutra).' Chan Master Qi'an asked, 'How many kinds of Dharmadhatu (the nature of the universe) are there?' He replied, 'Speaking broadly, they are endlessly layered; speaking briefly, there are four kinds of Dharmadhatu.' Chan Master Qi'an raised his whisk and said, 'Which kind of Dharmadhatu is this?' The sutra-lecturing monk hesitated and slowly pondered his answer. Chan Master Qi'an said, 'To know through thinking and to understand through deliberation is the business of ghosts, a solitary lamp under the sun, indeed losing its light.' (Chan Master Baofu heard this and said, 'If he bows, he will receive the master's stick.' Chan Master Heshan substituted, saying, 'This humble one does not trouble the master, please do not be offended.' Chan Master Fayan substituted by clapping three times.) A monk asked Great Master Damei, 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' Great Master Damei said, 'Coming from the West with no meaning.' Chan Master Qi'an heard this and said, 'Two corpses in one coffin.' (Chan Master Xuansha said, 'Chan Master Yanguan is a creator.') Chan Master Qi'an called to the attendant, 'Bring the rhinoceros fan.' The attendant said, 'It is broken.' Chan Master Qi'an said, 'The fan is broken, return the rhinoceros to me.' The attendant was speechless. (Chan Master Touzi substituted, saying, 'I would not refuse to bring it out, but I fear the horns are not complete.' Chan Master Zifu substituted by drawing a circle and writing the character 'cow' in his heart. Chan Master Shishuang substituted, saying, 'If it is returned to the master, then'

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無也。保福云。和尚年尊別請人好)師一日謂眾曰。虛空為鼓須彌為椎。什麼人打得。眾無對(有人舉似南泉。南泉云。王老師不打遮破鼓。法眼別云。王老師不打)有法空禪師到請問經中諸義。師一一答了卻云。自禪師到來貧道總未得作主人。法空云。請和尚更作主人。師云。今日夜也。且歸本位安置明日卻來。法空下去。至明旦師令沙彌屈法空禪師。法空至。師顧沙彌曰。咄遮沙彌不了事。教屈法空禪師。卻屈得個守堂家人來。法空無語。法昕院主來參。師問。汝是誰。對云法昕。師云。我不識汝。昕無語。師后不疾宴坐示滅。敕謚悟空禪師。

婺州五泄山靈默禪師者。毗陵人也。姓宣氏。初謁豫章馬大師。馬接之因披剃受具。后謁石頭遷和尚。先自約曰。若一言相契我即住。不然便去。石頭知是法器即垂開示。師不領其旨告辭而去至門。石頭呼之云。阇梨師回顧石頭云。從生至老只是遮個漢更莫別求。師言下大悟乃踏折拄杖。棲止焉(洞山云。當時若不是五泄先師。大難承當。然雖如此。猶涉在途。長慶雲險。玄覺云。那個是涉在途處。有僧云。為伊三寸途中薦得所以在途。玄覺云。為復薦得自己。為復薦得三寸。若是自己為什麼成三寸。若是三寸為什麼悟去。且道。洞山意旨作么生。莫亂說子細好)唐

【現代漢語翻譯】 現代漢語譯本： 沒有。保福說：『和尚您年事已高，還是請別人來做這件事吧。』 師父有一天對大家說：『以虛空為鼓，以須彌山（Sumeru）為椎（一種敲擊樂器的工具），什麼人能敲響它？』 大家都沒有回答。（有人把這件事告訴了南泉（Nanquan），南泉說：『王老師不敲這破鼓。』法眼（Fayan）另外說：『王老師不敲。』） 有法空禪師（Fakong）來請教經書中的各種義理，師父一一解答完畢后說：『自從禪師您到來，貧道總沒能做成主人。』 法空說：『請和尚您再做一次主人。』 師父說：『今天已經晚了，先回本位休息，明天再來。』 法空下去後，到第二天早上，師父讓沙彌（Shami，小和尚）去請法空禪師。法空到了，師父看著沙彌說：『咄！你這沙彌不曉事，叫你請法空禪師，卻請來一個看守堂子的家人。』 法空無話可說。 法昕院主（Faxin）前來參拜，師父問：『你是誰？』 回答說：『法昕。』 師父說：『我不認識你。』 法昕無話可說。 師父後來沒有疾病，安詳地坐著圓寂了。朝廷賜謚號為悟空禪師（Wukong）。

婺州（Wuzhou）五泄山（Wuxie Mountain）的靈默禪師（Lingmo）是毗陵（Piling）人，姓宣。最初拜見豫章（Yuzhang）的馬大師（Ma），馬大師為他剃度並授具足戒。後來拜見石頭遷和尚（Shitou Qian），事先約定說：『如果一句話能與我相契合，我就留下；不然我就走。』 石頭（Shitou）知道他是法器，就稍微開示了一下，靈默禪師（Lingmo）沒有領會其中的旨意，告辭而去，走到門口，石頭（Shitou）叫住他，說：『阇梨（Sheli，梵語，意為「長老」）。』 靈默禪師（Lingmo）回頭，石頭（Shitou）說：『從生到老只是這個漢，更不要向別處尋求。』 靈默禪師（Lingmo）當即大悟，於是踏斷拄杖，在此棲身。（洞山（Dongshan）說：『當時如果不是五泄先師（Wuxie），很難承擔。』 然而即使這樣，仍然涉在途中。長慶（Changqing）說：『危險。』 玄覺（Xuanjue）說：『哪個是涉在途處？』 有僧人說：『因為他在三寸途中領悟，所以說在途中。』 玄覺（Xuanjue）說：『是領悟了自己，還是領悟了三寸？如果是自己，為什麼成了三寸？如果是三寸，為什麼能悟道？』 且說，洞山（Dongshan）的意旨是什麼？不要亂說，仔細想想。) 唐

【English Translation】 English version: No. Baofu said: 'Venerable Master, you are old, it is better to ask someone else to do this.' One day, the Master said to the assembly: 'Using the void as a drum, and Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) as a mallet, who can strike it?' No one answered. (Someone told Nanquan (Nanquan) about this, and Nanquan said: 'Teacher Wang does not strike this broken drum.' Fayan (Fayan) said differently: 'Teacher Wang does not strike.') Zen Master Fakong (Fakong) came to ask about the various meanings in the scriptures. The Master answered them one by one and then said: 'Since Zen Master you arrived, this poor monk has not been able to act as the host.' Fakong said: 'Please, Venerable Master, act as the host again.' The Master said: 'It is late tonight, first return to your place and rest, and come back tomorrow.' After Fakong left, the next morning, the Master asked the Shami (Shami, novice monk) to invite Zen Master Fakong. When Fakong arrived, the Master looked at the Shami and said: 'Tut! This Shami is ignorant, I told you to invite Zen Master Fakong, but you brought a family member who guards the hall.' Fakong was speechless. Abbot Faxin (Faxin) came to pay respects, and the Master asked: 'Who are you?' He replied: 'Faxin.' The Master said: 'I do not know you.' Faxin was speechless. Later, the Master passed away peacefully while sitting in meditation without illness. The imperial court bestowed the posthumous title of Zen Master Wukong (Wukong).

Zen Master Lingmo (Lingmo) of Wuxie Mountain (Wuxie Mountain) in Wuzhou (Wuzhou) was a native of Piling (Piling), with the surname Xuan. He first visited Great Master Ma (Ma) of Yuzhang (Yuzhang), who shaved his head and ordained him. Later, he visited Monk Shitou Qian (Shitou Qian), and agreed in advance: 'If one word is in accord with me, I will stay; otherwise, I will leave.' Shitou (Shitou) knew that he was a vessel of Dharma, so he gave a slight instruction. Zen Master Lingmo (Lingmo) did not understand the meaning, and bid farewell and left. At the door, Shitou (Shitou) called out to him: 'Sheli (Sheli, Sanskrit for 'elder').' Zen Master Lingmo (Lingmo) turned around, and Shitou (Shitou) said: 'From birth to old age, it is just this one, do not seek elsewhere.' Zen Master Lingmo (Lingmo) immediately had a great enlightenment, and then broke his staff and settled here. (Dongshan (Dongshan) said: 'If it were not for the former master of Wuxie (Wuxie) at that time, it would have been difficult to bear.' However, even so, he is still on the way. Changqing (Changqing) said: 'Dangerous.' Xuanjue (Xuanjue) said: 'Where is the place on the way?' A monk said: 'Because he realized it on the three-inch path, so it is said to be on the way.' Xuanjue (Xuanjue) said: 'Did he realize himself, or did he realize the three inches? If it is himself, why did he become three inches? If it is three inches, why could he attain enlightenment?' Furthermore, what is the intention of Dongshan (Dongshan)? Do not speak carelessly, think carefully.) Tang

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貞元初入天臺山住白沙道場。復居五泄。僧問。何物大於天地。師云。無人識得伊。僧云。還可雕琢也無。師云。汝試下手看。僧問。此個門中始終事如何。師云。汝道目前底成來得多少時也。僧云。學人不會。師云。我此間無汝問底。僧云。豈無和尚接人處。師云。待汝求接我即接。僧云。便請和尚接。師云。汝欠少個什麼。問如何得無心。師云。傾山覆海晏然靜。地動安眠豈采伊。師元和十三年三月二十三日沐浴焚香端坐告眾云。法身圓寂示有去來。千聖同源萬靈歸一。吾今漚散胡假興哀。無自勞神須存正念。若遵此命真報吾恩。儻固違言非吾之子。時有僧問。和尚向什麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所睹(洞山云作家)言畢奄然順化。壽七十有二。臘四十一。

明州大梅山法常禪師者。襄陽人也。姓鄭氏。幼歲從師于荊州玉泉寺。初參大寂。問如何是佛。大寂云。即心是佛。師即大悟。唐貞元中居於天臺山餘姚南七十里。梅子真舊隱。時鹽官會下一僧入山采拄杖。迷路至庵所。問曰。和尚在此山來多少時也。師曰。只見四山青又黃。又問。出山路向什麼處去。師曰。隨流去。僧歸說似鹽官。鹽官曰。我在江西時曾見一僧。自後不知訊息。莫是此僧否。遂令僧去請出師。師有偈曰。

【現代漢語翻譯】 現代漢語譯本 貞元初年，（禪師）進入天臺山，住在白沙道場。後來又住在五泄。（有）僧人問：『什麼東西大於天地？』禪師說：『沒有人認識它。』僧人說：『還可以雕琢嗎？』禪師說：『你試試看。』僧人問：『這個門中的始終之事如何？』禪師說：『你說眼前的（事物）成就了多少時間？』僧人說：『學人不會。』禪師說：『我這裡沒有你問的東西。』僧人說：『難道和尚沒有接引人的地方嗎？』禪師說：『等你求接引，我就接引。』僧人說：『就請和尚接引。』禪師說：『你欠缺什麼？』（有人）問：『如何才能得到無心？』禪師說：『傾倒山嶽，覆蓋大海，（也能）安然平靜；地動山搖，（也能）安然入睡，哪裡會採納它？』 元和十三年三月二十三日，禪師沐浴焚香，端坐告訴眾人說：『法身圓滿寂靜，只是示現出有去有來。千聖同源，萬靈歸一。我如今像水泡一樣消散，何必虛假地興起哀傷？不要自己勞神，必須保持正念。如果遵從這個遺命，就是真正報答我的恩情。如果堅決違背，就不是我的弟子。』當時有僧人問：『和尚向什麼地方去？』禪師說：『無處可去。』（僧人）說：『我為什麼看不見？』禪師說：『不是眼睛所能看到的。』（洞山（Dongshan）禪師評論說：『（真是）作家！』）說完，安然圓寂。享年七十二歲，僧臘四十一。 明州大梅山法常（Fachang）禪師，是襄陽人，姓鄭。年幼時在荊州玉泉寺跟隨老師。（他）最初參拜大寂（Daji），問：『什麼是佛？』大寂（Daji）說：『即心是佛。』禪師當下大悟。唐貞元（Zhenyuan）年間，居住在天臺山餘姚南七十里，梅子真（Meizizhen）以前隱居的地方。當時鹽官（Yanguan）會下的一位僧人入山采拄杖，迷路到了庵所，問道：『和尚在此山住了多少時間了？』禪師說：『只見四山青了又黃。』又問：『出山的路向什麼地方去？』禪師說：『隨流而去。』僧人回去把情況告訴鹽官（Yanguan），鹽官（Yanguan）說：『我在江西的時候曾經見過一個僧人，之後不知道訊息。莫非就是這個僧人？』於是派僧人去請禪師出山。禪師有偈語說：

【English Translation】 English version In the early years of Zhenyuan (reign period), (the Chan master) entered Mount Tiantai and resided at the Baisha (White Sand) hermitage. Later, he lived in Wuxie (Five Cascades). A monk asked: 'What is greater than heaven and earth?' The master said: 'No one recognizes it.' The monk said: 'Can it be carved?' The master said: 'You try to do it.' The monk asked: 'What is the beginning and end of affairs in this gate?' The master said: 'How long do you say it took for what is before your eyes to come into being?' The monk said: 'This student does not understand.' The master said: 'I have nothing here for you to ask about.' The monk said: 'Does the master not have a place to receive people?' The master said: 'When you seek to be received, I will receive you.' The monk said: 'Then please, Master, receive me.' The master said: 'What are you lacking?' (Someone) asked: 'How can one attain no-mind?' The master said: 'Toppling mountains and overturning seas, (one can still be) serenely calm; the earth shakes and the ground moves, (one can still) sleep peacefully, why would one care about it?' On the twenty-third day of the third month of the thirteenth year of Yuanhe (reign period), the master bathed, burned incense, and sat upright, telling the assembly: 'The Dharmakaya (Dharmabody) is perfectly still, only manifesting coming and going. The thousand sages share the same source, and the myriad spirits return to the one. I am now dissolving like a bubble, why falsely raise sorrow? Do not trouble yourselves, you must maintain right mindfulness. If you follow this command, you will truly repay my kindness. If you stubbornly disobey, you are not my disciples.' At that time, a monk asked: 'Where is the master going?' The master said: 'Nowhere to go.' (The monk) said: 'Why can't I see it?' The master said: 'It is not seen by the eyes.' (Dongshan (Cave Mountain) Chan master commented: '(Truly) a master!' ) After speaking, he peacefully passed away. He lived to be seventy-two years old, with forty-one years as a monk. Chan Master Fachang (Dharma Constant) of Mount Damei (Great Plum) in Mingzhou (Bright Prefecture) was a native of Xiangyang (Hsiang-yang), with the surname Zheng. In his youth, he followed a teacher at Yuquan (Jade Spring) Temple in Jingzhou (Ching-chou). He initially visited Daji (Great Stillness), asking: 'What is Buddha?' Daji (Great Stillness) said: 'Mind itself is Buddha.' The master immediately had a great awakening. During the Zhenyuan (reign period) of the Tang Dynasty, he lived seventy li south of Yuyao (Yu-yao) in Mount Tiantai (T'ien-t'ai), the former hermitage of Meizizhen (Plum Seed True Man). At that time, a monk under Yanguan (Salt Official) entered the mountain to gather a staff, got lost, and arrived at the hermitage, asking: 'How long has the master been living on this mountain?' The master said: 'I have only seen the four mountains green and then yellow.' He also asked: 'Where is the road out of the mountain?' The master said: 'Go with the flow.' The monk returned and told Yanguan (Salt Official) about the situation. Yanguan (Salt Official) said: 'When I was in Jiangxi (Kiangsi), I once saw a monk, and afterwards I didn't know where he was. Could it be this monk?' So he sent a monk to invite the master out of the mountain. The master had a verse saying:

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摧殘枯木倚寒林　　幾度逢春不變心 　樵客遇之猶不顧　　郢人那得苦追尋

大寂聞師住山。乃令一僧到問云。和尚見馬師得個什麼便住此山。師云。馬師向我道即心是佛。我便向遮里住。僧云。馬師近日佛法又別。師云。作么生別。僧云。近日又道非心非佛。師云。遮老漢惑亂人未有了日。任汝非心非佛。我只管即心即佛。其僧回舉似馬祖。祖云。大眾。梅子熟也(僧問禾山。大梅恁么道。意作么生。禾山云。真師子兒)自此學者漸臻。師道彌著。師上堂示眾曰。汝等諸人。各自迴心達本莫逐其末。但得其本其末自至。若欲識本唯了自心。此心元是一切世間出世間法根本故。心生種種法生。心滅種種法滅。心且不附一切善惡。而生萬法本自如如。僧問。如何是佛法大意。師云。蒲華柳絮竹針麻線。夾山與定山同行言話次。定山云。生死中無佛即非生死。夾山云。生死中有佛即不迷生死。二人上山參禮。夾山便舉問師。未審二人見處那個較親。師云。一親一疏。夾山云。那個親。師云。且去明日來。夾山明日再上問師。師云。親者不問。問者不親(夾山住后自云。當時失一隻眼)忽一日謂其徒曰。來莫可抑往莫可追。從容間復聞鼯鼠聲。師云。即此物非他物。汝等諸人善護持之。吾今逝矣。言訖示滅。壽八

【現代漢語翻譯】 現代漢語譯本： 一棵飽經摧殘的枯木，孤零零地靠在寒冷的樹林里，幾度春回大地，它的心志也不曾改變。 打柴的樵夫見了尚且不願顧盼，郢地人又何必那麼辛苦地去追尋呢？

大寂禪師聽說有位禪師住在山裡，就派一個僧人去問：『和尚您當初見到馬祖（Mazu，禪宗大師）說了什麼，就住在這山裡了？』禪師說：『馬祖對我說「即心是佛（jixin shifo，當下這顆心就是佛）」，我就在這裡住下了。』僧人說：『馬祖最近的佛法又不一樣了。』禪師說：『怎麼不一樣了？』僧人說：『最近又說「非心非佛（feixin feifo，不是心，也不是佛）」。』禪師說：『這老傢伙迷惑人沒完沒了。任憑你說非心非佛，我只管即心即佛。』那僧人回去把情況告訴了馬祖，馬祖說：『大眾，梅子熟了（meizi shule，時機成熟了）。』（有僧人問禾山禪師：『大梅禪師這麼說，意圖是什麼？』禾山禪師說：『真是獅子之子。』）從此，前來求學的人逐漸增多，禪師的道風也越來越顯著。禪師上堂向大眾開示說：『你們這些人，各自回頭認識自己的本心，不要追逐那些末節。只要得到了根本，那些末節自然就來了。如果想要認識根本，唯有了解自己的心。這顆心原本就是一切世間法和出世間法的根本。所以，心生起，種種法就生起；心滅掉，種種法就滅掉。這顆心不依附於一切善惡，而生出萬法，原本就是如如不動的。』有僧人問：『什麼是佛法的大意？』禪師說：『蒲草的花、柳絮、竹針、麻線。』夾山禪師和定山禪師一起行走交談，定山禪師說：『在生死之中沒有佛，那就不是生死。』夾山禪師說：『在生死之中有佛，就不會迷惑于生死。』兩人上山參拜禪師，夾山禪師就舉出這件事來問禪師：『不知道他們兩人的見解，哪個更親切？』禪師說：『一個親切，一個疏遠。』夾山禪師說：『哪個親切？』禪師說：『先去吧，明天再來。』夾山禪師第二天再次上山問禪師，禪師說：『親切的人不問，問的人不親切。（qinqie de ren bu wen, wen de ren bu qinqie）』（夾山禪師後來自己說：『當時失去了一隻眼睛。』） 有一天，禪師對他的弟子們說：『來不可抑制，往不可追逐（lai bu ke yizhi, wang bu ke zhuizhu）。』從容之間又聽到了鼯鼠的聲音，禪師說：『就是這個東西，不是其他的東西。你們這些人好好地守護它。我現在要走了。』說完就圓寂了，享年八十歲。

【English Translation】 English version: A withered tree, battered and worn, leans against the cold forest; through countless springs, its heart remains unchanged. Even woodcutters pass it by without a glance; why would someone from Ying (Ying, an ancient state in China) painstakingly seek it out?

Great Tranquility (Daji, likely a monk's name) heard that a teacher was residing in the mountains, so he sent a monk to ask: 'What did you gain from Master Ma (Mazu, a Chan master) that made you stay in these mountains?' The teacher replied, 'Master Ma told me, 'The mind itself is Buddha (jixin shifo, the immediate mind is Buddha),' so I stayed here.' The monk said, 'Master Ma's recent teachings are different.' The teacher asked, 'How are they different?' The monk said, 'Recently, he has been saying, 'Neither mind nor Buddha (feixin feifo, neither mind nor Buddha).' The teacher said, 'That old man is endlessly confusing people. Let him say neither mind nor Buddha; I will just stick to the mind itself is Buddha.' The monk returned and reported this to Mazu, who said, 'Everyone, the plums are ripe (meizi shule, the time is ripe).' (A monk asked He Mountain (Heshan, a place name): 'What is Great Plum's (Da Mei, likely a monk's name) intention in saying that?' He Mountain said, 'Truly a lion's cub.') From then on, students gradually increased, and the teacher's influence became more prominent. The teacher ascended the platform and instructed the assembly: 'All of you, turn your minds back to the root and do not pursue the branches. If you attain the root, the branches will naturally come. If you wish to know the root, simply understand your own mind. This mind is originally the root of all worldly and other-worldly dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The mind does not cling to any good or evil, and it gives rise to all dharmas, which are originally suchness.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The teacher said, 'Cattail flowers, willow catkins, bamboo needles, hemp threads.' Cliff Mountain (Jiashan, a place name) and Fixed Mountain (Dingshan, a place name) were walking and talking together. Fixed Mountain said, 'In the midst of birth and death, if there is no Buddha, then it is not birth and death.' Cliff Mountain said, 'In the midst of birth and death, if there is Buddha, then one will not be deluded by birth and death.' The two went up the mountain to pay their respects. Cliff Mountain then brought up this matter to ask the teacher: 'I don't know which of their views is closer.' The teacher said, 'One is close, one is distant.' Cliff Mountain said, 'Which one is close?' The teacher said, 'Go away and come back tomorrow.' Cliff Mountain went up the mountain again the next day to ask the teacher. The teacher said, 'The one who is close does not ask; the one who asks is not close (qinqie de ren bu wen, wen de ren bu qinqie).' (Cliff Mountain later said to himself, 'At that time, I lost one eye.') One day, the teacher said to his disciples, 'Coming cannot be suppressed, going cannot be pursued (lai bu ke yizhi, wang bu ke zhuizhu).' In the midst of composure, he heard the sound of a flying squirrel. The teacher said, 'This very thing, not another thing. All of you, take good care of it.' Having spoken, he passed away, at the age of eighty.

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十八。臘六十有九。智覺禪師延壽贊曰。

師初得道　　即心是佛　　最後示徒 　物非他物　　窮萬法源　　徹千聖骨 　真化不移　　何妨出沒

京兆興善寺惟寬禪師者。衢州信安人也。姓祝氏。年十三見殺生者。衋然不忍食。乃求出家。初習毗尼修止觀。后參大寂乃得心要。唐貞元六年始行化于吳越間。八年至鄱陽山。神求受八戒。十三年止嵩山少林寺。僧問。如何是道。師云。大好山。僧云。學人問道。師何言好山。師云。汝只識好山何曾達道。問狗子還有佛性否。師云有。僧云。和尚還有否。師云。我無。僧云。一切眾生皆有佛性。和尚因何獨無。師云。我非一切眾生。僧云。既非眾生是佛否。師云。不是佛。僧云。究竟是何物。師云。亦不是物。僧云。可見可思否。師云。思之不及議之不得。故云不可思議。元和四年憲宗詔至闕下。白居易嘗詣師問曰。既曰禪師何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三其致一也。譬如江河淮漢在處立名。名雖不一水性無二。律即是法。法不離禪。云何于中妄起分別。又問。既無分別何以修心。師云。心本無損傷。云何要修理。無論垢與凈。一切勿起念。又問。垢即不可念。凈無念可乎。師曰。如人眼睛上。一物不可住。

【現代漢語翻譯】 現代漢語譯本 十八。臘六十有九。智覺禪師延壽贊曰：

『師父最初得道時，領悟到『即心是佛』的真諦；最終向弟子們開示，萬物並非獨立存在。』窮盡萬法之源，徹底領悟諸佛的精髓。』真如本性永恒不變，又何妨顯現和隱沒呢？』

京兆興善寺的惟寬禪師，是衢州信安人，俗姓祝。十三歲時，他看到殺生，內心悲憫不忍食用肉食，於是請求出家。最初學習毗尼（Vinaya，戒律），修習止觀。後來參訪大寂禪師，才領悟到心要。唐貞元六年，開始在吳越一帶弘法。貞元八年，來到鄱陽山，有神靈向他求受八戒。貞元十三年，駐錫嵩山少林寺。有僧人問：『如何是道？』禪師說：『大好山。』僧人說：『學人問的是道，禪師為何說好山？』禪師說：『你只認識好山，何曾通達道？』又問：『狗子還有佛性嗎？』禪師說：『有。』僧人說：『和尚還有嗎？』禪師說：『我沒有。』僧人說：『一切眾生皆有佛性，和尚因何獨無？』禪師說：『我非一切眾生。』僧人說：『既然非眾生，是佛嗎？』禪師說：『不是佛。』僧人說：『究竟是什麼？』禪師說：『亦不是物。』僧人說：『可見可思嗎？』禪師說：『思之不及，議之不得，故云不可思議。』元和四年，憲宗皇帝下詔請禪師到京城。白居易曾經拜訪禪師問道：『既然是禪師，為何說法？』禪師說：『無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）體現在行為上就是律，用語言表達出來就是法，在心中實踐就是禪。應用上分為三方面，但本質上是一致的。譬如江、河、淮、漢，在不同的地方有不同的名稱，名稱雖然不同，水的本性卻沒有兩樣。律就是法，法不離禪，為何要在其中妄起分別呢？』又問：『既然沒有分別，為何還要修心？』禪師說：『心本來沒有損傷，為何要修理？無論垢與凈，一切都不要起念。』又問：『垢即不可念，凈無念可以嗎？』禪師說：『如人的眼睛上，一物都不可停留。』

【English Translation】 English version 18. The sixty-ninth year of the lunar calendar. Chan Master Zhi Jue Yanshou praised:

'When the Master first attained enlightenment, he realized the truth of 'Mind itself is Buddha'; in the end, he revealed to his disciples that all things are not independent entities.' Exhausting the source of all dharmas, thoroughly understanding the essence of all Buddhas. 'The true nature is eternally unchanging, so what harm is there in appearing and disappearing?'

Chan Master Wei Kuan of Xing Shan Temple in Jingzhao, was a native of Xin'an, Quzhou, with the surname Zhu. At the age of thirteen, he saw the killing of living beings and felt compassion, unable to bear eating meat, so he requested to leave home. Initially, he studied the Vinaya (戒律), practicing Samatha-vipassana (止觀). Later, he visited Chan Master Daji, and then he realized the essence of the mind. In the sixth year of Zhenyuan during the Tang Dynasty, he began to propagate the Dharma in the Wu and Yue regions. In the eighth year of Zhenyuan, he came to Poyang Mountain, where a spirit requested to receive the Eight Precepts. In the thirteenth year of Zhenyuan, he resided at Shaolin Temple on Mount Song. A monk asked: 'What is the Dao (道, the Way)?' The Chan Master said: 'A great good mountain.' The monk said: 'This student is asking about the Dao, why does the Master say a good mountain?' The Chan Master said: 'You only recognize a good mountain, how have you ever attained the Dao?' He also asked: 'Does a dog have Buddha-nature?' The Chan Master said: 'Yes.' The monk said: 'Does the Master have it?' The Chan Master said: 'I do not.' The monk said: 'All sentient beings have Buddha-nature, why is it that the Master alone does not have it?' The Chan Master said: 'I am not all sentient beings.' The monk said: 'Since you are not a sentient being, are you a Buddha?' The Chan Master said: 'Not a Buddha.' The monk said: 'What exactly is it?' The Chan Master said: 'It is also not a thing.' The monk said: 'Can it be seen or thought about?' The Chan Master said: 'Thinking cannot reach it, discussion cannot attain it, therefore it is called inconceivable.' In the fourth year of Yuanhe, Emperor Xianzong issued an edict inviting the Chan Master to the capital. Bai Juyi once visited the Chan Master and asked: 'Since you are a Chan Master, why do you preach the Dharma?' The Chan Master said: 'Supreme Bodhi (Anuttara-samyak-sambodhi, 無上正等正覺) is embodied in behavior as the Vinaya, expressed in language as the Dharma, and practiced in the mind as Chan. In application, it is divided into three aspects, but in essence, it is the same. For example, the Yangtze River, the Yellow River, the Huai River, and the Han River have different names in different places, but although the names are different, the nature of the water is not different. The Vinaya is the Dharma, and the Dharma is inseparable from Chan, why create false distinctions within them?' He also asked: 'Since there are no distinctions, why cultivate the mind?' The Chan Master said: 'The mind is originally without damage, why repair it? Regardless of defilement or purity, do not give rise to any thoughts.' He also asked: 'Defilement is not to be thought of, is purity without thought permissible?' The Chan Master said: 'Like a person's eyes, nothing can dwell on them.'

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金屑雖珍寶。在眼亦為病。又問。無修無念又何異凡夫耶。師曰。凡夫無明二乘執著。離此二病是曰真修。真修者不得勤不得忘勤即近執著。忘即落無明。此為心要云爾。有僧問。道在何處。師曰。只在目前。曰我何不見。師曰。汝有我故所以不見。曰我有我故即不見。和尚見否。師曰。有汝有我展轉不見。曰無我無汝還見否。師曰。無汝無我阿誰求見。元和十二年二月晦日昇堂說法訖就化。壽六十三。臘三十九。歸葬于㶚陵西原。敕謚大徹禪師元和正真之塔。

湖南東寺如會禪師者。始興曲江人也。初謁徑山後參大寂。學徒既眾。僧堂內床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒以即心即佛之譚誦憶不已。且謂佛於何住而曰即心。心如畫師而云即佛。遂示眾曰。心不是佛智不是道。劍去遠矣爾方刻舟。時號東寺為禪窟焉。相國崔公群出為湖南觀察使。見師問曰。師以何得。師曰見性得。師方病眼。公譏曰。既云見性。其奈眼何。師曰。見性非眼眼病何害。公稽首謝之(法眼別云。是相公眼)師問南泉。近離什麼處來。云江西。師云。將得馬師真來否。泉云。只遮是。師云。背後底聻。無對(長慶代云。太似不知。保福云。幾不到和尚此間。云居錫云。此二尊者盡扶背後。只如南泉休去。為當扶面

【現代漢語翻譯】 現代漢語譯本： 金屑即使是珍寶，落在眼裡也是一種病。又有人問：『無修無念，那和凡夫有什麼區別呢？』 師父說：『凡夫有無明，二乘有執著。離開這兩種病，就叫做真修。真修的人，不能過於勤奮，也不能忘記。勤奮就接近執著，忘記就落入無明。』這就是心要啊。 有僧人問：『道在哪裡？』師父說：『就在眼前。』僧人說：『我為什麼看不見？』師父說：『因為你有「我」，所以看不見。』僧人說：『我有「我」所以看不見，那和尚您看見了嗎？』師父說：『有你有我，輾轉相隔，都看不見。』僧人說：『沒有你沒有我，那能看見嗎？』師父說：『沒有你沒有我，是誰在求見呢？』 元和十二年二月最後一天，師父升座說法完畢后圓寂，享年六十三歲，僧臘三十九年。歸葬于㶚陵西原，朝廷追諡為大徹禪師，並建元和正真之塔。

湖南東寺的如會禪師，是始興曲江人。最初拜謁徑山，後來參訪大寂。學徒眾多，僧堂內的床榻都被壓塌了，當時被稱為『折床會』。 自從大寂去世后，如會禪師常常擔心門徒們不斷地誦唸『即心即佛』的說法。並且說，佛住在哪裡，就說是『即心』？心像畫師一樣，就說是『即佛』？於是對大家說：『心不是佛，智不是道。劍已經離船很遠了，你們才開始刻舟求劍。』當時人們稱東寺為禪窟。 相國崔群出任湖南觀察使，見到如會禪師，問道：『禪師您通過什麼得道的？』禪師說：『見性得道。』當時禪師眼睛有病，崔群譏諷道：『既然說見性，那您的眼睛怎麼辦？』禪師說：『見性不是用眼睛，眼睛有病有什麼妨礙？』崔群叩頭謝罪。（法眼禪師另外評論說：『是相公的眼睛有問題。』） 如會禪師問南泉禪師：『最近從什麼地方來？』南泉禪師說：『江西。』禪師說：『把馬祖的真容帶來了嗎？』南泉禪師說：『就是這個。』禪師說：『那背後的是什麼？』南泉禪師無言以對。（長慶禪師代答說：『太像不知道了。』保福禪師說：『差點沒到和尚您這裡來。』云居錫禪師說：『這兩位尊者都在扶持背後，只是南泉禪師沉默不語，是應該扶持哪一面呢？』）

【English Translation】 English version: Even though gold dust is precious, it becomes a disease if it gets into your eyes. Someone asked, 'If there is no cultivation and no thought, how is that different from an ordinary person?' The master said, 'Ordinary people have ignorance, and those of the Two Vehicles have attachment. To be free from these two diseases is called true cultivation. One who truly cultivates should neither be diligent nor forgetful; diligence is close to attachment, and forgetfulness falls into ignorance.' This is the essence of the mind. A monk asked, 'Where is the Dao?' The master said, 'It is right before your eyes.' The monk said, 'Why can't I see it?' The master said, 'Because you have a 'self,' that is why you cannot see it.' The monk said, 'Because I have a 'self,' I cannot see it. Can the master see it?' The master said, 'With you and me, turning around, neither can see it.' The monk said, 'Without you and without me, can it be seen then?' The master said, 'Without you and without me, who is seeking to see?' On the last day of the second month of the twelfth year of Yuanhe, the master ascended the platform to preach the Dharma and then passed away, at the age of sixty-three, with thirty-nine years as a monk. He was buried in the western plains of 㶚陵 (Ling), and the imperial court posthumously honored him as the Greatly Enlightened Chan Master, and built the Yuanhe True Enlightenment Pagoda.

Chan Master Ruhui of Dong Temple in Hunan, was a native of Qujiang in Shixing. He first visited Jingshan (Mount Jing), and later visited Daji (Mazu Daoyi). His students were so numerous that the beds in the monks' hall were crushed. At that time, he was called 'Bed-Breaking Hui'. Since Daji (Mazu Daoyi) passed away, the master often worried that his disciples would constantly recite the saying 'The mind is Buddha'. And he said, where does the Buddha reside, that it is said 'the mind is Buddha'? The mind is like a painter, and it is said 'is Buddha'? Therefore, he said to the assembly, 'The mind is not the Buddha, wisdom is not the Dao. The sword is far away from the boat, and you are only now carving the boat.' At that time, people called Dong Temple a Chan cave. The Chancellor Cui Qun was appointed as the Inspector of Hunan. He met the master and asked, 'Master, how did you attain the Dao?' The master said, 'By seeing the nature.' At that time, the master had an eye disease. Cui Qun ridiculed, 'Since you say you see the nature, what about your eyes?' The master said, 'Seeing the nature is not with the eyes, what harm does eye disease do?' Cui Qun bowed and apologized. (Fayan (Dharma Eye) commented separately, 'It is the Chancellor's eyes that are the problem.') Chan Master Ruhui asked Nanquan (Nanquan Puyuan), 'Where have you come from recently?' Nanquan said, 'Jiangxi.' The master said, 'Did you bring the true likeness of Mazu (Mazu Daoyi) with you?' Nanquan said, 'This is it.' The master said, 'What is behind it?' Nanquan was speechless. (Changqing (Changqing Huileng) answered on his behalf, 'Too much like not knowing.' Baofu (Baofu Congzhan) said, 'Almost didn't come to the master's place.' Yunju Xi said, 'These two venerable ones are both supporting the back, but since Nanquan is silent, which side should be supported?')

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前扶背後)崔相公入寺。見鳥雀于佛頭上放糞。乃問師曰。鳥雀還有佛性也無。師云有。崔云。為什麼向佛頭上放糞。師云。是伊為什麼不向鷂子頭上放。仰山來參。師云。已相見了更不用上來。仰山云。恁么相見莫不當否。師歸方丈閉卻門。仰山歸舉似溈山。溈山云。寂子是什麼心行。仰山云。若不恁么爭識得他。復有人問師曰。某甲擬請和尚開堂得否。師曰。待將物裹石頭暖即得。彼無語(藥山代云。石頭暖也)唐長慶癸卯歲八月十九日歸寂。壽八十。敕謚傳明大師塔曰永際。

鄂州無等禪師者。尉氏人也。姓李氏。初出家于龔公山。參禮馬大師密受心要。后住隨州土門。嘗謁州牧王常侍者。師退將出門。王后呼之雲和尚。師回顧王敲柱三下。師以手作圓相。復三撥之便行。師后住武昌大寂寺。一日大眾晚參。師見人人上來。師前道不審。乃謂眾曰。大眾適來聲向什麼處去也。有一僧豎起指頭。師云。珍重。其僧至來朝上參次。師乃轉身面壁而臥。佯作呻吟聲云。老僧三兩日來不多安樂。大德身邊有什麼藥物。與老僧些少。僧以手拍凈瓶云。遮個凈瓶什麼處得來。師云。遮個是老僧底。大德底在什麼處。僧云。亦是和尚底。亦是某甲底。唐大和四年十月示滅壽八十二。

廬山歸宗寺智常禪師。上堂云

【現代漢語翻譯】 現代漢語譯本：崔相公被人前扶后擁著進入寺廟，看見鳥雀在佛像頭上拉屎。於是問禪師：『鳥雀也有佛性嗎？』禪師說：『有。』崔相公問：『為什麼它們要在佛像頭上拉屎？』禪師說：『它們為什麼不往老鷹頭上拉呢？』仰山前來參拜，禪師說：『既然已經相見了，就不用上來了。』仰山說：『這樣相見，難道沒有不妥之處嗎？』禪師回到方丈，關上門。仰山回去后把這件事告訴了溈山，溈山問：『寂子（禪師）是什麼樣的心境？』仰山說：『如果不是這樣，怎麼能認識他呢？』又有人問禪師：『我打算請和尚您來開堂說法，可以嗎？』禪師說：『等你能把東西包著石頭捂暖和了，就可以。』那人無話可說。（藥山代答說：『石頭已經暖和了。』）唐長慶癸卯年八月十九日，禪師圓寂，享年八十歲。朝廷追諡為傳明大師，塔名為永際。 鄂州無等禪師，是尉氏縣人，姓李。最初在龔公山出家，參拜馬祖（Mazu，禪宗大師）並秘密接受了心法要旨。後來住在隨州土門。曾經拜訪州牧王常侍。禪師退出來將要出門時，王常侍在後面叫道：『和尚！』禪師回頭，王常侍敲了柱子三下。禪師用手比劃了一個圓圈，又撥動了三次，便離開了。禪師後來住在武昌大寂寺。一天，大眾參加晚間的參禪，禪師看見人人都上前來，禪師上前說道：『不審（客套話）。』於是對大家說：『各位剛才的聲音都到哪裡去了？』有一位僧人豎起指頭。禪師說：『珍重（保重）。』那位僧人到第二天早上參拜時，禪師就轉身面壁而臥，假裝發出**的聲音說：『老僧這幾天來不太舒服，大德（對僧人的尊稱）身邊有什麼藥物，給老僧一點吧。』僧人拍了拍凈瓶說：『這個凈瓶是從哪裡來的？』禪師說：『這是老僧的，大德你的在哪裡？』僧人說：『既是和尚的，也是我的。』唐大和四年十月，禪師示寂，享年八十二歲。 廬山歸宗寺智常禪師，上堂說法時說：

【English Translation】 English version: Minister Cui entered the temple, supported from the front and behind, and saw birds defecating on the Buddha's head. He then asked the master, 'Do birds also have Buddha-nature?' The master said, 'Yes.' Cui asked, 'Why do they defecate on the Buddha's head?' The master said, 'Why don't they defecate on the hawk's head?' Yangshan came to pay respects. The master said, 'Since we have already met, there is no need to come up.' Yangshan said, 'Is there something inappropriate about meeting like this?' The master returned to his abbot's room and closed the door. Yangshan returned and told Weishan about it. Weishan asked, 'What is the state of mind of Jizi (the master)?' Yangshan said, 'If it weren't like this, how could one recognize him?' Someone else asked the master, 'I plan to invite the venerable monk to open a Dharma hall, is that acceptable?' The master said, 'It will be acceptable when you can wrap something around a stone and warm it up.' The person was speechless. (Yaoshan replied on his behalf, 'The stone is already warm.') In the year Gui Mao of the Changqing era of the Tang Dynasty, on the nineteenth day of the eighth month, the master passed away at the age of eighty. The imperial court posthumously honored him as Great Master Chuanming, and the pagoda was named Yongji. Chan Master Wudeng of Ezhou, was a native of Weishi County, with the surname Li. He first became a monk at Mount Gonggong, where he paid respects to Mazu (a Chan master) and secretly received the essence of the mind-dharma. Later, he lived in Tumen, Suizhou. He once visited Wang Changshi, the governor of the state. As the master was leaving, the governor called out from behind, 'Venerable Monk!' The master turned around, and the governor knocked on the pillar three times. The master made a circular gesture with his hand, then flicked it three times, and left. Later, the master lived at Daji Temple in Wuchang. One day, during the evening meditation session, the master saw everyone coming forward. The master stepped forward and said, 'Bu Shen (a polite greeting).' Then he said to everyone, 'Where did everyone's voices go just now?' One monk raised his finger. The master said, 'Treasure it (take care).' The next morning, when that monk came to pay respects, the master turned to face the wall and lay down, pretending to make ** sounds, saying, 'This old monk has not been feeling well for the past few days. Does the virtuous one (a respectful term for monks) have any medicine with you? Give some to this old monk.' The monk patted the clean bottle and said, 'Where did this clean bottle come from?' The master said, 'This is the old monk's, where is yours, virtuous one?' The monk said, 'It is both the venerable monk's and mine.' In the tenth month of the fourth year of the Dazhong era of the Tang Dynasty, the master passed away at the age of eighty-two. Chan Master Zhichang of Guizong Temple on Mount Lu, said during an Dharma talk:

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。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前只是依他解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師云。無人能會。僧云。曏者如何。師云。有向即乖。僧云。不向者如何。師云。誰求玄旨。又云。去無汝用心處。僧云。豈無方便門令學人得入。師云。觀音妙智力能救世間苦。僧云。如何是觀音妙智力。師敲鼎蓋三下云。子還聞否。僧云聞。師云。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。后忽一日相別。煎茶次南泉問云。從前與師兄商量語句彼此已知。此後或有人問畢竟事作么生。師云。遮一床地大好卓庵。泉云。卓庵且置。畢竟事作么生。師乃打卻茶銚便起。泉云。師兄喫茶了。普愿未曾喫茶。師云。作遮個語話。滴水也銷不得。僧問。此事久遠如何用心。師云。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。說聖呵呵笑師因俗官來。乃拈起帽子兩帶云。還會么。俗官云。不會。師云。莫怪老僧頭風不卸帽子。師入園取菜次。師畫圓相圍卻一株。語眾云。輒不得動著遮個。眾不敢動。少頃師復來見菜猶在。便以棒趁眾僧云。遮一隊漢無一個有智慧底。師問新到僧。什麼處來。師云。鳳翔來。師云。還將

【現代漢語翻譯】 現代漢語譯本： 從上古時代傳承下來的德行，並非是無知無解。那些高尚的人士與普通人不同。現在的人不能自立自強，虛度光陰。你們不要用錯心思，沒有人可以代替你，也沒有你需要用心的地方。不要向外尋求，從前只是依賴他人解釋，說出的話都顯得遲滯，光芒無法穿透，只因爲眼前有事物阻礙。 有僧人問：『什麼是玄妙的宗旨？』 趙州禪師說：『沒有人能夠領會。』 僧人問：『那麼，趨向它又如何呢？』 趙州禪師說：『有所趨向就錯了。』 僧人問：『不趨向它又如何呢？』 趙州禪師說：『誰在尋求玄妙的宗旨？』 趙州禪師又說：『離開沒有你需要用心的地方。』 僧人問：『難道沒有方便之門讓學人得以進入嗎？』 趙州禪師說：『觀世音菩薩以其不可思議的智慧力量，能夠救度世間的苦難。』 僧人問：『什麼是觀世音菩薩不可思議的智慧力量？』 趙州禪師敲了三下鼎蓋，問：『你聽到了嗎？』 僧人說：『聽到了。』 趙州禪師說：『那我為什麼聽不到？』 僧人無言以對，趙州禪師用棒子將他趕走。 趙州禪師曾經與南泉禪師同行，後來有一天告別。趙州禪師在煎茶時，南泉禪師問道：『從前與師兄商量語句，彼此已經瞭解。此後如果有人問，什麼是畢竟事？』 趙州禪師說：『這張床地很適合建個庵。』 南泉禪師說：『建庵且放一邊，什麼是畢竟事？』 趙州禪師於是打翻茶壺就起身離開。南泉禪師說：『師兄喝茶了。』 趙州禪師說：『我未曾喝茶。』 趙州禪師說：『說這樣的話，即使一滴水也無法消受。』 有僧人問：『這件事如此久遠，應該如何用心？』 趙州禪師說：『用牛皮來蒙露柱（lù zhù，柱子的別稱）。露柱啾啾地叫，凡人的耳朵聽不到，聖人聽了呵呵地笑。』 趙州禪師因為有俗官來訪，於是拿起帽子兩邊的帶子說：『會意嗎？』 俗官說：『不會。』 趙州禪師說：『不要奇怪老僧頭風病沒好，所以不摘帽子。』 趙州禪師進入園中取菜，畫了一個圓圈圍住一棵菜，對眾人說：『誰也不得動這棵菜。』 眾人不敢動。過了一會兒，趙州禪師回來，見菜還在，就用棒子趕眾僧說：『你們這群人沒有一個有智慧的。』 趙州禪師問新來的僧人：『從哪裡來？』 僧人說：『從鳳翔（Fèng xiáng，地名）來。』 趙州禪師問：『還帶來了嗎？』

【English Translation】 English version: The virtue inherited from ancient times is not ignorance and incomprehension. Those noble people are different from ordinary people. People nowadays cannot be self-reliant and independent, wasting their time. You should not misuse your mind, no one can replace you, and there is no place where you need to use your mind. Do not seek externally, in the past you only relied on others' interpretations, and your words were stagnant, and the light could not penetrate, only because there were things obstructing you. A monk asked: 'What is the profound principle?' Master Zhao Zhou said: 'No one can comprehend it.' The monk asked: 'Then, what about tending towards it?' Master Zhao Zhou said: 'To tend towards it is to be wrong.' The monk asked: 'What about not tending towards it?' Master Zhao Zhou said: 'Who is seeking the profound principle?' Master Zhao Zhou also said: 'Leave the place where you don't need to use your mind.' The monk asked: 'Isn't there a convenient gate for learners to enter?' Master Zhao Zhou said: 'Avalokitesvara Bodhisattva, with his inconceivable wisdom and power, can save the suffering of the world.' The monk asked: 'What is the inconceivable wisdom and power of Avalokitesvara Bodhisattva?' Master Zhao Zhou struck the cauldron lid three times and asked: 'Did you hear it?' The monk said: 'I heard it.' Master Zhao Zhou said: 'Then why can't I hear it?' The monk was speechless, and Master Zhao Zhou drove him away with a stick. Master Zhao Zhou once traveled with Master Nan Quan, and later one day they said goodbye. When Master Zhao Zhou was brewing tea, Master Nan Quan asked: 'In the past, we discussed words with each other, and we already understood each other. If someone asks in the future, what is the ultimate matter?' Master Zhao Zhou said: 'This bed is very suitable for building a hermitage.' Master Nan Quan said: 'Putting aside the building of a hermitage, what is the ultimate matter?' Master Zhao Zhou then overturned the teapot and got up to leave. Master Nan Quan said: 'Brother has had tea.' Master Zhao Zhou said: 'I have not had tea.' Master Zhao Zhou said: 'Speaking such words, even a drop of water cannot be consumed.' A monk asked: 'This matter is so ancient, how should one use one's mind?' Master Zhao Zhou said: 'Use cowhide to cover the dew pillar (lù zhù, another name for pillar). The dew pillar chirps, ordinary ears cannot hear it, and the saints laugh heartily when they hear it.' Because a secular official came to visit, Master Zhao Zhou picked up the straps on both sides of his hat and said: 'Do you understand?' The secular official said: 'I don't understand.' Master Zhao Zhou said: 'Don't be surprised that the old monk's headache hasn't healed, so he doesn't take off his hat.' Master Zhao Zhou entered the garden to pick vegetables, drew a circle around a vegetable, and said to everyone: 'No one is allowed to touch this vegetable.' No one dared to move. After a while, Master Zhao Zhou came back and saw that the vegetable was still there, so he drove the monks away with a stick, saying: 'None of you have any wisdom.' Master Zhao Zhou asked the new monk: 'Where did you come from?' The monk said: 'From Fengxiang (Fèng xiáng, place name).' Master Zhao Zhou asked: 'Did you bring it with you?'

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得那個來否。僧云。將得來。師云。在什麼處。僧以手從頂擎捧呈之。師即舉手作接勢拋向背後。僧無語。師云。遮野狐兒。師刬草次有講僧來參。忽有一蛇過師以鋤斷之。僧云。久響歸宗元來是個粗行沙門。師云。坐主歸茶堂內喫茶去。云巖來參。師作挽弓勢。巖良久作拔劍勢。師云。來太遲生。有僧辭去。師喚近前來。吾為汝說佛法。僧近前。師云。汝諸人盡有事在。汝異時卻來遮里無人識汝。時寒途中善為去。師上堂云。吾今欲說禪。諸子總近前。大眾進前。師云。汝聽觀音行善應諸方所。僧問。如何是觀音行。師乃彈指云。諸人還聞否。僧曰聞。師云。一隊漢向遮里覓什麼。以棒趁出。大笑歸方丈。僧問。初心如何得個入處。師敲鼎蓋三下云。還聞否。僧云聞。師云。我何不聞。師又敲三下問。還聞否。僧云。不聞。師云。我何以聞。僧無語。師云。觀音妙智力能救世間苦。江州刺史李渤問師曰。教中所言須彌納芥子。渤即不疑。芥子納須彌莫是妄譚否。師曰。人傳使君讀萬卷書籍還是否。李曰然。師曰。摩頂至踵如椰子大。萬卷書向何處著。李俯首而已。李異日又問云。大藏教明得個什麼邊事。師舉拳示之云。還會么。李云。不會。師云。遮個措大。拳頭也不識。李云請師指示。師云。遇人即途中授與。不

【現代漢語翻譯】 現代漢語譯本 問：『得那個來否？』（能否把它帶來？） 僧人說：『將得來。』（能帶來。） 師父問：『在什麼處？』（在哪裡？） 僧人以手從頭頂舉起，捧著呈現給師父。 師父隨即舉手作接的姿勢，然後拋向背後。 僧人無話可說。 師父說：『遮野狐兒。』（這個野狐禪。） 師父在鋤草時，有講經的僧人前來參拜。 忽然有一條蛇經過，師父用鋤頭把它砍斷。 僧人說：『久仰歸宗，原來是個粗行沙門。』（仰慕歸宗很久了，原來是個行為粗魯的和尚。） 師父說：『坐主歸茶堂內喫茶去。』（講經的師傅回茶堂喝茶去吧。） 云巖前來參拜，師父作出拉弓的姿勢。 云巖過了很久才作出拔劍的姿勢。 師父說：『來太遲生。』（來得太遲了。） 有僧人告辭離去，師父叫他靠近前來。 『吾為汝說佛法。』（我為你講說佛法。） 僧人靠近前來，師父說：『汝諸人盡有事在。』（你們這些人都有事要做。） 『汝異時卻來遮里無人識汝。』（你以後再來這裡，沒有人會認識你。） 『時寒途中善為去。』（天氣寒冷，路上好好保重。） 師父上堂說法：『吾今欲說禪。諸子總近前。』（我現在要說禪，你們都靠近前來。） 大眾上前，師父說：『汝聽觀音行善應諸方所。』（你們聽觀音菩薩的修行，行善應化在各個地方。） 僧人問：『如何是觀音行？』（什麼是觀音菩薩的修行？） 師父於是彈指說：『諸人還聞否？』（你們聽到了嗎？） 僧人說：『聞。』（聽到了。） 師父說：『一隊漢向遮里覓什麼？』（你們這群人在這裡尋找什麼？） 用棒子趕了出去，大笑著回到方丈。 僧人問：『初心如何得個入處？』（初學之人如何才能入門？） 師父敲鼎蓋三下說：『還聞否？』（聽到了嗎？） 僧人說：『聞。』（聽到了。） 師父說：『我何不聞？』（我為什麼聽不到？） 師父又敲三下問：『還聞否？』（聽到了嗎？） 僧人說：『不聞。』（沒聽到。） 師父說：『我何以聞？』（我為什麼能聽到？） 僧人無話可說。 師父說：『觀音妙智力能救世間苦。』（觀音菩薩的妙智力能夠救度世間的苦難。） 江州刺史李渤問師父說：『教中所言須彌納芥子，渤即不疑。』（佛經里說須彌山能放入芥菜籽中，我不懷疑。） 『芥子納須彌莫是妄譚否？』（芥菜籽能放入須彌山中，莫非是虛妄之談？） 師父說：『人傳使君讀萬卷書籍還是否？』（聽說您讀了萬卷書，是這樣嗎？） 李渤說：『然。』（是的。） 師父說：『摩頂至踵如椰子大。萬卷書向何處著？』（從頭頂到腳底像椰子那麼大，萬卷書放在哪裡？） 李渤低頭不語。 李渤有一天又問：『大藏教明得個什麼邊事？』（大藏經說明了什麼？） 師父舉起拳頭給他看，說：『還會么？』（明白嗎？） 李渤說：『不會。』（不明白。） 師父說：『遮個措大。拳頭也不識。』（這個書呆子，拳頭也不認識。） 李渤說：『請師指示。』（請師父指點。） 師父說：『遇人即途中授與。』（遇到合適的人就在路上教給他。）

【English Translation】 English version Asked: 'Can you bring that?' The monk said: 'I can bring it.' The master asked: 'Where is it?' The monk raised his hands from the top of his head, holding it up to present it to the master. The master then raised his hand in a gesture of receiving it and threw it behind him. The monk was speechless. The master said: 'This wild fox!' While the master was weeding, a sutra-lecturing monk came to visit. Suddenly a snake passed by, and the master cut it in two with a hoe. The monk said: 'I have long admired Guizong, but it turns out he is a rough-mannered shramana.' The master said: 'The lecturer should go back to the tea room and have some tea.' Yunyan came to visit, and the master made a gesture of drawing a bow. Yunyan took a long time to make a gesture of drawing a sword. The master said: 'Too late!' A monk asked to leave, and the master called him closer. 'I will speak the Dharma for you.' The monk came closer, and the master said: 'You all have things to do.' 'If you come back here at another time, no one will recognize you.' 'It's cold, take care on your journey.' The master ascended the platform and said: 'I want to speak about Zen now. All of you come closer.' The assembly came forward, and the master said: 'You listen to Avalokiteshvara's practice of benefiting all places.' A monk asked: 'What is Avalokiteshvara's practice?' The master then snapped his fingers and said: 'Can you all hear it?' The monk said: 'I can hear it.' The master said: 'What are you all looking for here?' He chased them out with a stick and returned to his room laughing. A monk asked: 'How does a beginner find an entry point?' The master struck the cauldron lid three times and said: 'Can you hear it?' The monk said: 'I can hear it.' The master said: 'Why can't I hear it?' The master struck it three more times and asked: 'Can you hear it?' The monk said: 'I can't hear it.' The master said: 'Why can I hear it?' The monk was speechless. The master said: 'Avalokiteshvara's wonderful wisdom and power can save the world from suffering.' Li Bo (governor of Jiangzhou) asked the master: 'The sutras say that Mount Sumeru (a cosmic mountain) can be contained in a mustard seed, and I do not doubt this.' 'But can a mustard seed contain Mount Sumeru? Isn't that a false statement?' The master said: 'People say that you have read ten thousand books, is that so?' Li Bo said: 'Yes.' The master said: 'From the top of your head to the soles of your feet, you are the size of a coconut. Where do you put the ten thousand books?' Li Bo lowered his head and said nothing. Li Bo asked again one day: 'What does the Tripitaka (the great collection of Buddhist scriptures) clarify?' The master raised his fist to show him and said: 'Do you understand?' Li Bo said: 'I don't understand.' The master said: 'This bookworm doesn't even recognize a fist.' Li Bo said: 'Please instruct me.' The master said: 'When you meet the right person, teach them on the road.'

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遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致目眥俱赤。世號赤眼歸宗焉。后示滅。敕謚至真禪師。

景德傳燈錄卷第七 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第八

懷讓禪師第二世下五十六人(馬祖法嗣)汾州無業禪師澧州大同廣澄禪師池州南泉普愿禪師五臺鄧隱峰禪師溫州佛嶴和尚烏臼和尚潭州石霜山大善和尚石臼和尚本溪和尚石林和尚洪州西山亮坐主黑眼和尚米嶺和尚齊峰和尚大陽和尚紅螺山和尚泉州龜洋無了禪師利山和尚韶州乳源和尚松山和尚則川和尚南嶽西園曇藏禪師百靈和尚鎮州金牛和尚洞安和尚忻州打地和尚潭州秀溪和尚磁州馬頭峰神藏禪師潭州華林善覺禪師汀州水塘和尚古寺和尚江西椑樹和尚京兆草堂和尚袁州陽岐山甄叔禪師蒙溪和尚洛京黑澗和尚京兆興平和尚逍遙和尚福溪和尚洪州水老和尚浮杯和尚潭州龍山和尚襄州居士龐蘊(已上四十三人見錄)天目山明覺禪師王屋山行明禪師京兆智藏禪師大陽山希頂禪師蘇州崑山定覺禪師隨州洪山大師連州元堤禪師泉州無了禪師泉州慧忠禪師安豐山懷空禪師羅浮山道行禪師廬山法藏禪師呂后山寧賁禪師(已上一十三人無機緣語句不錄)

懷讓禪師第二世法嗣

汾州無業禪師者。商州上洛人

【現代漢語翻譯】 現代漢語譯本：

『遇即世諦流佈』，意思是所遇到的都是世俗諦的流傳。歸宗禪師因為眼睛有雙重瞳孔，於是用藥去治療，以至於眼眶都變紅了。世人稱他為『赤眼歸宗』。後來圓寂，朝廷追諡為至真禪師。 《景德傳燈錄》卷第七 《景德傳燈錄》卷第八 懷讓禪師第二世下有五十六人（馬祖道一的法嗣）：汾州無業禪師，澧州大同廣澄禪師，池州南泉普愿禪師，五臺鄧隱峰禪師，溫州佛嶴和尚，烏臼和尚，潭州石霜山大善和尚，石臼和尚，本溪和尚，石林和尚，洪州西山亮坐主，黑眼和尚，米嶺和尚，齊峰和尚，大陽和尚，紅螺山和尚，泉州龜洋無了禪師，利山和尚，韶州乳源和尚，松山和尚，則川和尚，南嶽西園曇藏禪師，百靈和尚，鎮州金牛和尚，洞安和尚，忻州打地和尚，潭州秀溪和尚，磁州馬頭峰神藏禪師，潭州華林善覺禪師，汀州水塘和尚，古寺和尚，江西椑樹和尚，京兆草堂和尚，袁州陽岐山甄叔禪師，蒙溪和尚，洛京黑澗和尚，京兆興平和尚，逍遙和尚，福溪和尚，洪州水老和尚，浮杯和尚，潭州龍山和尚，襄州居士龐蘊（以上四十三人見於記載）。天目山明覺禪師，王屋山行明禪師，京兆智藏禪師，大陽山希頂禪師，蘇州崑山定覺禪師，隨州洪山大師，連州元堤禪師，泉州無了禪師，泉州慧忠禪師，安豐山懷空禪師，羅浮山道行禪師，廬山法藏禪師，呂后山寧賁禪師（以上一十三人沒有相關的機緣語句，故不記錄）。 懷讓禪師第二世法嗣 汾州無業禪師，是商州上洛人。

【English Translation】 English version:

'Encountering is the propagation of worldly truth (Shidi, 世諦).' The master, Guizong (歸宗), because his eyes had double pupils, then used medicine to treat them, resulting in his eye sockets becoming completely red. The world called him 'Red-Eyed Guizong (Chi Yan Guizong, 赤眼歸宗)'. Later, he passed away and was posthumously granted the title of 'Supreme Truth Zen Master (Zhi Zhen Chanshi, 至真禪師)'. Jingde Records of the Transmission of the Lamp, Volume 7 Jingde Records of the Transmission of the Lamp, Volume 8 The second generation of Huairang (懷讓) Zen Master had fifty-six disciples (successors of Mazu Daoyi, 馬祖道一): Fenzhou Wuye (汾州無業) Zen Master, Lizhou Datong Guangcheng (澧州大同廣澄) Zen Master, Chizhou Nanquan Puyuan (池州南泉普愿) Zen Master, Wutai Deng Yin Feng (五臺鄧隱峰) Zen Master, Wenzhou Foa (溫州佛嶴) Monk, Wujiu (烏臼) Monk, Tanzhou Shishuangshan Dashan (潭州石霜山大善) Monk, Shijiu (石臼) Monk, Benxi (本溪) Monk, Shilin (石林) Monk, Hongzhou Xishan Liang (洪州西山亮) Abbot, Black-Eyed (黑眼) Monk, Miling (米嶺) Monk, Qifeng (齊峰) Monk, Dayang (大陽) Monk, Hongluoshan (紅螺山) Monk, Quanzhou Guiyang Wuliao (泉州龜洋無了) Zen Master, Lishan (利山) Monk, Shaozhou Ruyuan (韶州乳源) Monk, Songshan (松山) Monk, Zechuan (則川) Monk, Nanyue Xiyuan Tanzang (南嶽西園曇藏) Zen Master, Bailing (百靈) Monk, Zhenzhou Jinniu (鎮州金牛) Monk, Dongan (洞安) Monk, Xinzhou Dadi (忻州打地) Monk, Tanzhou Xiuxi (潭州秀溪) Monk, Cizhou Matoufeng Shenzang (磁州馬頭峰神藏) Zen Master, Tanzhou Hualin Shanjue (潭州華林善覺) Zen Master, Tingzhou Shuitang (汀州水塘) Monk, Gusi (古寺) Monk, Jiangxi Beishu (江西椑樹) Monk, Jingzhao Caotang (京兆草堂) Monk, Yuanzhou Yangqishan Zhenshu (袁州陽岐山甄叔) Zen Master, Mengxi (蒙溪) Monk, Luojing Heijian (洛京黑澗) Monk, Jingzhao Xingping (京兆興平) Monk, Xiaoyao (逍遙) Monk, Fuxi (福溪) Monk, Hongzhou Shuilao (洪州水老) Monk, Fubei (浮杯) Monk, Tanzhou Longshan (潭州龍山) Monk, Xiangzhou Layman Pang Yun (襄州居士龐蘊) (The above forty-three are recorded). Tianmushan Mingjue (天目山明覺) Zen Master, Wangwushan Xingming (王屋山行明) Zen Master, Jingzhao Zhicang (京兆智藏) Zen Master, Dayangshan Xiding (大陽山希頂) Zen Master, Suzhou Kunshan Dingjue (蘇州崑山定覺) Zen Master, Suizhou Hongshan (隨州洪山) Master, Lianzhou Yuandi (連州元堤) Zen Master, Quanzhou Wuliao (泉州無了) Zen Master, Quanzhou Huizhong (泉州慧忠) Zen Master, Anfengshan Huaikong (安豐山懷空) Zen Master, Luofushan Daohang (羅浮山道行) Zen Master, Lushan Fazang (廬山法藏) Zen Master, Lvhoushan Ningben (呂后山寧賁) Zen Master (The above thirteen have no recorded statements of opportunity and are not recorded). The second generation of Huairang (懷讓) Zen Master's Dharma heirs Fenzhou Wuye (汾州無業) Zen Master was from Shangluo (上洛) in Shangzhou (商州).

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也。姓杜氏。初母李氏聞空中言寄居得否。乃覺有娠。誕生之夕神光滿室。俯及丱歲行必直視坐即跏趺。九歲依開元寺志本禪師受大乘經。五行俱下諷誦無遺。十二落髮。二十受具戒于襄州幽律師。習四分律疏。才終便能敷演。每為眾僧講涅槃大部。冬夏無廢。后聞馬大師禪門鼎盛。特往瞻禮。馬祖睹其狀貌瑰偉語音如鐘。乃曰。巍巍佛堂其中無佛。師禮跪而問曰。三乘文學粗窮其旨。常聞禪門即心是佛。實未能了。馬祖曰。只未了底心即是。更無別物。師又問。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去別時來。師才出。祖召曰。大德。師回首。祖云。是什麼。師便領悟禮拜。祖云。遮鈍漢禮拜作么(云居錫拈云。什麼處是汾州正鬧)自得旨尋詣曹溪禮祖塔及廬岳天臺遍尋聖蹟。自洛抵雍憩西明寺。僧眾舉請充兩街大德。師曰。非吾本志也。后至上黨。節度使李抱真重師名行旦夕瞻奉。師常有倦色。謂人曰。吾本避上國浩穰。今復煩接君俟。豈吾心哉。乃之縣上抱腹山。未久又往清涼金閣寺。重閱大藏周八稔而畢。復南下至於西河。刺史董叔纏請住開元精舍。師曰。吾緣在此矣。繇是雨大法雨垂二十載(廣語具別錄)並汾緇白無不向化。凡學者致問。師多答之云。莫妄想。唐憲宗屨遣使徴召。師皆辭疾不赴

。暨穆宗即位思一瞻禮。乃命兩街僧錄靈阜等。赍詔迎請。至彼作禮曰。皇上此度恩旨不同常時。愿和尚且順天心。不可言疾也。師微笑曰。貧道何德累煩世主。且請前行吾從別道去矣。乃沐身剃髮。至中夜告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽不生不滅。一切境界本自空寂。無一法可得。迷者不了即為境惑。一為境惑流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響無有實者。故經云。唯有一事實餘二即非真。常了一切空無一物當情。是諸佛用心處。汝等勤而行之。言訖跏趺而逝。荼毗日祥雲五色異香四徹。所獲舍利璨若玉珠。弟子等貯以金棺。當長慶三年十二月二十一日。葬于石塔。壽六十二。臘四十二。敕謚大達國師。塔曰澄源。

澧州大同廣澄禪師。僧問。如何是六根滅。師云。輪劍擲空(舊本作云)無傷於物。問如何是本來人。師云。共坐不相識。僧云。恁么即學人禮謝下去。師云。暗寫愁腸寄與誰。

池州南泉普愿禪師者。鄭州新鄭人也。姓王氏。唐至德二年依大隗山大慧禪師受業。三十詣嵩岳受戒。初習相部舊章。究毗尼篇聚。次游諸講肆。歷聽楞伽華嚴。入中百門觀精練玄義。后扣大寂之室。頓然忘筌。得遊戲三昧。一日為僧行粥次。馬

【現代漢語翻譯】 現代漢語譯本：穆宗即位后，想瞻仰一下（禪師）。於是命令兩街僧錄靈阜等人，帶著詔書去迎接禪師。到了那裡，（靈阜等人）行禮說：『皇上這次的恩旨不同於往常，希望和尚您順應天意，不要說自己有病。』禪師微笑說：『貧僧有什麼德行，勞煩世俗的君主。請你們先走，我從別的路去。』於是沐浴剃髮，到半夜告訴弟子惠愔等人說：『你們見聞覺知的本性，與太虛空同等長壽，不生不滅。一切境界本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道，心性本來就有的，不是因為造作而產生的。猶如金剛一樣不可破壞。一切諸法如影子如迴響，沒有真實的。所以經書上說：『只有一件事實，其餘兩個就不是真實的。』常常明瞭一切皆空，沒有一物掛在心上，這是諸佛用心的地方。你們勤奮地去實行它。』說完就結跏趺坐而逝。荼毗（火化）那天，祥雲五色，奇異的香味四處瀰漫。所得到的舍利，光彩如同玉珠。弟子們用金棺裝起來，在長慶三年十二月二十一日，安葬在石塔中。享年六十二歲，僧臘四十二年。皇帝敕謚為大達國師，塔名為澄源。 澧州大同廣澄禪師。有僧人問：『如何是六根滅？』禪師說：『輪劍擲向空中，不會傷害到任何東西。』（舊本上說）有人問：『如何是本來人？』禪師說：『（我們）共坐在一起卻互不相識。』僧人說：『既然這樣，那麼學人就此禮謝下去了。』禪師說：『暗暗地寫下憂愁的心腸，要寄給誰呢？』 池州南泉普愿禪師，是鄭州新鄭人，姓王。唐至德二年，依止大隗山大慧禪師受業。三十歲時到嵩岳受戒。起初學習相部舊章，研究毗尼篇聚。後來遊歷各個講堂，聽講《楞伽經》、《華嚴經》，深入《中論》、《百論》，精研玄義。之後拜訪大寂禪師的住所，頓時忘卻了捕魚的工具（比喻頓悟），得到了遊戲三昧。一天，（南泉禪師）為僧眾行粥的時候，馬...

【English Translation】 English version: When Emperor Muzong ascended the throne, he desired to pay homage (to the Chan master). Therefore, he ordered the monks Lingfu and others from the two monastic registries to go with an imperial edict to welcome the master. Upon arriving, (Lingfu and others) paid their respects and said, 'This time, the Emperor's decree is different from usual. We hope that the Master will comply with the will of Heaven and not claim to be ill.' The Master smiled and said, 'What virtue do I, a humble monk, possess to trouble the secular ruler? Please go ahead, I will take another route.' Thereupon, he bathed and shaved his head, and at midnight, he told his disciples Huiyin and others, 'Your nature of seeing, hearing, perceiving, and knowing is as long-lived as the great void, neither arising nor ceasing. All realms are inherently empty and still, and there is no dharma to be attained. Those who are deluded do not understand and are thus惑 by realms. Once惑 by realms, they will transmigrate endlessly. You should know that the nature of mind is inherent and not created. It is like diamond, indestructible. All dharmas are like shadows and echoes, without substance. Therefore, the sutra says, 'There is only one reality, the other two are not true.' Constantly understanding that all is empty, with nothing clinging to the mind, this is where all Buddhas apply their minds. You should diligently practice it.' After speaking, he sat in the lotus position and passed away. On the day of cremation (荼毗), auspicious clouds of five colors and extraordinary fragrances permeated everywhere. The obtained relics were as radiant as jade pearls. The disciples stored them in a golden coffin and, on the twenty-first day of the twelfth month of the third year of Changqing, buried them in a stone pagoda. He lived to be sixty-two years old, with forty-two years as a monk. The Emperor posthumously conferred the title of Greatly Attained National Teacher (大達國師), and the pagoda was named Chengyuan (澄源). Chan Master Guangcheng of Datong (大同) in Lizhou (澧州). A monk asked, 'What is the extinction of the six senses (六根)?' The Master said, 'Whirling a sword and throwing it into the air does not harm anything.' (The old version says) Someone asked, 'What is the original person (本來人)?' The Master said, '(We) sit together but do not recognize each other.' The monk said, 'Since that is so, then this student will take his leave.' The Master said, 'Secretly writing down a sorrowful heart, to whom shall I send it?' Chan Master Puyuan (普愿) of Nanquan (南泉) in Chizhou (池州) was a native of Xinzheng (新鄭) in Zhengzhou (鄭州), with the surname Wang (王). In the second year of the Zhide (至德) era of the Tang Dynasty, he became a student of Chan Master Dahui (大慧) of Mount Dawei (大隗山). At the age of thirty, he received the precepts at Mount Song (嵩岳). Initially, he studied the old rules of the Xiangbu (相部), researching the Vinaya Pitaka (毗尼篇聚). Later, he traveled to various lecture halls, listening to the Lankavatara Sutra (楞伽經) and the Avatamsaka Sutra (華嚴經), delving into the Madhyamaka-karika (中論) and the Sata-sastra (百論), and diligently studying profound meanings. Afterwards, he visited the residence of Chan Master Daji (大寂), and suddenly forgot the fishing net (a metaphor for sudden enlightenment), attaining the Samadhi of Playfulness (遊戲三昧). One day, while (Chan Master Nanquan) was serving congee to the monks, a horse...

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大師問。桶裡是什麼。師云。遮老漢合取口作恁么語話。自余同參之流無敢徴詰。貞元十一年憩錫于池陽自構禪齋。不下南泉三十餘載。大和初宣城廉使陸公亙向師道風。遂與監軍同請下山。伸弟子之禮。大振玄綱。自此學徒不下數百。言滿諸方目為郢匠。一日師示眾云。道個如如早是變也。今時師僧須向異類中行。歸宗云。雖行畜生行。不得畜生報。師云。孟八郎又恁么去也。師有時云。文殊普賢昨夜三更每人與二十棒趁出院也。趙州云。和尚棒教誰吃。師云。且道。王老師過在什麼處。趙州禮拜而出(玄覺云。且道。趙州休去。是肯南泉不肯南泉)師擬取明日遊莊舍。其夜土地神先報莊主。莊主乃預為備。師到問莊主。爭知老僧來排辦如此。莊主云。昨夜土地報道和尚今日來。師云。王老師修行無力。被鬼神覷見。有僧便問。和尚既是善知識。為什麼被鬼神覷見。師云。土地前更下一分飯。(玄覺云。什麼處是土地前更下一分飯。云居錫云。是賞伊罰伊。只如土地前。見是南泉。不是南泉)師有時云。江西馬祖說即心即佛。王老師不恁么道。不是心不是佛不是物。恁么道還有過么。趙州禮拜而出。時有一僧隨問趙州云。上座禮拜了便出意作么生。趙州云。汝卻問取和尚。僧上問曰。適來諗上座意作么生。師云。他

【現代漢語翻譯】 現代漢語譯本 大師問：『桶裡是什麼？』 南泉禪師說：『你這老漢合上嘴，說這種話！』 其餘一起參禪的人，沒有敢於質問的。 貞元十一年（公元795年），南泉禪師在池陽休息，自己建造禪房，三十多年沒有下南泉山。 大和初年，宣城廉使陸亙仰慕南泉禪師的道風，於是與監軍一同請他下山，行弟子之禮，大力弘揚佛法。從此，前來學習的人不下數百，名聲傳遍各地，被人們視為郢地的巧匠。 有一天，南泉禪師向大眾開示說：『說一個「如如」（tathata，真如實性）就已經變了。現在的師僧必須在異類中修行。』 歸宗禪師說：『即使行畜生行，也不得畜生報。』 南泉禪師說：『孟八郎又這樣去了。』 南泉禪師有時說：『文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行）昨夜三更，每人打了二十棒，趕出院子。』 趙州禪師問：『和尚的棒子教誰吃呢？』 南泉禪師說：『且說，王老師（指南泉自己）過錯在哪裡？』 趙州禪師禮拜後走了。（玄覺禪師說：『且說，趙州禪師離開，是肯定南泉禪師，還是不肯定南泉禪師？』） 南泉禪師打算第二天去某莊園做客，當晚土地神先告訴了莊主，莊主於是預先準備。 南泉禪師到了后問莊主：『你怎麼知道老僧要來，安排得如此周到？』 莊主說：『昨晚土地神報道說和尚今天來。』 南泉禪師說：『王老師修行無力，被鬼神看穿了。』 有僧人便問：『和尚既然是善知識（kalyanamitra，指引正道的人），為什麼會被鬼神看穿？』 南泉禪師說：『在土地神前再加一份飯。』（玄覺禪師說：『哪裡是在土地神前再加一份飯？』云居錫禪師說：『是賞他還是罰他？就像在土地神前，見的是南泉禪師，還是不是南泉禪師？』） 南泉禪師有時說：『江西馬祖（Mazu Daoyi）說「即心即佛」，王老師不這樣說，說「不是心，不是佛，不是物」。這樣說還有過錯嗎？』 趙州禪師禮拜後走了。當時有個僧人跟著趙州禪師問：『上座禮拜后就走，是什麼意思？』 趙州禪師說：『你卻去問和尚。』僧人上前問南泉禪師說：『剛才趙州禪師的意思是什麼？』 南泉禪師說：『他...』

【English Translation】 English version The master asked: 'What is in the bucket?' The master said: 'You old man, close your mouth and speak such words!' The rest of the fellow practitioners did not dare to question him. In the eleventh year of Zhenyuan (795 AD), Nanquan rested in Chiyang and built his own meditation room, not descending Nanquan Mountain for more than thirty years. In the early years of Dahe, Lu Geng, the commissioner of Xuancheng, admired the master's Taoist demeanor, so he and the military supervisor invited him down the mountain, performed the rites of a disciple, and greatly promoted the Dharma. From then on, there were no less than several hundred people who came to study, and his reputation spread throughout the region, and he was regarded as a skilled craftsman of Ying. One day, the master instructed the assembly, saying: 'To speak of 'tathata' (真如實性, suchness) is already a change. Present-day monks must practice among different kinds.' Guizong said: 'Even if one practices animal conduct, one should not receive animal retribution.' The master said: 'Meng Balang has gone that way again.' The master sometimes said: 'Manjusri (文殊, the symbol of wisdom) and Samantabhadra (普賢, great practice) last night at the third watch, each received twenty blows and were chased out of the monastery.' Zhao Zhou asked: 'Who will receive the master's blows?' The master said: 'Tell me, where is Wang's (referring to himself) fault?' Zhao Zhou bowed and left. (Xuanjue said: 'Tell me, is Zhao Zhou's departure an affirmation or a denial of Nanquan?') The master planned to visit a certain manor the next day. That night, the local earth deity informed the manor owner in advance, so the manor owner made preparations. When the master arrived, he asked the manor owner: 'How did you know that this old monk was coming and made such thorough arrangements?' The manor owner said: 'Last night, the earth deity reported that the master would come today.' The master said: 'Wang's practice is weak, and he is seen through by ghosts and spirits.' A monk then asked: 'Since the master is a kalyanamitra (善知識, a guide to the right path), why is he seen through by ghosts and spirits?' The master said: 'Add another portion of food in front of the earth deity.' (Xuanjue said: 'Where is adding another portion of food in front of the earth deity?' Yunjuxi said: 'Is it rewarding him or punishing him? Just like in front of the earth deity, is it seeing Nanquan, or not seeing Nanquan?') The master sometimes said: 'Mazu Daoyi (馬祖道一) of Jiangxi said 'Mind is Buddha.' Wang does not say that. He says 'Not mind, not Buddha, not thing.' Is there any fault in saying this?' Zhao Zhou bowed and left. At that time, a monk followed Zhao Zhou and asked: 'What did you mean by bowing and leaving?' Zhao Zhou said: 'You should ask the master.' The monk went forward and asked the master: 'What did Zhao Zhou mean just now?' The master said: 'He...'

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卻領得老僧意旨。師一日捧缽上堂。黃檗和尚居第一座。見師不起。師問云。長老什麼年中行道。黃檗云。空王佛時。師云。猶是王老師孫在下去。師一日問黃檗。黃金為世界。白銀為壁落。此是什麼人居處。黃檗云。是聖人居處。師云。更有一人居何國土。黃檗乃叉手立。師云。道不得何不問王老師。黃檗卻問。更有一人居何國土。師云。可惜許。師又別時問黃檗。定慧等學此理如何。黃檗云。十二時中不依倚一物。師云。莫是長老見處么。黃檗云。不敢。師云。漿水價且置。草鞋錢教阿誰還。師見僧斫木。師乃擊木三下。僧放下斧子歸僧堂。師歸法堂。良久卻入僧堂。見前僧在衣缽下坐。師云。賺殺人。僧問。師歸丈室將何指南。師云。昨夜三更失卻牛。天明失卻火。師因東西兩堂各爭貓兒。師遇之白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。趙州乃脫履安頭上而出。師曰。汝適來若在。即救得貓兒也師在方丈與杉山向火次。師云。不用指東指西。直下本分事道來。杉山插火著叉手立。師云。雖然如是。猶較王老師一線道。有僧問訊叉手而立。師云。太俗生。其僧便合掌。師云太僧生。僧無對。一僧洗缽次。師乃奪卻缽。其僧即空手而立。師云。缽在我手裡。汝口

【現代漢語翻譯】 現代漢語譯本 終於領會了老僧的意旨。一日，溈山禪師手捧缽盂走上法堂。黃檗希運禪師當時位居第一座，見溈山禪師到來卻不起身。溈山禪師問道：『長老是什麼時候開始修行的？』黃檗禪師回答：『空王佛時期。』溈山禪師說：『你仍然是王老師的子孫，還在後輩的行列。』 一日，溈山禪師問黃檗禪師：『如果黃金為世界，白銀為墻壁，這是什麼人居住的地方？』黃檗禪師回答：『是聖人居住的地方。』溈山禪師說：『還有一個人，居住在什麼國土？』黃檗禪師於是叉手站立。溈山禪師說：『說不出來，為什麼不問王老師呢？』黃檗禪師反問道：『還有一個人，居住在什麼國土？』溈山禪師說：『可惜啊！』 溈山禪師又在其他時候問黃檗禪師：『定慧等學，這個道理如何理解？』黃檗禪師回答：『十二時辰中，不依附任何事物。』溈山禪師說：『莫非這是長老您的見解嗎？』黃檗禪師說：『不敢。』溈山禪師說：『漿水的價錢暫且不說，草鞋錢教誰來還呢？』 溈山禪師看見一個僧人在砍木頭，於是敲擊木頭三下。僧人放下斧頭回到僧堂。溈山禪師回到法堂。過了很久，又進入僧堂，看見之前的那個僧人坐在衣缽旁邊。溈山禪師說：『騙死人啊！』僧人問：『禪師回到方丈室，將用什麼來指引方向？』溈山禪師說：『昨夜三更時分丟失了牛，天亮時分丟失了火。』 因為東西兩堂的僧人爭奪一隻貓，溈山禪師遇到這件事，告訴大家說：『說得出來，就救下這隻貓；說不出來，就斬了它。』大家都沒有回答。溈山禪師就斬了貓。趙州從外面回來，溈山禪師把之前的事情告訴他。趙州於是脫下鞋子頂在頭上走了出去。溈山禪師說：『你剛才如果在，就能救下那隻貓了。』 溈山禪師在方丈室與杉山禪師烤火。溈山禪師說：『不用指東指西，直接說出你本分的事情。』杉山禪師把火插進火叉里，叉手站立。溈山禪師說：『即使這樣，還是比王老師差一線。』 有一個僧人前來問訊，叉手站立。溈山禪師說：『太俗氣了。』那個僧人便合掌。溈山禪師說：『太僧氣了。』僧人無言以對。 一個僧人在洗缽，溈山禪師奪走了他的缽。那個僧人便空手站立。溈山禪師說：『缽在我手裡，你開口……』

【English Translation】 English version Finally understanding the old monk's intention. One day, Weishan (Mount Wei) Zen Master held a bowl and ascended to the Dharma hall. Huangbo (Huang Nie) Xiyun Zen Master was in the first seat at the time, but did not rise when he saw Weishan Zen Master arrive. Weishan Zen Master asked: 'Elder, when did you begin your practice?' Huangbo Zen Master replied: 'During the time of Kongwang Buddha (Empty King Buddha).' Weishan Zen Master said: 'You are still a descendant of Teacher Wang, still in the ranks of the younger generation.' One day, Weishan Zen Master asked Huangbo Zen Master: 'If gold were the world and silver were the walls, where would people live?' Huangbo Zen Master replied: 'It is where the sages live.' Weishan Zen Master said: 'And another person, in what country does he live?' Huangbo Zen Master then stood with his hands folded. Weishan Zen Master said: 'If you can't say it, why don't you ask Teacher Wang?' Huangbo Zen Master asked in return: 'And another person, in what country does he live?' Weishan Zen Master said: 'What a pity!' Weishan Zen Master asked Huangbo Zen Master at another time: 'How should one understand the principle of samadhi (concentration) and prajna (wisdom)?' Huangbo Zen Master replied: 'Throughout the twelve periods of the day, one does not rely on anything.' Weishan Zen Master said: 'Is this perhaps your view, Elder?' Huangbo Zen Master said: 'I dare not.' Weishan Zen Master said: 'Let's put aside the price of the thin gruel for now; who will pay for the straw sandals?' Weishan Zen Master saw a monk chopping wood, so he struck the wood three times. The monk put down his axe and returned to the monks' hall. Weishan Zen Master returned to the Dharma hall. After a long time, he entered the monks' hall again and saw the previous monk sitting next to his robe and bowl. Weishan Zen Master said: 'Deceived to death!' The monk asked: 'Zen Master, when you return to your abbot's room, what will you use to guide the way?' Weishan Zen Master said: 'Last night, in the third watch, I lost the ox; at dawn, I lost the fire.' Because the monks of the east and west halls were fighting over a cat, Weishan Zen Master encountered this incident and told everyone: 'If you can say it, save the cat; if you can't say it, then I will cut it in two.' No one answered. Weishan Zen Master then cut the cat in two. Zhaozhou (Joshu) returned from outside, and Weishan Zen Master told him what had happened. Zhaozhou then took off his shoes, placed them on his head, and walked out. Weishan Zen Master said: 'If you had been here just now, you could have saved the cat.' Weishan Zen Master was in his abbot's room warming himself by the fire with Shanshan (Cedar Mountain) Zen Master. Weishan Zen Master said: 'No need to point east or west, directly speak of your fundamental matter.' Shanshan Zen Master inserted the fire into the fire fork and stood with his hands folded. Weishan Zen Master said: 'Even so, you are still a line behind Teacher Wang.' A monk came to inquire and stood with his hands folded. Weishan Zen Master said: 'Too worldly.' The monk then put his palms together. Weishan Zen Master said: 'Too monastic.' The monk was speechless. A monk was washing his bowl, and Weishan Zen Master snatched the bowl away. The monk then stood empty-handed. Weishan Zen Master said: 'The bowl is in my hand, you speak...'

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喃喃作么。僧無對。師因入菜園見一僧。師乃將瓦子打之。其僧回顧。師乃翹足。僧無語。師便歸方丈。僧隨後入問訊云。和尚適來擲瓦子打某甲。豈不是警覺某甲。師云。翹足又作么生。僧無對(後有僧問石霜云。南泉翹足意作么生。石霜舉手云。還恁么無)師示眾云。王師老要賣身阿誰要買。一僧出雲。某甲買。師云。他不作貴價不作賤價。汝作么生買。僧無對(臥龍代云。屬某去也。未山代云。是何道理。趙州代云明年來與和尚縫個布衫)師與歸宗麻谷同去參禮南陽國師。師先於路上畫一圓相云道得即去。歸宗便於圓相中坐。麻谷作女人拜。師云。恁么即不去也。歸宗云。是什麼心行師乃相喚回不去禮國師(玄覺云。只如南泉恁么道。是肯底語不肯語。云居錫云。比來去禮拜國師。南泉為什麼卻相喚回。且道古人意作么生)師問神山。作什麼。對云。打羅。師云。手打腳打。神山云。請和尚道。師云。分明記取舉似作家(洞山別云。無腳手者。始解打羅)有一坐主辭師。師問。什麼處去。對云。山下去。師云。第一不得謗王老師。對云。爭敢謗和尚。師乃噴水云。多少。坐主便出去(先云居云。非師木意。先曹山云。賴也。石霜云。不為人斟酌。長慶雲。請領語。云居錫云。坐主當時出去。是會不會)師一日掩

【現代漢語翻譯】 現代漢語譯本 『喃喃』是什麼意思？』僧人無言以對。』 於是，』師父』進入菜園，看見一個僧人。』師父』就拿起瓦片打他。那僧人回頭看。』師父』就翹起一隻腳。僧人無話可說。』師父』便回到方丈。僧人隨後進來問訊說：『和尚剛才擲瓦片打我，豈不是在警覺我？』 』師父』說：『翹起腳又是怎麼回事？』 僧人無言以對。（後來有僧人問石霜：『南泉翹起腳是什麼意思？』 石霜舉起手說：『還像這樣嗎？』） 』師父』向大眾開示說：『王老師老了，要出賣自己，誰要買？』 一個僧人出來說：『我買。』 』師父』說：『他不賣高價，也不賣賤價，你打算怎麼買？』 僧人無言以對。（臥龍代答說：『歸我了。』 未山代答說：『這是什麼道理？』 趙州代答說：『明年給和尚縫件布衫。』） 』師父』與歸宗、麻谷一同去參拜南陽國師。』師父』先在路上畫一個圓相，說：『說得出來就去。』 歸宗就在圓相中坐下。麻谷作女人拜。』師父』說：『這樣就不去了。』 歸宗說：『是什麼心行？』 』師父』於是互相招呼回去，不去拜見國師。（玄覺說：『就像南泉這樣說，是肯定的話還是否定的話？』 云居錫說：『本來要去禮拜國師，南泉為什麼卻互相招呼回去？且說古人的意思是什麼？』） 』師父』問神山：『做什麼？』 回答說：『打羅。』 』師父』說：『用手打還是用腳打？』 神山說：『請和尚說。』 』師父』說：『分明記住，告訴行家。』（洞山另說：『沒有腳手的人，才懂得打羅。』） 有一個坐主向』師父』告辭。』師父』問：『去哪裡？』 回答說：『下山去。』 』師父』說：『第一不得誹謗王老師。』 回答說：『怎敢誹謗和尚。』 』師父』就噴水說：『多少？』 坐主便出去了。（先云居說：『不是師父本意。』 先曹山說：『幸虧啊。』 石霜說：『不為人斟酌。』 長慶說：『請領會話語。』 云居錫說：『坐主當時出去，是會還是不會？』） 』師父』有一天掩

【English Translation】 English version What is 『Nannan』? The monk had no reply. Then the 『Master』 entered the vegetable garden and saw a monk. The 『Master』 then took a tile and hit him with it. The monk looked back. The 『Master』 then raised one foot. The monk was speechless. The 『Master』 then returned to his room. The monk followed and asked, 『Venerable, you threw a tile at me just now, wasn't that to alert me?』 The 『Master』 said, 『What about raising the foot?』 The monk had no reply. (Later, a monk asked Shishuang: 『What did Nanquan mean by raising his foot?』 Shishuang raised his hand and said, 『Is it like this?』) The 『Master』 addressed the assembly, saying: 『Old Teacher Wang wants to sell himself, who wants to buy him?』 A monk came out and said, 『I will buy him.』 The 『Master』 said, 『He doesn't sell at a high price, nor does he sell at a low price, how do you intend to buy him?』 The monk had no reply. (Wolong replied on his behalf: 『He belongs to me.』 Weishan replied on his behalf: 『What is the principle?』 Zhaozhou replied on his behalf: 『Next year I will sew a cloth robe for the Venerable.』) The 『Master』 went with Guizong and Magu to pay respects to National Teacher Nanyang. The 『Master』 first drew a circle on the road and said, 『If you can say it, then we will go.』 Guizong then sat in the circle. Magu made a woman's bow. The 『Master』 said, 『In that case, we are not going.』 Guizong said, 『What kind of mental activity is this?』 The 『Master』 then called each other to return, not going to pay respects to the National Teacher. (Xuanjue said: 『Just like Nanquan said, is it an affirmative statement or a negative statement?』 Yunju Xi said: 『Originally we were going to pay respects to the National Teacher, why did Nanquan call each other back? And what did the ancients mean?』) The 『Master』 asked Shenshan: 『What are you doing?』 He replied, 『Striking the gong (luo).』 The 『Master』 said, 『Are you striking it with your hands or with your feet?』 Shenshan said, 『Please tell me, Venerable.』 The 『Master』 said, 『Clearly remember it, and tell the experts.』 (Dongshan said separately: 『Those without feet and hands are the ones who truly understand how to strike the gong.』) There was a lecturer (zuozhu) who bid farewell to the 『Master』. The 『Master』 asked, 『Where are you going?』 He replied, 『Going down the mountain.』 The 『Master』 said, 『First, you must not slander Teacher Wang.』 He replied, 『How dare I slander the Venerable.』 The 『Master』 then sprayed water and said, 『How much?』 The lecturer then left. (First Yunju said: 『It was not the Master's intention.』 First Caoshan said: 『Fortunately.』 Shishuang said: 『He does not deliberate for others.』 Changqing said: 『Please understand the words.』 Yunju Xi said: 『The lecturer left at that time, did he understand or not?』) One day, the 『Master』 covered

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方丈門。將灰圍卻門外云。若有人道得即開。或有祇對多未愜師意。趙州云。蒼天。師便開門。師因玩月次。有僧便問。幾時得似遮個去。師云。王老師二十年前亦恁么來。僧云。即今作么生。師便歸方丈。陸亙大夫問云。弟子從六合來。彼中還更有身否。師云。分明記取舉似作家。陸又謂師曰。和尚大不可思議。到處世界皆成就。師云。適來總是大夫分上事。陸異日又謂師曰。弟子亦薄會佛法。師便問大夫十二時中作么生。陸雲。寸絲不掛。師云。猶是階下漢。師又云。不見道。有道君王不納有智之臣。師上堂次。陸大夫云。請和尚為眾說法。師云。教老僧作么生說。陸雲。和尚豈無方便。師云。道他欠少什麼。陸雲。為什麼有六道四生。師云。老僧不教他。陸大夫與師見人雙陸。拈起骰子云。恁么不恁么。只恁么信彩去時如何。師拈起骰子云。臭骨頭十八。又問云。弟子家中有一片石。或時坐或時臥。如今擬鐫作佛還得否。師云得。大夫云。莫不得否。師云。不得不得(云巖云坐即佛不坐即非佛。洞山云。不坐即佛坐即非佛)趙州問。道非物外物外非道。如何是物外道。師便打。趙州捉住棒云。已后莫錯打人去。師云。龍蛇易辨衲子難謾師喚院主。院主應諾。師云。佛九十日在忉利天為母說法。時優填王思佛。請

【現代漢語翻譯】 現代漢語譯本 方丈門。（方丈：寺院住持的住所）將灰圍在門外，說：『如果有人能說出道理，就開門。』 有人回答，但大多不合師父的心意。趙州（人名，禪宗大師）說：『蒼天。』 師父就開門。 師父有一次在賞月，有僧人便問：『什麼時候才能像這月亮一樣？』 師父說：『王老師（人名）二十年前也是這樣來的。』 僧人問：『現在怎麼樣了？』 師父便回方丈去了。 陸亙（人名，官名：大夫）問：『弟子從六合（地名）來，那裡還有身體嗎？』 師父說：『分明記住，告訴行家。』 陸亙又對師父說：『和尚（對僧人的尊稱）真是不可思議，到處世界都成就。』 師父說：『剛才說的都是大夫您的事。』 陸亙過些日子又對師父說：『弟子也略懂佛法。』 師父便問大夫：『一天十二個時辰都在做什麼？』 陸亙說：『一絲不掛。（比喻超脫塵世）』 師父說：『還是門外漢。』 師父又說：『沒聽說嗎？有道的君王不接納有智慧的臣子。』 師父上堂時，陸大夫說：『請和尚為大家說法。』 師父說：『教老僧（僧人自謙的稱呼）怎麼說？』 陸亙說：『和尚難道沒有方便法門嗎？』 師父說：『說他欠缺什麼？』 陸亙問：『為什麼有六道四生？（佛教輪迴的類別）』 師父說：『老僧不教他們。』 陸大夫與師父一起玩雙陸（古代一種棋類遊戲），拿起骰子說：『這樣還是不這樣？如果只相信骰子的顏色會怎麼樣？』 師父拿起骰子說：『臭骨頭十八。』 又問：『弟子家中有一片石頭，有時坐，有時臥，現在想把它雕刻成佛，可以嗎？』 師父說：『可以。』 大夫問：『難道不可以嗎？』 師父說：『不可以，不可以。』（云巖（人名，禪宗大師）說：坐就是佛，不坐就不是佛。洞山（人名，禪宗大師）說：不坐就是佛，坐就不是佛。） 趙州問：『道不是物外的，物外不是道，什麼是物外之道？』 師父便打他。趙州抓住棒子說：『以後別打錯人。』 師父說：『龍蛇容易分辨，衲子（僧人的別稱）難以欺騙。』 師父叫院主（寺院的負責人）。院主答應。師父說：『佛在忉利天（佛教中的天界）為母親說法九十天，當時優填王（人名，國王）思念佛，請...』

【English Translation】 English version Abbot's gate. Ashes were spread around the gate, and it was said, 'If anyone can speak the truth, the gate will be opened.' Some people answered, but most did not satisfy the master's intention. Zhaozhou (name, a Chan master) said, 'The blue sky.' Then the master opened the gate. Once, the master was enjoying the moon, and a monk asked, 'When can I be like this moon?' The master said, 'Teacher Wang (name) also came like this twenty years ago.' The monk asked, 'What about now?' The master then returned to his abbot's room. Lu Geng (name, official title: Daifu) asked, 'This disciple comes from Liuhe (place name), is there still a body there?' The master said, 'Clearly remember and tell the expert.' Lu Geng then said to the master, 'Venerable Monk (a respectful term for monks) is truly incredible, all worlds are accomplished.' The master said, 'What you just said is all about you, Daifu.' After a few days, Lu Geng said to the master again, 'This disciple also has a slight understanding of Buddhism.' The master then asked Daifu, 'What are you doing in the twelve hours of the day?' Lu Geng said, 'Not a thread hanging. (Metaphor for being detached from the world)' The master said, 'Still an outsider.' The master also said, 'Haven't you heard? A virtuous king does not accept wise ministers.' When the master was giving a lecture, Daifu Lu said, 'Please, Venerable Monk, preach the Dharma for everyone.' The master said, 'How should this old monk (a humble term used by monks) preach?' Lu Geng said, 'Doesn't the Venerable Monk have expedient means?' The master said, 'What is he lacking?' Lu Geng asked, 'Why are there the six realms and four births? (Categories of Buddhist reincarnation)' The master said, 'This old monk does not teach them.' Daifu Lu and the master were playing Shuanglu (an ancient board game), picked up the dice and said, 'Like this or not like this? What if you only believe in the color of the dice?' The master picked up the dice and said, 'Stinky bone eighteen.' He also asked, 'This disciple has a piece of stone at home, sometimes sitting, sometimes lying down, now I want to carve it into a Buddha, is it possible?' The master said, 'Yes.' Daifu asked, 'Isn't it impossible?' The master said, 'Impossible, impossible.' (Yunyan (name, a Chan master) said: Sitting is Buddha, not sitting is not Buddha. Dongshan (name, a Chan master) said: Not sitting is Buddha, sitting is not Buddha.) Zhaozhou asked, 'The Dao is not outside things, and outside things are not the Dao, what is the Dao outside things?' The master then hit him. Zhaozhou grabbed the stick and said, 'Don't hit the wrong person in the future.' The master said, 'Dragons and snakes are easy to distinguish, but monks (another name for monks) are difficult to deceive.' The master called the abbot (the person in charge of the temple). The abbot responded. The master said, 'The Buddha preached to his mother in Trayastrimsa Heaven (a heaven in Buddhism) for ninety days, at that time King Udayana (name, king) missed the Buddha and asked...'

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目連運神通三轉攝匠人往彼雕佛像。只雕得三十一相。為什麼梵音相雕不得。院主問。如何是梵音相。師云。賺殺人。師問維耶。今日普請作什麼。對云。拽磨。師云。磨從爾拽。不得動著磨中心樹子。維那無語(保福代云。比來拽磨如今卻不成。法眼代云。恁么即不拽也)一日有大德。問師曰。即心是佛又不得。非心非佛又不得。師意如何。師云。大德。且信即心是佛便了。更說什麼得與不得。只如大德吃飯了從東廊上西廊下。不可總問人得與不得也。師住庵時有一僧到庵。師向其僧道。某甲上山。待到齋時做飯自吃了。送一分來山上。少時其僧自吃了。卻一時打破家事就床臥。師待不見來。便歸庵見僧臥。師亦去一邊而臥。僧便起去。師住后云我往前住庵時。有個靈利道者。直至如今不見。師拈起毬子問僧云。那個何似遮個。對云。不似師云。什麼處見那個便道不似。僧云。若問某甲見處。和尚放下手中物。師云。許爾具一隻眼。陸亙大夫向師道。肇法師甚奇怪。道萬物同根是非一體。師指庭前牡丹華云。大夫時人見此一株華如夢相似。陸罔測陸又問。天王居何地位。師云。若是天王即非地位。陸雲。弟子聞說天王是居初地。師云。應以天王身得度者。即現天王身而為說法。陸辭歸宣城治所。師問。大夫去彼將何

【現代漢語翻譯】 現代漢語譯本 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）運用神通三次轉移工匠去雕刻佛像。但只雕刻出三十二相中的三十一個相。為什麼梵音相（Brahmaghosha-laksana，佛的三十二相之一，指佛的聲音清凈美妙）雕刻不出來？院主問：『如何是梵音相？』 法眼文益禪師說：『騙死人。』 法眼文益禪師問維耶：『今天普請（指寺院大眾一起勞作）做什麼？』 維耶回答：『拽磨（拉磨）。』 法眼文益禪師說：『磨可以讓你拉，但不要動到磨的中心樹子（磨的中心軸）。』 維那（寺院中負責維持秩序的僧人）無言以對。（保福禪師代答說：『向來拉磨，如今卻拉不動了。』 法眼文益禪師又代答說：『既然這樣，那就不拉了。』） 一天，有位大德（對僧人的尊稱）問法眼文益禪師：『即心是佛（當下這顆心就是佛）又不對，非心非佛（不是心也不是佛）也不對，禪師您意下如何？』 法眼文益禪師說：『大德，且相信即心是佛就可以了，還說什麼對與不對呢？就好比大德您吃完飯，從東廊走到西廊，難道都要問人對不對嗎？』 法眼文益禪師住在庵時，有一位僧人來到庵里。法眼文益禪師對那位僧人說：『我上山去，等到齋飯時做好飯自己吃了，送一份到山上。』 過了一會兒，那位僧人自己把飯吃了，然後一時打破家事（指打破規矩），就上床睡覺了。 法眼文益禪師等不見僧人送飯來，便回到庵里，看見僧人正在睡覺。法眼文益禪師也去一邊睡覺。僧人便起身離開了。 法眼文益禪師後來回憶說：『我以前住在庵里時，有個靈利的道者，直到現在也沒再見到。』 法眼文益禪師拿起一個毬子（球）問僧人：『那個（指未拿起的球）和這個（指手中拿起的球）哪個更像？』 僧人回答：『不像。』 法眼文益禪師問：『在什麼地方見到那個，就說不像？』 僧人說：『如果問我見到的地方，和尚您就放下手中的東西。』 法眼文益禪師說：『允許你具備一隻眼（指有了一定的見地）。』 陸亙（人名，唐朝官員）大夫對法眼文益禪師說：『肇法師（僧肇，東晉高僧）甚是奇怪，說萬物同根，是非一體。』 法眼文益禪師指著庭前的牡丹花說：『大夫，世人看見這一株花，如同做夢一般。』 陸亙又問：『天王（佛教護法神）居住在什麼地位？』 法眼文益禪師說：『如果是天王，就沒有地位。』 陸亙說：『弟子聽說天王是居住在初地（菩薩修行階位的第一階）。』 法眼文益禪師說：『應以天王身得度者，即現天王身而為說法（應該用天王的身相才能得度的，就示現天王的身相來為他們說法）。』 陸亙辭別法眼文益禪師，返回宣城治所。法眼文益禪師問：『大夫您去那裡將做什麼？』

【English Translation】 English version Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) used his supernatural powers three times to transport craftsmen to carve Buddha statues. However, they could only carve thirty-one of the thirty-two major marks. Why couldn't the Brahmaghosha-laksana (one of the thirty-two marks of the Buddha, referring to the pure and wonderful sound of the Buddha's voice) be carved? The abbot asked: 'What is the Brahmaghosha-laksana?' Fayan Wenyi Chan master said: 'It deceives people to death.' Fayan Wenyi Chan master asked Weiye: 'What is the Sangha doing for general labor (referring to the collective labor of the monastery) today?' Weiye replied: 'Pulling the millstone.' Fayan Wenyi Chan master said: 'You can pull the millstone, but don't touch the central tree (the central axis of the millstone).' The director (a monk in charge of maintaining order in the monastery) was speechless. (Chan master Baofu replied on his behalf: 'We used to pull the millstone, but now we can't pull it.' Fayan Wenyi Chan master also replied on his behalf: 'In that case, we won't pull it.') One day, a virtuous one (a respectful term for monks) asked Fayan Wenyi Chan master: 'It is not right to say that the mind is Buddha, and it is not right to say that it is neither mind nor Buddha. What is your opinion, Chan master?' Fayan Wenyi Chan master said: 'Virtuous one, just believe that the mind is Buddha, and that's enough. What is there to say about right or wrong? Just like when you finish eating and walk from the east corridor to the west corridor, do you have to ask people if it's right or wrong?' When Fayan Wenyi Chan master lived in the hermitage, a monk came to the hermitage. Fayan Wenyi Chan master said to the monk: 'I am going up the mountain. When it's time for the meal, I will cook and eat it myself, and send a portion to the mountain.' After a while, the monk ate the meal himself, and then broke the rules and went to bed. Fayan Wenyi Chan master waited and didn't see the monk bring the meal, so he returned to the hermitage and saw the monk sleeping. Fayan Wenyi Chan master also went to sleep on the side. The monk then got up and left. Fayan Wenyi Chan master later recalled: 'When I lived in the hermitage before, there was a clever practitioner, and I haven't seen him since.' Fayan Wenyi Chan master picked up a ball and asked the monk: 'Which is more like, that one (referring to the ball not picked up) or this one (referring to the ball in his hand)?' The monk replied: 'They are not alike.' Fayan Wenyi Chan master asked: 'Where did you see that one and say they are not alike?' The monk said: 'If you ask me where I saw it, the master should put down what is in his hand.' Fayan Wenyi Chan master said: 'I allow you to have one eye (referring to having a certain understanding).' Lu Xuan (a person's name, an official in the Tang Dynasty) said to Fayan Wenyi Chan master: 'Dharma Master Zhao (Sengzhao, a eminent monk of the Eastern Jin Dynasty) is very strange, saying that all things have the same root and right and wrong are one.' Fayan Wenyi Chan master pointed to the peony flower in front of the courtyard and said: 'Sir, people see this flower as if they are dreaming.' Lu Xuan asked again: 'What position does the Heavenly King (Buddhist guardian deity) reside in?' Fayan Wenyi Chan master said: 'If it is the Heavenly King, there is no position.' Lu Xuan said: 'I have heard that the Heavenly King resides in the first ground (the first stage of a Bodhisattva's practice).' Fayan Wenyi Chan master said: 'Those who should be saved by the body of the Heavenly King will be shown the body of the Heavenly King to preach the Dharma (those who should be saved by the appearance of the Heavenly King will be shown the appearance of the Heavenly King to preach the Dharma to them).' Lu Xuan bid farewell to Fayan Wenyi Chan master and returned to his office in Xuancheng. Fayan Wenyi Chan master asked: 'What will you do when you go there, sir?'

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治民。陸雲。以智慧治民。師云。恁么即彼處生靈盡遭塗炭去也。師入宣州。陸大夫出迎接。指城門云。人人盡喚作甕門。未審和尚喚作什麼門。師云。老僧若道。恐辱大夫風化。陸雲。忽然賊來時作么生。師云。王老師罪過。陸又問。大悲菩薩用如許多手眼作什麼。師云。只如國家又用大夫作什麼。師為馬大師設齋。問眾云馬大師來否。眾無對。洞山云。待有伴即來。師云。子雖後生甚堪雕琢。洞山云。和尚莫壓良為賤。師洗衣次有僧問。和尚猶有遮個在。師拈起衣云。爭奈遮個何(玄覺云。且道是一個是兩個)師問僧良欽。空劫中還有佛否。對云有。師云。是阿誰。對云。良欽。師云居何國土。無語。僧問。祖祖相傳合傳何事。師云。一二三四五。問如何是古人底。師云。待有即道。僧云。和尚為什麼妄語。師云。我不妄語。盧行者卻妄語。問十二時中以何為境。師云。何不問王老師。僧云。問了也。師云。還曾與汝為境么。僧問。青蓮不隨風火散時是什麼。師云。無風火不隨是什麼。僧無對。師卻問。不思善不思惡。思總不生時。還我本來面目來。僧云。無容止可露(洞山云。還曾將示人么)師問坐主云。爾與我講經得么對云。某甲與和尚講經。和尚須與某甲說禪始得。師云。不可將金彈子博銀彈子去。座主云

【現代漢語翻譯】 現代漢語譯本 治理民眾。陸雲（人名）問：『用智慧治理民眾。』 禪師說：『如果那樣，那裡的生靈都要遭殃了。』 禪師來到宣州，陸大夫（官名，指陸雲）出來迎接，指著城門說：『人們都叫它甕門，不知道和尚您叫它什麼門？』 禪師說：『老僧如果說了，恐怕玷污了大夫的教化。』 陸雲問：『如果賊人來了怎麼辦？』 禪師說：『王老師（禪師自稱）罪過。』 陸雲又問：『大悲菩薩（佛教菩薩名）用這麼多手眼做什麼？』 禪師說：『國家又用大夫您做什麼？』 禪師為馬大師（禪師名）設齋，問眾僧：『馬大師來了嗎？』 眾僧無言以對。洞山（禪師名）說：『等有伴侶就來了。』 禪師說：『你雖然年輕，但很有可造就。』 洞山說：『和尚您不要壓良為賤。』 禪師洗衣服時，有僧人問：『和尚您還有這個在？』 禪師拿起衣服說：『這個怎麼辦呢？』（玄覺（禪師名）說：『且說是一個還是兩個？』） 禪師問僧人良欽（人名）：『空劫（佛教時間概念）中還有佛（佛教概念）嗎？』 回答說：『有。』 禪師問：『是誰？』 回答說：『良欽。』 禪師問：『住在什麼國土？』 良欽無語。 僧人問：『祖祖相傳應該傳什麼事？』 禪師說：『一二三四五。』 問：『什麼是古人的？』 禪師說：『等有了就說。』 僧人說：『和尚您為什麼說妄語？』 禪師說：『我不說妄語，盧行者（人名）才說妄語。』 問：『十二時中以什麼為境？』 禪師說：『為什麼不問王老師？』 僧人說：『問過了。』 禪師說：『還曾與你為境嗎？』 僧人問：『青蓮（佛教用語）不隨風火散時是什麼？』 禪師說：『無風火不隨是什麼？』 僧人無言以對。 禪師反問：『不思善不思惡，什麼都不想的時候，還我本來面目來。』 僧人說：『沒有容止可以顯露。』（洞山說：『還曾拿給別人看過嗎？』） 禪師問坐主（僧職）說：『你能為我講經嗎？』 回答說：『我為您講經，您必須為我說禪才行。』 禪師說：『不可將金彈子換銀彈子。』 座主無語。

【English Translation】 English version Governing the People. Lu Yun (person's name) asked: 'Governing the people with wisdom.' The Master said: 'If that's the case, all the living beings there will suffer.' The Master arrived in Xuanzhou, and Grand Master Lu (official title, referring to Lu Yun) came out to greet him, pointing to the city gate and saying: 'Everyone calls it Weng Gate, I wonder what Master calls it?' The Master said: 'If this old monk speaks, I'm afraid it will disgrace Grand Master's teachings.' Lu Yun asked: 'What if thieves come?' The Master said: 'Teacher Wang (the Master referring to himself) is at fault.' Lu Yun then asked: 'What does the Great Compassion Bodhisattva (Buddhist Bodhisattva) do with so many hands and eyes?' The Master said: 'What does the country use Grand Master for?' The Master prepared a vegetarian meal for Master Ma (Master's name) and asked the monks: 'Has Master Ma arrived?' The monks were speechless. Dongshan (Master's name) said: 'He will come when he has a companion.' The Master said: 'Although you are young, you are very promising.' Dongshan said: 'Master, don't oppress the good to make them base.' When the Master was washing clothes, a monk asked: 'Master, do you still have this?' The Master picked up the clothes and said: 'What to do with this?' (Xuanjue (Master's name) said: 'Let's say is it one or two?') The Master asked the monk Liangqin (person's name): 'Is there still Buddha (Buddhist concept) in the empty kalpa (Buddhist time concept)?' He replied: 'Yes.' The Master asked: 'Who is it?' He replied: 'Liangqin.' The Master asked: 'Where does he live?' Liangqin was speechless. A monk asked: 'What should be passed down from generation to generation?' The Master said: 'One, two, three, four, five.' Asked: 'What is the ancient people's?' The Master said: 'I'll say it when I have it.' The monk said: 'Why are you lying, Master?' The Master said: 'I'm not lying, Layman Lu (person's name) is lying.' Asked: 'What is the realm in the twelve periods of the day?' The Master said: 'Why don't you ask Teacher Wang?' The monk said: 'I asked.' The Master said: 'Have I ever been a realm for you?' The monk asked: 'What is the blue lotus (Buddhist term) when it doesn't scatter with the wind and fire?' The Master said: 'What is it when there is no wind and fire and it doesn't scatter?' The monk was speechless. The Master asked back: 'When you don't think about good or evil, when you don't think about anything, return my original face.' The monk said: 'There is no appearance to reveal.' (Dongshan said: 'Have you ever shown it to others?') The Master asked the lecturer (monk position): 'Can you lecture on the scriptures for me?' He replied: 'I will lecture on the scriptures for you, and you must talk about Zen for me.' The Master said: 'You can't exchange gold bullets for silver bullets.' The lecturer was speechless.

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。某甲不會。師云。汝道。空中一片云。為復釘釘住。為復藤纜著。問空中有一珠如何取得。師云。斫竹布梯空中取。僧云。空中如何布梯。師云。汝擬作么生取。僧辭問云。學人到諸方。有人問和尚近日作么生。未審如何祇對。師云。但向道。近日解相撲。僧云。作么生。師云。一拍雙泯。問父母未生時鼻孔在什麼處。師云。父母已生了鼻孔在什麼處。師將順世。第一座問。和尚百年後向什麼處去。師云。山下作一頭水牯牛去。僧云。某甲隨和尚去還得也無。師云。汝若隨我即須銜取一莖草來。師乃示疾。大和八年甲寅十二月二十五日。凌晨告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而謝。壽八十七。臘五十八。明年春入塔。

五臺山隱峰禪師者。福建邵武人也。姓鄧氏(時稱鄧隱峰)幻若不慧。父母聽其出家。初游馬祖之門。而未能睹奧。復來往石頭雖兩番不捷(語見馬祖章)而後于馬大師言下契會。師在石頭時。問云。如何得合道去。石頭云。我亦不合道。師云。畢竟如何。石頭云。汝被遮個得多少時耶。一日石頭和尚刬草次。師在左側叉手而立。石頭飛刬子向師面前刬一株草。師云。和尚只刬得遮個不刬得那個。石頭提起刬子。師接得刬子乃作刬勢。石頭云。汝只刬得那個不解刬得遮個。師無

【現代漢語翻譯】 現代漢語譯本：某甲不明白。禪師說：『你說說看，空中一片云，是用釘子釘住的呢，還是用藤蔓拴住的？』問：『空中有一顆寶珠，要如何才能取得？』禪師說：『砍竹子搭梯子，到空中去取。』僧人說：『空中如何搭梯子？』禪師說：『你打算怎麼取？』僧人告辭時問道：『學人到各處參學，如果有人問和尚近日如何，不知該如何回答？』禪師說：『只管說，近日解相撲。』僧人問：『怎麼解？』禪師說：『一拍雙泯。』問：『父母未生時，鼻孔在什麼地方？』禪師說：『父母已經生了，鼻孔在什麼地方？』禪師將要圓寂，第一座問：『和尚百年之後，往什麼地方去？』禪師說：『到山下做一頭水牯牛去。』僧人說：『弟子跟隨和尚去，可以嗎？』禪師說：『你如果跟隨我，就必須銜一根草來。』禪師於是示現疾病。大和八年甲寅十二月二十五日凌晨，告訴門人說：『星光翳暗，燈火幻滅，也已經很久了。不要認為我有什麼去來。』說完就圓寂了。享年八十七歲，僧臘五十八年。第二年春天入塔。 五臺山隱峰禪師，是福建邵武人。姓鄧（當時稱為鄧隱峰）。幻若不聰明，父母聽從他出家。最初遊學于馬祖的門下，但未能領悟奧妙。又來往于石頭禪師處，雖然兩次都沒有成功（話見馬祖章），後來在馬大師的言語下契合領會。禪師在石頭禪師處時，問道：『如何才能與道相合？』石頭禪師說：『我也不與道相合。』禪師說：『究竟如何？』石頭禪師說：『你被這個困擾多久了？』有一天，石頭禪師正在除草，禪師在左側叉手站立。石頭禪師飛起鋤頭，向禪師面前除了一株草。禪師說：『和尚只除得了這個，除不了那個。』石頭禪師提起鋤頭。禪師接過鋤頭，也做出除草的姿勢。石頭禪師說：『你只除得了那個，不理解如何除這個。』禪師無語。

【English Translation】 English version: A certain monk did not understand. The master said, 'Tell me, is a cloud in the sky nailed down, or tied with a vine?' Asked, 'If there is a pearl in the sky, how can it be obtained?' The master said, 'Cut bamboo to make a ladder and take it in the sky.' The monk said, 'How to build a ladder in the sky?' The master said, 'How do you plan to take it?' When the monk bid farewell, he asked, 'When I go to various places to study, if someone asks what the master is doing recently, I don't know how to answer.' The master said, 'Just say, recently I understand sumo wrestling.' The monk asked, 'How to understand?' The master said, 'One clap, both disappear.' Asked, 'Where is the nostril before parents are born?' The master said, 'Where is the nostril after parents are born?' The master was about to pass away, and the first seat asked, 'Where will the master go after a hundred years?' The master said, 'Go to the foot of the mountain to be a water buffalo.' The monk said, 'Can I follow the master?' The master said, 'If you follow me, you must hold a blade of grass in your mouth.' The master then showed illness. On the twenty-fifth day of the twelfth month of Jia Yin in the eighth year of Dahe, at dawn, he told his disciples, 'The starlight is dim, and the lamp is illusory, and it has been a long time. Don't think that I have any coming or going.' After speaking, he passed away. He lived to be eighty-seven years old, and had been a monk for fifty-eight years. He entered the pagoda in the spring of the following year. Zen Master Yin Feng (Hidden Peak) of Mount Wutai was a native of Shaowu, Fujian. His surname was Deng (at that time called Deng Yin Feng). Huan Ruo was not intelligent, and his parents allowed him to become a monk. He first studied under Ma Zu (Mazu), but failed to grasp the mysteries. He also went to see Shi Tou (Shitou), although he was unsuccessful twice (as mentioned in the chapter on Ma Zu), he later understood under the words of Master Ma. When the master was with Shi Tou, he asked, 'How can one be in harmony with the Tao?' Shi Tou said, 'I am also not in harmony with the Tao.' The master said, 'What exactly is it?' Shi Tou said, 'How long have you been troubled by this?' One day, Shi Tou was weeding, and the master stood on the left with his hands folded. Shi Tou flew the hoe and weeded a plant in front of the master. The master said, 'The master can only weed this one, not that one.' Shi Tou picked up the hoe. The master took the hoe and made a weeding gesture. Shi Tou said, 'You can only weed that one, you don't understand how to weed this one.' The master was speechless.

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對(洞山代云。還有堆阜么)師一日推土車次。馬大師展腳在路上坐。師云。請師收足。大師云。已展不收。師云。已進不退。乃推車碾過。大師腳損。歸法堂執斧子云。適來碾損老僧腳底出來。師便出於大師前引頸。大師乃置斧。師到南泉。睹眾僧參次南泉指凈瓶云。銅瓶是境瓶中有水。不得動著境。與老僧將水來。師便拈凈瓶向南泉面前瀉。南泉便休。師後到溈山。于上座頭解放衣缽。溈山聞師叔到。先具威儀下堂內。師見來便倒作睡勢。溈山便歸。方丈師乃發去。少間溈山問侍者。師叔在否。對云已去也。溈山云。去時有什麼言語。對云。無言語。溈山云。莫道無言語其聲如雷。師以冬居衡岳夏止清涼。唐元和中薦登五臺。路出淮西。屬吳元濟阻兵違拒王命。官軍與賊交鋒未決勝負。師曰。吾當去解其患。乃擲錫空中飛身而過。兩軍將士仰觀事符預夢鬥心頓息。師既顯神異。慮成惑眾遂入五臺。于金剛窟前將示滅。先問眾云。諸方遷化坐去臥去吾嘗見之。還有立化也無。眾云。有也。師云。還有倒立者否。眾云。未嘗見有。師乃倒立而化。亭亭然其衣順體。時眾議舁就荼毗屹然不動。遠近瞻視驚歎無已。師有妹為尼。時在彼乃俯近而咄曰。老兄疇昔不循法津。死更熒惑於人。於是以手推之。僨然而踣遂就阇維。

【現代漢語翻譯】 現代漢語譯本： 洞山（洞山良價禪師）代替云巖曇晟禪師說法。有一次，洞山在推土車，馬祖（馬祖道一禪師）伸出腳坐在路上。洞山說：『請老師收回您的腳。』馬祖說：『已經伸出來了，不收。』洞山說：『已經前進了，不後退。』於是推車碾了過去，馬祖的腳受傷了。馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳底的人出來！』洞山便走到馬祖面前，伸出脖子。馬祖於是放下斧子。洞山後來到了南泉（南泉普愿禪師）那裡，看到眾僧正在參禪。南泉指著凈瓶說：『銅瓶是境，瓶中有水，不得觸動境，給老僧把水拿來。』洞山拿起凈瓶，在南泉面前倒了。南泉便作罷了。洞山後來到了溈山（溈山靈祐禪師）那裡，在上座的頭上解開衣缽。溈山聽說師叔到了，先整理好儀容下堂迎接。洞山看見溈山來了，便倒下裝睡。溈山於是回方丈去了，洞山便離開了。過了一會兒，溈山問侍者：『師叔還在嗎？』侍者回答說：『已經走了。』溈山說：『走的時候有什麼話嗎？』侍者回答說：『沒有說話。』溈山說：『不要說沒有說話，他的聲音如雷。』洞山冬天住在衡岳，夏天住在清涼山。唐元和年間，被推薦登上五臺山。路上經過淮西，正趕上吳元濟起兵反叛，違抗王命，官軍與賊軍交戰，勝負未分。洞山說：『我應當去解除這個禍患。』於是將錫杖擲向空中，飛身而過。兩軍將士仰頭觀看，事情與預先的夢境相符，戰鬥的念頭立刻停止了。洞山既然顯現了神異，擔心迷惑眾人，於是進入五臺山，在金剛窟前將要示寂。先問眾人說：『各處遷化，坐著去、躺著去的，我常常見到。還有站著圓寂的嗎？』眾人說：『有。』洞山說：『還有倒立著圓寂的嗎？』眾人說：『未曾見過。』洞山於是倒立而圓寂。身體挺直，衣服順著身體。當時眾人商議抬去荼毗，但洞山屹然不動。遠近的人瞻仰觀看，驚歎不已。洞山有個妹妹是尼姑，當時也在那裡，便俯身靠近洞山呵斥說：『老兄往昔不遵守佛法，死了還要迷惑人！』於是用手推他，洞山倒了下來，於是就荼毗了。 還有堆阜么？（還有更高的境界嗎？）

【English Translation】 English version: Dongshan (Zen Master Dongshan Liangjie) spoke on behalf of Yunyan Tansheng. One day, Dongshan was pushing a soil cart when Mazu (Zen Master Mazu Daoyi) stretched out his foot and sat on the road. Dongshan said, 'Please, Master, retract your foot.' Mazu said, 'It's already stretched out, I won't retract it.' Dongshan said, 'It's already advanced, I won't retreat.' So he pushed the cart and ran over it, injuring Mazu's foot. Mazu returned to the Dharma hall, holding an axe, and said, 'Whoever just ran over this old monk's foot, come out!' Dongshan then walked in front of Mazu and stretched out his neck. Mazu then put down the axe. Later, Dongshan went to Nanquan (Zen Master Nanquan Puyuan), and seeing the monks practicing Zen, Nanquan pointed to a clean bottle and said, 'The copper bottle is the realm, there is water in the bottle, do not touch the realm, bring the water to this old monk.' Dongshan picked up the clean bottle and poured it out in front of Nanquan. Nanquan then gave up. Later, Dongshan went to Weishan (Zen Master Weishan Lingyou), and untied his robe and bowl on the head of the senior monk. Weishan heard that his uncle had arrived, and first arranged his appearance and went down the hall to greet him. Dongshan saw Weishan coming and fell down pretending to sleep. Weishan then returned to his abbot's room, and Dongshan then left. After a while, Weishan asked the attendant, 'Is my uncle still here?' The attendant replied, 'He has already left.' Weishan said, 'Did he say anything when he left?' The attendant replied, 'He didn't say anything.' Weishan said, 'Don't say he didn't say anything, his voice was like thunder.' Dongshan lived in Hengyue in winter and Qingliang Mountain in summer. During the Yuanhe period of the Tang Dynasty, he was recommended to ascend Mount Wutai. On the way, he passed through Huaixi, and it happened that Wu Yuanji raised troops to rebel, disobeying the king's orders, and the government troops and the rebel army were fighting, and the victory or defeat was undecided. Dongshan said, 'I should go and resolve this disaster.' So he threw his tin staff into the air and flew over. The soldiers of the two armies looked up and watched, and the matter corresponded to the dream beforehand, and the thought of fighting immediately stopped. Since Dongshan had manifested supernatural powers, he was worried about confusing the public, so he entered Mount Wutai and was about to enter Nirvana in front of the Vajra Cave. He first asked the crowd, 'I have often seen people pass away in various places, sitting or lying down. Is there anyone who passes away standing up?' The crowd said, 'Yes.' Dongshan said, 'Is there anyone who passes away standing upside down?' The crowd said, 'We have never seen it.' Dongshan then passed away standing upside down. His body was upright, and his clothes followed his body. At that time, the crowd discussed carrying him to cremate him, but Dongshan stood still. People from far and near looked up and watched, and were amazed. Dongshan had a younger sister who was a nun, and she was there at the time, so she leaned close to Dongshan and scolded him, 'Elder brother, you didn't follow the Dharma in the past, and you still want to confuse people after death!' So she pushed him with her hand, and Dongshan fell down, and then he was cremated. Are there any mounds? (Are there any higher realms?)

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收舍利入塔。

溫州佛㠗和尚。尋常見人來。以拄杖卓地云。前佛也恁么。后佛也恁么。僧問。正恁么時作么生。師畫一圓相。僧作女人拜。師乃打之。僧問。如何是佛法大意。師云。賊也賊也。僧問。如何是異類。師敲碗云。花奴花奴吃飯來。

烏臼和尚有玄紹二上座。從江西來參師。師乃問云。二禪伯發足什麼處。僧云。江西。師以拄杖打之。玄雲。久知和尚有此機要。師云。爾既不會。後面個僧祇對看。後面僧擬近前。師便打云。信知同窠無異土。參堂去。

潭州石霜(一作龍)大善和尚。僧問。如何是佛法大意。師云。春日雞鳴。僧云。學人不會。師云。中秋犬吠。師上堂云。大眾出來出來。老漢有個法要。百年後不累爾。眾云。便請和尚說。師云。不消一堆火。洞山問。幾前一童子甚是了事。如今不見向甚處去也。師云。火焰上泊不得。卻歸清涼世界去也。

石臼和尚初參馬祖。問什麼處來。師云。烏臼來。祖云。烏臼近日有何言句。師云。幾人於此茫然在。祖云。茫然且置。悄然一句作么生。師乃近前三步。祖云。我有七棒寄打。烏臼。爾還甘否。師云。和尚先吃某甲后甘。卻回烏臼。

本溪和尚。龐居士問云。丹霞打侍者意在何所。師云。大老翁見人長短在。居士云。

【現代漢語翻譯】 現代漢語譯本 收舍利入塔。

溫州佛㠗(音'wei')和尚。經常看見有人來，就用拄杖敲擊地面說：『前佛也是這樣，后佛也是這樣。』有僧人問：『正在這樣的時候該怎麼辦？』佛㠗和尚畫了一個圓圈。僧人做出女人拜的姿勢。佛㠗和尚就打了他。僧人問：『什麼是佛法的大意？』佛㠗和尚說：『賊啊賊啊！』僧人問：『什麼是異類？』佛㠗和尚敲碗說：『花奴花奴，吃飯來！』

烏臼(地名)和尚有兩個上座玄紹，從江西來參拜他。烏臼和尚就問：『二位禪師從哪裡出發？』僧人說：『江西。』烏臼和尚用拄杖打他。玄紹說：『早就知道和尚有這樣的機鋒。』烏臼和尚說：『你既然不會，後面的僧人仔細看他如何應對。』後面的僧人想要上前，烏臼和尚就打他說：『相信同類沒有不同的地方。』然後說：『去參堂吧。』

潭州石霜(一作龍)大善和尚。有僧人問：『什麼是佛法的大意？』石霜和尚說：『春日雞鳴。』僧人說：『弟子不明白。』石霜和尚說：『中秋犬吠。』石霜和尚上堂說：『大眾出來出來，老衲有個法要，百年之後不會連累你們。』眾人說：『請和尚說。』石霜和尚說：『不消一堆火。』洞山(人名)問：『幾年前的一個童子非常了不起，現在不見了，去了哪裡？』石霜和尚說：『火焰上停留不住，已經回到清涼世界去了。』

石臼(地名)和尚最初參拜馬祖(人名)，馬祖問：『從哪裡來？』石臼和尚說：『從烏臼來。』馬祖說：『烏臼近日有什麼言語？』石臼和尚說：『幾人於此茫然在。』馬祖說：『茫然且放一邊，悄然一句怎麼說？』石臼和尚就上前三步。馬祖說：『我有七棒寄打烏臼，你願意接受嗎？』石臼和尚說：『和尚先打我，我再甘心。』然後回到烏臼。

本溪(地名)和尚。龐居士(人名)問：『丹霞(人名)打侍者的用意在哪裡？』本溪和尚說：『大老翁見人長短在。』居士說：

【English Translation】 English version Collecting Śarīra into a Stupa.

Monk Fo Wei of Wenzhou. He often saw people coming and would strike the ground with his staff, saying, 'The former Buddhas were like this, and the later Buddhas are like this.' A monk asked, 'What should be done at just such a time?' Monk Fo Wei drew a circle. The monk made a woman's bow. Monk Fo Wei then hit him. The monk asked, 'What is the great meaning of the Buddha-dharma?' Monk Fo Wei said, 'Thief, thief!' The monk asked, 'What is a different kind?' Monk Fo Wei knocked on a bowl and said, 'Hua Nu, Hua Nu, come eat!'

Monk Wu Jiu had two senior monks, Xuan Shao, who came from Jiangxi to visit him. Monk Wu Jiu then asked, 'Where did the two Zen masters set out from?' The monk said, 'Jiangxi.' Monk Wu Jiu hit him with his staff. Xuan said, 'I have long known that the abbot has such a critical point.' Monk Wu Jiu said, 'Since you don't understand, the monk behind you should watch carefully how he responds.' The monk behind him tried to step forward, and Monk Wu Jiu hit him, saying, 'Believe that those of the same kind have no different soil.' Then he said, 'Go to the meditation hall.'

Monk Da Shan of Shishuang (or Long) in Tanzhou. A monk asked, 'What is the great meaning of the Buddha-dharma?' Monk Shishuang said, 'A rooster crows on a spring day.' The monk said, 'This student does not understand.' Monk Shishuang said, 'A dog barks in mid-autumn.' Monk Shishuang ascended the hall and said, 'Everyone come out, come out, this old monk has a Dharma essential that will not burden you after a hundred years.' The crowd said, 'Please, Abbot, speak.' Monk Shishuang said, 'It doesn't take a pile of fire.' Dongshan asked, 'A boy from several years ago was very capable. Now he is not seen. Where has he gone?' Monk Shishuang said, 'He cannot stay on the flames and has returned to the Pure Land of Coolness.'

Monk Shi Jiu initially visited Mazu. Mazu asked, 'Where do you come from?' Monk Shi Jiu said, 'From Wu Jiu.' Mazu said, 'What words have been spoken recently in Wu Jiu?' Monk Shi Jiu said, 'Several people are bewildered here.' Mazu said, 'Put bewilderment aside for now. How do you say a silent phrase?' Monk Shi Jiu then took three steps forward. Mazu said, 'I have seven blows to send to Wu Jiu. Are you willing to accept them?' Monk Shi Jiu said, 'Abbot, hit me first, and then I will be willing.' Then he returned to Wu Jiu.

Monk Ben Xi. Layman Pang asked, 'What is the intention behind Danxia hitting the attendant?' Monk Ben Xi said, 'The old man sees people's strengths and weaknesses.' The layman said:

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為我與師同參了。方敢借問。師云。若恁么從頭舉來共爾商量。居士云。大老翁不可共爾說人是非。師云。念翁老年。居士云。罪過罪過。

石林和尚一日龐居士來。師乃豎起拂子云。不落丹霞機試道一句。居士奪卻拂子了。卻自豎起拳。師云。正是丹霞機。居士云。與我不落看。師云。丹霞患啞龐翁患聾。居士云。恰是也恰是也。師無語。居士云。向道偶爾恁。師亦無語。又一日師問居士云。某甲有個借問。居士莫惜言句。居士云。便請舉來。師云。元來惜言句。居士云。遮個問訊不覺落他便宜。師乃掩耳而已。居士云。作家作家。

亮　主(洪州西山)本蜀人也。頗講經論。因參馬祖。祖問曰。見說座主大講得經論是否。亮云。不敢。祖云。將什麼講。亮云。將心講。祖云。心如工伎兒。意如和伎者。爭解講得經。亮抗聲云。心既講不得。虛空莫講得么。祖云。卻是虛空講得。亮不肯便出將下階。祖召云。座主。亮回首。豁然大悟禮拜。祖云。遮鈍根阿師禮拜作么。亮歸寺告聽眾云。某甲所講經論。謂無人及得。今日被馬大師一問。平生功夫冰釋而已。乃隱西山更無訊息。

黑眼和尚。僧問。如何是不出世師。師云。善財拄杖子。問如何是佛法大意。師云。十年賣炭漢。不知秤畔星。

【現代漢語翻譯】 現代漢語譯本： 我與老師一同參禪很久了，才敢斗膽請教。石林和尚說：『如果這樣從頭說來和你商量。』龐居士說：『你這老頭子，不要說人家的壞話。』石林和尚說：『念你老了。』龐居士說：『罪過罪過。』 石林和尚有一天，龐居士來了。石林和尚於是豎起拂塵說：『不落丹霞（丹霞禪師）的機鋒，試說一句看。』龐居士奪過拂塵，自己卻豎起拳頭。石林和尚說：『這正是丹霞的機鋒。』龐居士說：『給我一個不落入丹霞機鋒的說法。』石林和尚說：『丹霞是啞巴，龐翁是聾子。』龐居士說：『正是這樣，正是這樣。』石林和尚無話可說。龐居士說：『說來說去，偶爾就是這樣。』石林和尚也無話可說。又有一天，石林和尚問龐居士說：『我有個問題想請教，居士不要吝惜言語。』龐居士說：『請問吧。』石林和尚說：『原來你還是吝惜言語。』龐居士說：『這個問題，不知不覺就落入了他的圈套。』石林和尚於是摀住耳朵。龐居士說：『真行家，真行家。』 亮主（洪州西山）原本是四川人，頗為精通經論。因為參拜馬祖（馬祖道一禪師），馬祖問他說：『聽說座主你很會講解經論，是嗎？』亮主說：『不敢當。』馬祖說：『你用什麼來講解？』亮主說：『用心來講解。』馬祖說：『心就像個表演的藝人，意就像個伴奏的樂師，怎麼能講解經呢？』亮主提高聲音說：『心既然不能講解，難道虛空就能講解嗎？』馬祖說：『虛空卻能講解。』亮主不肯認輸，便要下臺階離開。馬祖叫住他說：『座主。』亮主回頭，豁然大悟，連忙禮拜。馬祖說：『你這遲鈍的阿師，禮拜有什麼用？』亮主回到寺廟告訴聽眾說：『我所講解的經論，自以為沒有人能比得上。今天被馬大師一問，平生的功夫都像冰雪消融一樣。』於是隱居西山，再也沒有訊息。 黑眼和尚，有僧人問：『什麼是「不出世師」？』黑眼和尚說：『善財（善財童子）的拄杖子。』問：『什麼是佛法大意？』黑眼和尚說：『十年賣炭的人，不知道秤桿上的星。』

【English Translation】 English version: I have been practicing Chan with my teacher for a long time before daring to ask. Shilin (Shilin the monk) said, 'If you bring it up from the beginning to discuss with you.' Layman Pang (Pang the Layman) said, 'Old man, don't talk about other people's faults.' Shilin said, 'Considering your age.' Layman Pang said, 'Sin, sin.' One day, Layman Pang came to see Shilin. Shilin then raised his whisk and said, 'Without falling into Danxia's (Zen Master Danxia) trap, try to say a sentence.' Layman Pang snatched the whisk and raised his fist instead. Shilin said, 'This is exactly Danxia's trap.' Layman Pang said, 'Give me a saying that doesn't fall into Danxia's trap.' Shilin said, 'Danxia is mute, and Pang is deaf.' Layman Pang said, 'Exactly, exactly.' Shilin was speechless. Layman Pang said, 'In the end, it's just like this occasionally.' Shilin was also speechless. Another day, Shilin asked Layman Pang, 'I have a question to ask, Layman, don't be stingy with words.' Layman Pang said, 'Please ask.' Shilin said, 'So you are still stingy with words.' Layman Pang said, 'This question unknowingly falls into his trap.' Shilin then covered his ears. Layman Pang said, 'Expert, expert.' Master Liang (Hongzhou Xishan), originally from Sichuan, was quite knowledgeable in scriptures and treatises. Because he visited Mazu (Zen Master Mazu Daoyi), Mazu asked him, 'I heard that you are very good at explaining scriptures and treatises, is that so?' Master Liang said, 'I dare not claim that.' Mazu said, 'What do you use to explain?' Master Liang said, 'I use the mind to explain.' Mazu said, 'The mind is like a performing artist, and the intention is like an accompanying musician, how can they explain scriptures?' Master Liang raised his voice and said, 'Since the mind cannot explain, can emptiness explain?' Mazu said, 'Emptiness can explain.' Master Liang refused to admit defeat and was about to leave. Mazu called him back, 'Master Liang.' Master Liang turned around and suddenly realized the truth, and immediately bowed. Mazu said, 'You dull teacher, what's the use of bowing?' Master Liang returned to the temple and told the audience, 'The scriptures and treatises I have explained, I thought no one could match. Today, after being asked by Master Ma, all my lifelong efforts have melted like ice and snow.' Then he lived in seclusion in Xishan and there was no further news. Zen Master Black Eyes, a monk asked, 'What is a 'teacher who does not appear in the world'?' The Zen Master said, 'Shancai's (Sudhana) walking stick.' Asked, 'What is the great meaning of the Buddha-dharma?' The Zen Master said, 'A charcoal seller for ten years does not know the stars on the steelyard.'

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米嶺和尚。僧問。如何是衲衣下事。師云。醜陋任君嫌。不掛雲霞色。師將示滅。乃遺一偈云。

祖祖不思議　　不許常住世 　大眾審思惟　　畢竟只遮是

齊峰和尚。一日龐居士入院。師云。俗人頻頻入僧院討個什麼。居士回顧兩邊云。誰恁道誰恁道。師乃咄之。居士云。在遮里。師云。莫是當陽道么。居士云背後底。師回首云。看看。居士云。草賊敗草賊敗。師無語。居士又問。此去峰頂有幾里。師云。什麼處去來。居士云可畏峻硬不得問著。師云。是多少。居士云。一二三。師云。四五六。居士云。何不道七。師云。才道七便有八。居士云。得也得也。師云。一任添取。居士乃咄之而去。師隨後咄之。

大陽和尚。伊禪師參次。師云。伊禪近日一般禪師。向目前指教人了。取目前事作遮個為人。還會文彩未兆時也無。伊云。擬向遮里致一問。問和尚不知可否。師云。答汝已了莫道可否。伊云。還識得目前也未。師云。是目前作么生識。伊云要且遭人點檢。師云誰。伊云。某甲。師便咄之。伊退步而立。師云。汝只解瞻前不解顧后。伊云。雪上更加霜。師云。彼此無便宜。

紅螺和尚。在幽州有頌。示門人曰。

紅螺山子近邊夷　　度得之流半是奚 　共語問酬全不會　　可憐只解

【現代漢語翻譯】 現代漢語譯本： 米嶺和尚。有僧人問：『如何是衲衣（僧人所穿的粗布衣服）下的事？』米嶺和尚說：『醜陋任憑你們嫌棄，不沾染雲霞的色彩。』米嶺和尚將要圓寂時，留下了一首偈（佛教詩歌）說：

『祖祖不思議， 不許常住世， 大眾審思惟， 畢竟只遮是。』

齊峰和尚。有一天，龐居士（唐代著名在家佛教徒）來到寺院。齊峰和尚說：『俗人頻繁進入僧院，想要討個什麼？』龐居士回頭看看兩邊，說：『誰這麼說？誰這麼說？』齊峰和尚就呵斥他。龐居士說：『就在這裡。』齊峰和尚說：『莫非是當陽（指事情顯而易見）之道嗎？』龐居士說：『背後的。』齊峰和尚回頭看，說：『看看。』龐居士說：『草賊敗了，草賊敗了。』齊峰和尚無話可說。龐居士又問：『從這裡到峰頂有幾里路？』齊峰和尚說：『什麼地方去來？』龐居士說：『可怕的峻峭堅硬，不能問著。』齊峰和尚說：『是多少？』龐居士說：『一二三。』齊峰和尚說：『四五六。』龐居士說：『為什麼不說七？』齊峰和尚說：『才說七，便有了八。』龐居士說：『得了，得了。』齊峰和尚說：『任憑你新增。』龐居士就呵斥他，然後離開了。齊峰和尚隨後也呵斥了他。

大陽和尚。伊禪師參拜時，大陽和尚說：『伊禪近日像一般的禪師，向眼前的人指教。拿眼前的事來作為教人的方法，還會文采未顯露時的狀態嗎？』伊禪師說：『打算在這裡向和尚提一個問題，不知道可不可以？』大陽和尚說：『回答你已經完畢了，不要說可不可以。』伊禪師說：『還認識眼前的（事物）嗎？』大陽和尚說：『是眼前的，怎麼認識？』伊禪師說：『終究會被人點檢（評論）。』大陽和尚說：『誰？』伊禪師說：『我。』大陽和尚就呵斥他。伊禪師退後站立。大陽和尚說：『你只懂得瞻前，不懂得顧后。』伊禪師說：『雪上更加霜。』大陽和尚說：『彼此沒有便宜。』

紅螺和尚。在幽州時，有一首頌（佛教詩歌）給門人說：

『紅螺山子近邊夷， 度得之流半是奚（古代少數民族）， 共語問酬全不會， 可憐只解…』

【English Translation】 English version: Monk Mi Ling. A monk asked: 'What is the matter beneath the kasaya (a monk's patched robe)?' The master said: 'Ugly, let you dislike it; it does not hang with the colors of clouds and rosy sky.' When the master was about to pass away, he left a verse saying:

'The ancestors are inconceivable, Not allowed to dwell in the world forever, The assembly should carefully contemplate, Ultimately, it is only this.'

Monk Qifeng. One day, Layman Pang (a famous Buddhist layman in the Tang Dynasty) entered the monastery. The master said: 'What do laypeople frequently enter the monastery for?' The layman looked back at both sides and said: 'Who says that? Who says that?' The master then rebuked him. The layman said: 'It's right here.' The master said: 'Could it be the way of Danyang (referring to something obvious)?' The layman said: 'The one behind.' The master turned his head and said: 'Look, look.' The layman said: 'The grass bandits are defeated, the grass bandits are defeated.' The master was speechless. The layman then asked: 'How many miles is it from here to the peak?' The master said: 'Where are you coming from?' The layman said: 'It's frighteningly steep and hard, one cannot ask about it.' The master said: 'How much is it?' The layman said: 'One, two, three.' The master said: 'Four, five, six.' The layman said: 'Why not say seven?' The master said: 'As soon as you say seven, there will be eight.' The layman said: 'Got it, got it.' The master said: 'Add as much as you like.' The layman then rebuked him and left. The master then rebuked him afterwards.

Monk Dayang. When Zen Master Yi visited, the master said: 'Zen Master Yi is like ordinary Zen masters these days, instructing people in front of their eyes. Taking the things in front of them as a way to teach people, do they still remember the state before the emergence of literary talent?' Zen Master Yi said: 'I intend to ask the master a question here, I wonder if it is permissible?' The master said: 'The answer to you is already complete, do not say whether it is permissible or not.' Zen Master Yi said: 'Do you still recognize what is in front of you?' The master said: 'It is in front of you, how do you recognize it?' Zen Master Yi said: 'Ultimately, it will be reviewed by others.' The master said: 'Who?' Zen Master Yi said: 'Me.' The master then rebuked him. Zen Master Yi stepped back and stood still. The master said: 'You only know how to look forward, not how to look back.' Zen Master Yi said: 'Adding frost to snow.' The master said: 'Neither side has an advantage.'

Monk Hongluo. In Youzhou, there was a verse for his disciples, saying:

'Mount Hongluo is close to the border barbarians, Half of those who are saved are Xi (an ancient ethnic group), Completely unable to communicate in speech and response, It's a pity they only know how to...'

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那斯祁

泉州龜洋山無了禪師者。莆田縣壺公橫塘人也。姓沈氏。年七歲父攜入白重院。視之如家因而舍愛。至十八剃度受具靈巖寺。后參大寂禪師了達祖乘。即還本院。院之北樵採路絕。師一日策杖披榛而行。遇六眸巨龜。斯須而失。乃庵於此峰。因號龜洋和尚。一日有虎逐鹿入庵。師以杖格虎遂存鹿命。洎將示化乃述偈曰。

八十年來辨西東　　如今不要白頭翁 　非長非短非大小　　還與諸人性相同 　無來無去兼無住　　了卻本來自性空

偈畢儼然告寂。瘞于正堂。垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可遷龜洋舊址建塔。言訖異香普熏傾城瞻禮。本道奏謚真寂大師。塔曰靈覺。后弟子慧忠遇澄汰終於白衣。就塔之東二百步而葬。謂之東塔。今龜洋二真身士民依怙。若僧伽之遺化焉。慧忠得法于草菴和尚。如本章述之。

利山和尚。僧問。眾色歸空空歸何所。師云。舌頭不出口。僧云。為什麼不出口。師云。內外一如故。僧問不歷僧祇獲法身請師直指。師云。子承父業。僧云。如何領會。師云貶剝不施。僧云。恁么即大眾有賴去。師云。大眾且置。作么生是法身。僧無對。師云。汝問我向爾道。僧卻問。如何

【現代漢語翻譯】 現代漢語譯本 那斯祁

泉州龜洋山無了禪師，是莆田縣壺公橫塘人，姓沈。七歲時，父親帶他到白重院，他覺得像在家一樣，於是捨棄塵世的愛戀。十八歲時在靈巖寺剃度受戒。後來參訪大寂禪師，通達了祖師的禪法，就回到原來的寺院。寺院的北面樵採的道路斷絕了，禪師有一天拄著枴杖撥開叢生的草木行走，遇到一隻長著六隻眼睛的巨大烏龜，一會兒就不見了。於是就在這座山峰上建庵，因此號稱龜洋和尚。有一天，有老虎追逐鹿進入庵中，禪師用枴杖擋開老虎，保全了鹿的性命。等到將要圓寂的時候，於是寫下偈語說：

『八十年來辨西東，如今不要白頭翁，非長非短非大小，還與諸人性相同，無來無去兼無住，了卻本來自性空。』

說完偈語后安詳地圓寂。埋葬在正堂。過了二十年，因為山泉淹沒。門人打開塔，看見全身在水中漂浮。閩王聽說后，派遣使者抬入府庭供養。忽然臭氣遠遠地傳來，閩王焚香祝禱說：『可以遷到龜洋舊址建塔。』說完，奇異的香味普遍地薰染全城，人們都瞻仰禮拜。本道上奏朝廷，謚號為真寂大師。塔叫做靈覺。後來弟子慧忠遇到澄汰，最終以在家身份去世，就在塔的東面二百步的地方埋葬，叫做東塔。現在龜洋的兩位真身，士人和百姓都依靠他們，好像僧伽（Sengqie，僧眾）的遺留教化一樣。慧忠從草菴和尚那裡得到佛法，就像本章所敘述的。

利山和尚。有僧人問：『眾色歸空，空歸何處？』和尚說：『舌頭不出口。』僧人說：『為什麼不出口？』和尚說：『內外一如故。』僧人問：『不歷僧祇獲法身，請師直指。』和尚說：『子承父業。』僧人說：『如何領會？』和尚說：『貶剝不施。』僧人說：『這麼說來大眾有依靠了。』和尚說：『大眾且放一邊，什麼是法身？』僧人無言以對。和尚說：『你問我，我向你道。』僧人反問道：『如何？』

【English Translation】 English version Na Siqi

Zen Master Wule of Guishan Mountain in Quanzhou was from Hengtang, Hugong, Putian County, with the surname Shen. At the age of seven, his father took him to Bai Chong Temple. He felt at home there and renounced worldly affections. At eighteen, he was tonsured and received the full precepts at Lingyan Temple. Later, he visited Zen Master Daji and understood the ancestral Chan (Zen Buddhism), then returned to his original temple. The path for gathering firewood north of the temple was cut off. One day, the master walked with a staff, pushing through the thickets, and encountered a giant turtle with six eyes, which disappeared in an instant. So he built a hermitage on this peak and was thus called the Guiyang (Turtle Ocean) Monk. One day, a tiger chased a deer into the hermitage. The master used his staff to fend off the tiger, thus saving the deer's life. When he was about to pass away, he composed a verse saying:

'For eighty years, I've discerned east and west; now I don't need the old white-haired man. Neither long nor short, neither big nor small, still the same nature as everyone else. No coming, no going, and no dwelling; completely understanding the emptiness of the original self-nature.'

After reciting the verse, he passed away peacefully. He was buried in the main hall. After twenty years, the tomb was submerged by mountain springs. The disciples opened the stupa and saw his whole body floating in the water. When the King of Min heard of this, he sent envoys to carry the body to the palace for veneration. Suddenly, a foul odor spread far and wide. The king burned incense and prayed, saying, 'Let it be moved to the old site of Guiyang to build a stupa.' After he spoke, a strange fragrance pervaded the city, and the people all paid homage. The local authorities reported to the court, and he was posthumously named the Great Master Zhenji (True Stillness). The stupa was called Lingjue (Spiritual Awareness). Later, his disciple Huizhong encountered Chengtai and eventually died as a layman. He was buried two hundred steps east of the stupa, which is called the East Stupa. Now, the two true bodies of Guiyang are relied upon by scholars and commoners, like the remaining teachings of Sengqie (Sangha, the monastic community). Huizhong received the Dharma from the Cao'an (Grass Hut) Monk, as described in this chapter.

Monk Lishan. A monk asked, 'All forms return to emptiness, where does emptiness return?' The master said, 'The tongue does not leave the mouth.' The monk said, 'Why does it not leave the mouth?' The master said, 'Inside and outside are always one.' The monk asked, 'Without going through countless kalpas, how to attain the Dharmakaya (Dharmakāya, the body of the Dharma), please point directly.' The master said, 'The son inherits the father's business.' The monk said, 'How to understand?' The master said, 'No praise or blame is applied.' The monk said, 'In that case, the assembly has something to rely on.' The master said, 'Let the assembly be for now, what is the Dharmakaya?' The monk had no answer. The master said, 'You ask me, I'll tell you.' The monk asked back, 'How?'

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是法身。師云。空華陽焰。僧問。如何是西來意。師云。不見如何。僧云。為什麼如此。師云。只為如此。

韶州乳源和尚。上堂云。西來的的意不妨難道。大眾莫有道得者。出來試道看。有一僧出才禮拜。師便打云。是什麼時節出頭來(後人舉似長慶。長慶雲。不妨不妨。資福代云。為和尚不惜身命)師見仰山作沙彌時念經。師咄云。遮沙彌。唸經恰似哭聲。仰山云。慧寂唸經似哭。未審和尚如何。師乃顧視而已。

松山和尚。一日命龐居士喫茶。居士舉起托子云。人人盡有分。因什麼道不得。師云。只為人人盡有。所以道不得。居士云。阿兄為什麼卻道得。師云。不可無言也。居士云。灼然灼然。師便喫茶。居士云。阿兄喫茶何不揖客。師云誰。居士云。龐翁。師云。何須更揖。后丹霞聞舉乃云。若不是松山幾被個老翁作亂一上。居士聞之。乃令人傳語丹霞雲。何不會取舉起托子時。

則川和尚。龐居士看師師云。還記得初見石頭時道理否。居士云。猶得阿師重舉在。師云情知久參事慢。居士云。阿師老耄不啻龐翁。師云。二彼同時又爭幾許。居士云。龐翁鮮健且勝阿師。師云。不是勝我只是欠爾一個幞頭。居士云。恰與師相似。師大笑而已。師入茶園內摘茶次。龐居士云。法界不容身。師還

【現代漢語翻譯】 現代漢語譯本 是法身（Dharmakaya，佛的法性之身）。 師父說：'空中的花朵和陽光下的火焰（都是虛幻的）。' 僧人問：'什麼是西來意（Bodhidharma來中國的真正意圖）？' 師父說：'不見（不可見），如何（說）？' 僧人說：'為什麼如此？' 師父說：'只為如此（正因為如此）。'

韶州乳源和尚（Shaozhou Ruyuan，禪師名）上堂開示說：'西來的的意（Bodhidharma來中國的真正意圖）不妨難說，各位莫有能說得出的嗎？出來試著說看。' 有一僧人出來才禮拜，師父便打他說：'是什麼時節出頭來（你現在出來做什麼）？' （後來有人將此事告訴長慶（Changqing，禪師名），長慶說：'不妨不妨（沒關係，沒關係）。'資福（Zifu，禪師名）代長慶說：'爲了和尚不惜身命（爲了師父，他不惜犧牲性命）。'） 師父見仰山（Yangshan，禪師名）作沙彌（Shami，小和尚）時念經，師父呵斥他說：'這沙彌，唸經恰似哭聲。' 仰山說：'慧寂（Huiji，仰山的法名）唸經似哭，未審和尚如何（不知道和尚您唸經如何）？' 師父於是顧視而已（只是看著他，沒有說話）。

松山和尚（Songshan，禪師名）一日命龐居士（Pang Ju-shi，一位著名的在家居士）喫茶。 居士舉起托子（茶托）說：'人人盡有分（每個人都有），因什麼道不得（為什麼說不出來）？' 師父說：'只為人人盡有（正因為每個人都有），所以道不得（所以說不出來）。' 居士說：'阿兄（A-xiong，一種親切的稱呼，這裡指師父）為什麼卻道得（為什麼您卻能說出來）？' 師父說：'不可無言也（不能不說）。' 居士說：'灼然灼然（確實如此，確實如此）。' 師父便喫茶。 居士說：'阿兄喫茶何不揖客（您喝茶為什麼不向客人作揖）？' 師父說：'誰？' 居士說：'龐翁（Pang Weng，龐居士自稱）' 師父說：'何須更揖（何須再作揖）？' 后丹霞（Danxia，禪師名）聞舉乃云：'若不是松山（Songshan，禪師名），幾被個老翁作亂一上（差點被這個老翁攪亂了）。' 居士聞之，乃令人傳語丹霞雲：'何不會取舉起托子時（為什麼不理解我舉起茶托時的意思）？'

則川和尚（Zechuan，禪師名），龐居士看師父，師父說：'還記得初見石頭時道理否（還記得當初見石頭希遷禪師時的道理嗎）？' 居士說：'猶得阿師重舉在（幸好師父您又重新提起了）。' 師父說：'情知久參事慢（我知道你參禪很久了，所以懈怠了）。' 居士說：'阿師老耄不啻龐翁（師父您老了，不比我龐翁好多少）。' 師父說：'二彼同時又爭幾許（我們兩個同時老去，又能差多少呢）？' 居士說：'龐翁鮮健且勝阿師（我龐翁還很健康，比師父您強）。' 師父說：'不是勝我只是欠爾一個幞頭（不是比我強，只是欠你一頂帽子）。' 居士說：'恰與師相似（恰好和師父您一樣）。' 師父大笑而已。 師父入茶園內摘茶次，龐居士云：'法界不容身（整個法界都容不下你）。' 師父還

【English Translation】 English version It is the Dharmakaya (法身, the Dharma body of the Buddha). The Master said, 'Illusory flowers in the sky and flames in the sunlight (are all unreal).' A monk asked, 'What is the meaning of the Bodhidharma's coming from the West (西來意, the true intention of Bodhidharma's coming to China)?' The Master said, 'Not seeing (unseeable), how (to say)?' The monk said, 'Why is it so?' The Master said, 'Precisely because it is so (只為如此).'

Shaozhou Ruyuan (韶州乳源, name of a Chan master) ascended the Dharma hall and said, 'The true meaning of the Bodhidharma's coming from the West (西來的的意) is not difficult to explain. Does anyone among you have the ability to express it? Come forth and try to speak.' A monk came forward and bowed, and the Master immediately struck him, saying, 'What time is it to be showing your head (是什麼時節出頭來, what are you doing coming out now)?' (Later, someone told Changqing (長慶, name of a Chan master) about this, and Changqing said, 'It doesn't matter, it doesn't matter (不妨不妨).' Zifu (資福, name of a Chan master) spoke on behalf of Changqing, saying, 'For the sake of the Master, he does not spare his life (為和尚不惜身命).') The Master saw Yangshan (仰山, name of a Chan master) reciting scriptures as a Shami (沙彌, novice monk), and the Master scolded him, saying, 'This Shami, reciting scriptures sounds just like crying.' Yangshan said, 'Huiji (慧寂, Yangshan's Dharma name) reciting scriptures sounds like crying. I wonder, Master, how do you recite them (慧寂唸經似哭, 未審和尚如何)?' The Master then merely looked at him (乃顧視而已, just looked at him and said nothing).

One day, Master Songshan (松山, name of a Chan master) ordered Layman Pang (龐居士, a famous lay Buddhist) to have tea. The Layman raised the tea tray (托子) and said, 'Everyone has a share (人人盡有分), why can't it be spoken (因什麼道不得)?' The Master said, 'Precisely because everyone has it (只為人人盡有), it cannot be spoken (所以道不得).' The Layman said, 'Why can you, A-xiong (阿兄, a term of endearment, here referring to the Master), speak of it (阿兄為什麼卻道得)?' The Master said, 'It cannot be without words (不可無言也).' The Layman said, 'Indeed, indeed (灼然灼然).' The Master then drank tea. The Layman said, 'Why don't you bow to the guest (揖客) while drinking tea, A-xiong (阿兄喫茶何不揖客)?' The Master said, 'Who?' The Layman said, 'Pang Weng (龐翁, Layman Pang referring to himself)' The Master said, 'Why is there a need to bow again (何須更揖)?' Later, Danxia (丹霞, name of a Chan master) heard of this and said, 'If it weren't for Songshan (松山, name of a Chan master), he would have almost been disrupted by this old man (若不是松山, 幾被個老翁作亂一上).' The Layman heard of this and sent someone to tell Danxia, 'Why don't you understand the meaning of raising the tea tray (何不會取舉起托子時)?'

Master Zechuan (則川, name of a Chan master), Layman Pang visited the Master, and the Master said, 'Do you still remember the principle when you first met Shitou (石頭希遷, name of a Chan master) (還記得初見石頭時道理否)?' The Layman said, 'Fortunately, you, Master, have brought it up again (猶得阿師重舉在).' The Master said, 'I know that you have been practicing Chan for a long time, so you have become lax (情知久參事慢).' The Layman said, 'You, Master, are old and feeble, not much better than Pang Weng (阿師老耄不啻龐翁).' The Master said, 'How much difference is there between us two growing old at the same time (二彼同時又爭幾許)?' The Layman said, 'Pang Weng is still healthy and stronger than you, Master (龐翁鮮健且勝阿師).' The Master said, 'It's not that you are stronger than me, it's just that you are missing a turban (幞頭, a type of headwear) (不是勝我只是欠爾一個幞頭).' The Layman said, 'Just like you, Master (恰與師相似).' The Master laughed loudly. The Master went into the tea garden to pick tea, and Layman Pang said, 'The entire Dharma realm cannot contain you (法界不容身).' The Master still

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見我否。師云。不是老師怕答公話。居士云。有問有答蓋是尋常。師乃摘茶不聽。居士云。莫怪適來容易借問。師亦不顧。居士喝云。遮無禮儀老漢。待我一一舉嚮明眼人在。師乃拋卻茶籃子。便入方丈。

南嶽西園蘭若曇藏禪師者。本受心印于大寂禪師。后謁石頭遷和尚瑩然明徹。唐貞元二年遁衡岳之絕頂。人罕參訪。尋以腳疾移止西園。禪侶繁盛。師一日自開浴次。僧問。何不使沙彌。師乃拊掌三下(洞山云。一種是時節因緣。就中西園精妙。僧問曹山。古人拊掌豈不明沙彌邊事。曹山云。如何是向上事。僧無對。曹山云。遮沙彌)師養一靈犬。嘗夜經行次。其犬銜師衣。師即歸房。又于門側伏守而吠。頻奮身作猛噬之勢。詰旦東廚有一大蟒長數丈。張口呀氣毒焰熾然。侍者請避之。師曰。死可逃乎。彼以毒來我以慈受。毒無實性激發則強。慈茍無緣冤親一揆。言訖其蟒按首徐行倏然不見。復一夕有群盜。犬亦銜師衣。師語盜曰。茅舍有可意物。一任取去終無所吝。盜感其言皆稽首而散。

百靈和尚一日與龐居士路次相逢。師問云。昔日居士南嶽得意句還曾舉向人未。居士云。曾舉來。師云。舉向什麼人。居士以手自指云。龐翁。師云。直是妙德空生也嘆居士不及。居士卻問。師得力句是誰知。師便

【現代漢語翻譯】 現代漢語譯本： 居士問：『你見我了嗎？』 禪師說：『不是老師我害怕回答你的話。』 居士說：『有問有答，這都是尋常的事情。』 禪師於是摘茶葉，不理睬他。 居士說：『不要怪我剛才輕易地問你。』 禪師也不顧他。 居士呵斥道：『你這沒有禮儀的老頭！等我一一向明白人說去。』 禪師於是丟下茶籃子，便回到方丈。

南嶽西園蘭若的曇藏禪師，最初在大寂禪師處得到心印，後來拜見石頭遷和尚，心境瑩然明徹。唐貞元二年，他隱遁到衡岳的絕頂，很少有人去參訪他。不久因為腳疾，移居到西園，禪侶變得很多。曇藏禪師一天親自開浴，有僧人問：『為什麼不讓沙彌（未成年出家男子）來做？』 禪師於是拍掌三下（洞山禪師說：『一種是時節因緣，其中西園禪師最為精妙。』有僧人問曹山禪師：『古人拍掌，難道不明白沙彌的事情嗎？』曹山禪師說：『什麼是向上之事？』僧人無言以對。曹山禪師說：『就是這個沙彌。』） 禪師養了一條靈犬，曾經在夜晚經行時，那狗咬住禪師的衣服，禪師就回到房間。狗又在門側趴著守護並吠叫，頻繁地奮起身子做出猛烈撕咬的姿勢。第二天早上，在東廚發現一條大蟒蛇，長數丈，張開口吐著氣，毒焰熾盛。侍者請求避開它，禪師說：『死可以逃避嗎？它用毒來，我用慈悲接受。毒沒有真實的自性，被激發就會變得強大；慈悲如果沒有任何緣由，冤家和親人都會一樣對待。』說完，那蟒蛇低下頭慢慢地走了，忽然不見了。又一天晚上，來了一群盜賊，狗也咬住禪師的衣服。禪師對盜賊說：『茅屋裡有什麼喜歡的東西，任憑你們拿去，我終究不會吝惜。』盜賊被他的話感動，都叩頭離開了。

百靈和尚有一天與龐居士在路上相遇。禪師問道：『昔日居士在南嶽領悟到的得意之句，還曾向人提起過嗎？』 居士說：『曾提起過。』 禪師問：『向什麼人提起過？』 居士用手指著自己說：『龐翁（龐蘊，居士自稱）。』 禪師說：『即使是妙德（文殊菩薩）和空生（須菩提）也嘆息比不上居士。』 居士反問道：『禪師得力的句子是誰知道的？』 禪師便...

【English Translation】 English version: The layman asked: 'Did you see me?' The Zen master said: 'It's not that this teacher is afraid to answer your question.' The layman said: 'To have questions and answers, these are common things.' The Zen master then picked tea leaves, ignoring him. The layman said: 'Don't blame me for asking you so easily just now.' The Zen master still ignored him. The layman scolded: 'You old man without manners! I will tell everything to those with clear eyes.' The Zen master then threw down the tea basket and returned to his abbot's room.

Zen Master Tancang of Xiyuan Lanruo (hermitage) in Nanyue (Southern Mountain), initially received the mind seal from Zen Master Daji (Great Stillness), and later visited Monk Shitou Qian (Rock Head Migration), his mind becoming clear and bright. In the second year of the Zhenyuan era of the Tang Dynasty, he secluded himself on the summit of Hengyue (Mount Heng), and few people visited him. Soon after, due to a foot ailment, he moved to Xiyuan (West Garden), and the number of Zen companions increased greatly. One day, Zen Master Tancang personally opened the bath, and a monk asked: 'Why not have a Shami (novice monk) do it?' The Zen master then clapped his hands three times (Zen Master Dongshan (Mount Dong) said: 'One is the causal condition of the time, among which Zen Master Xiyuan is the most exquisite.' A monk asked Zen Master Caoshan (Mount Cao): 'Did the ancients clap their hands, not understanding the Shami's affairs?' Zen Master Caoshan said: 'What is the matter of upward progress?' The monk was speechless. Zen Master Caoshan said: 'It is this Shami.') The Zen master kept a clever dog, and once while walking at night, the dog bit the Zen master's clothes, and the Zen master returned to his room. The dog then lay down by the side of the door, guarding and barking, frequently lunging forward as if to bite fiercely. The next morning, a large python, several zhang (丈, a unit of length) long, was found in the east kitchen, opening its mouth and exhaling, its poisonous flames blazing. The attendant asked to avoid it, and the Zen master said: 'Can death be avoided? It comes with poison, and I accept it with compassion. Poison has no real nature; when stimulated, it becomes strong. If compassion has no cause, enemies and relatives will be treated the same.' After speaking, the python lowered its head and slowly walked away, suddenly disappearing. One night, a group of thieves came, and the dog also bit the Zen master's clothes. The Zen master said to the thieves: 'If there is anything you like in this thatched hut, feel free to take it; I will not be stingy.' The thieves were moved by his words and all bowed and left.

One day, Monk Bailing (Hundred Spirits) met Layman Pang (Pang Yun) on the road. The Zen master asked: 'Have you ever mentioned to anyone the sentence you realized in Nanyue (Southern Mountain) in the past?' The layman said: 'I have mentioned it.' The Zen master asked: 'To whom did you mention it?' The layman pointed to himself and said: 'Pang Weng (Old Pang, Layman Pang referring to himself).' The Zen master said: 'Even Miaode (Manjusri Bodhisattva) and Kongsheng (Subhuti) sigh that they are not as good as the layman.' The layman asked in return: 'Who knows the Zen master's powerful sentence?' The Zen master then...

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戴笠子而去。居士云。善為道路。師一去更不回首。

鎮州金牛和尚。師自作飯供養眾僧。每至齋時舁飯桶到堂前作舞曰。菩薩子吃飯來。乃撫掌大笑。日日如是(僧問長慶。古人撫掌喚僧吃飯。意旨云何。長慶雲。大似因齋慶贊。僧問大光。未審慶贊個什麼。大光是作舞。僧乃禮拜。大光云。遮野狐精。東禪齊云。古人自出手作飯。舞了喚人來吃意作么生。還會么。只如長慶與大光。是明古人意。別為他分析。今問。上座。每日持盂掌缽時。迎來送去時。為當與古人一般。別有道理。若道別且作么生得別來。若一般恰到他舞。又被喚作野狐精。有會處么。若未會行腳眼在什麼處。僧問曹山。古人恁么是奴兒婢子否。曹山云是。僧云。向上事請師道。曹山咄云。遮奴兒婢子)。

洞安和尚。有僧辭師。師云。什麼處去。僧云。本無所去。師云。善為阇梨。僧云。不敢不敢。師云。到諸方分明舉。僧侍立次。師問。今日是幾。僧云。不知。師云。我卻記得。僧云。今日是幾。師云。今日昏晦。

忻州打地和尚。自江西領旨。自晦其名。凡學者致問。惟以棒打地而示之。時謂之打地和尚。一日被僧藏卻棒然後問。師但張其口。僧問門人曰。只如和尚每有人問。便打地。意旨如何。門人即于灶底取柴一片

【現代漢語翻譯】 現代漢語譯本：

他戴著斗笠離開了。居士說：『好好走路。』禪師一去，再也沒有回頭。

鎮州金牛和尚，親自做飯供養眾僧。每次到齋飯時，就扛著飯桶到堂前跳舞，說：『菩薩們，吃飯啦！』然後拍手大笑，每天都這樣。（有僧人問長慶禪師：『古人拍手叫僧人吃飯，意旨是什麼？』長慶禪師說：『很像因齋慶贊。』僧人問大光禪師：『不知慶贊些什麼？』大光禪師就跳起舞來。僧人於是禮拜。大光禪師說：『這野狐精！』東禪齊禪師說：『古人親自做飯，跳舞后叫人來吃，用意是什麼？』你們會嗎？就像長慶禪師和大光禪師，是明白古人的意思，還是為他分析？現在問問各位，每天拿著缽盂，迎來送去的時候，是和古人一樣，還是另有道理？如果說另有道理，那要怎麼個不同法？如果說一樣，又恰恰像他跳舞，又會被叫做野狐精。有領會的地方嗎？如果還沒領會，行腳的眼睛在哪裡？』有僧人問曹山禪師：『古人這樣做是奴才婢女嗎？』曹山禪師說是。僧人說：『向上之事請禪師開示。』曹山禪師呵斥道：『這奴才婢女！』）

洞安和尚，有僧人向他辭別。禪師問：『去哪裡？』僧人說：『本來就無處可去。』禪師說：『好好做你的阇梨（Acharya，軌範師）。』僧人說：『不敢當，不敢當。』禪師說：『到各處去，要分明地說出來。』有僧人侍立在旁，禪師問：『今天幾號？』僧人說：『不知道。』禪師說：『我卻記得。』僧人問：『今天幾號？』禪師說：『今天昏昏沉沉的。』

忻州打地和尚，從江西領悟旨意后，就隱姓埋名。凡是學人來請教，他只是用棒子打地來開示。當時人們稱他為打地和尚。有一天，有個僧人把他的棒子藏起來，然後問他。禪師只是張開嘴。僧人問他的門人說：『和尚每次有人問，就打地，意旨是什麼？』門人就從灶底下拿出一塊柴。

【English Translation】 English version:

He left wearing a bamboo hat. The layman said, 'Walk well.' The master left and never looked back.

The Jinniu (Golden Ox) monk of Zhenzhou (a place name): The master personally cooked and offered food to the monks. Every time it was time for the meal, he would carry the rice bucket to the hall and dance, saying, 'Bodhisattvas, come and eat!' Then he would clap his hands and laugh loudly, doing this every day. (A monk asked Changqing (a monk's name), 'What is the meaning of the ancients clapping their hands and calling the monks to eat?' Changqing said, 'It's very much like celebrating and praising the meal.' The monk asked Daguang (a monk's name), 'I don't know what is being celebrated and praised?' Daguang then danced. The monk then bowed. Daguang said, 'This wild fox spirit!' Dongchan Qi (a monk's name) said, 'The ancients personally cooked the rice, danced, and then called people to eat. What is the intention? Do you understand? Just like Changqing and Daguang, do they understand the meaning of the ancients, or are they analyzing it for him? Now I ask you, when you hold your bowl and alms bowl every day, when you welcome and send off, is it the same as the ancients, or is there another reason? If you say there is another reason, then how is it different? If it is the same, it is just like him dancing, and you will be called a wild fox spirit. Is there a place to understand? If you haven't understood, where are the eyes of the traveling monk?' A monk asked Caoshan (a monk's name), 'Were the ancients like this, slaves and servants?' Caoshan said yes. The monk said, 'Please tell me about the matter of upward progress.' Caoshan scolded, 'These slaves and servants!')

The Dong'an (a monk's name) monk: A monk resigned from the master. The master asked, 'Where are you going?' The monk said, 'Originally, there is nowhere to go.' The master said, 'Take good care of yourself, Acharya (Acharya, a teacher of conduct).' The monk said, 'I dare not, I dare not.' The master said, 'Go to various places and explain it clearly.' A monk was standing by, and the master asked, 'What is the date today?' The monk said, 'I don't know.' The master said, 'I remember.' The monk asked, 'What is the date today?' The master said, 'Today is dim and obscure.'

The Dadi (hitting the ground) monk of Xinzhou (a place name): After receiving the decree from Jiangxi (a place name), he concealed his name. Whenever scholars came to ask questions, he would only strike the ground with a stick to show them. At that time, he was called the Dadi monk. One day, a monk hid his stick and then asked him. The master only opened his mouth. The monk asked his disciples, 'Whenever someone asks the master, he hits the ground. What is the meaning?' The disciple then took a piece of firewood from under the stove.

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擲在釜中。

潭州秀溪和尚。一日谷山問。聲色純真如何是道。師云。亂道作么。谷山卻從東邊過西邊立。師云。若不恁么即禍事也。谷山卻過東邊。師乃下禪床方行兩步。被谷山捉住云。聲色純真事作么。生師便掌谷山谷山云。十年後要個人下茶也無在。師云要谷山老漢作么。谷山呵呵大笑三聲。

磁州馬頭峰神藏禪師上堂謂眾云。知而無知不是無知而說無知(南泉云。恁么依師道。始道得一半。黃檗云。不是南泉駿。他要圓前話)。

潭州華林善覺禪師。常持錫夜出林麓間。七步一振錫一稱觀音名號。夾山善會造庵問曰。遠聞和尚念觀音是否。師曰然。夾山曰。騎卻頭如何。師曰。出頭從汝騎。不出頭騎什麼。僧參方展坐具。師曰緩緩。僧曰。和尚見什麼。師曰。可惜許磕破鐘樓。其僧從此悟入。一日觀察使裴休訪之問曰。師還有侍者否。師曰。有一兩個。裴曰。在什麼處。師乃喚大空小空。時二虎自庵后而出。裴睹之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業感得如斯。師乃良久曰。會么。曰不會。師曰。山僧常念觀音。

汀州水塘和尚。師勘歸宗。甚麼處人。歸宗云。陳州人。師云。多少年紀歸宗云。二十二。師云。阇梨未生時老僧去來。歸宗云。和尚幾時

【現代漢語翻譯】 現代漢語譯本：

擲在釜中。

潭州秀溪和尚。一日，谷山問：『聲色純真如何是道？』（聲色：指音聲和美色，佛教中常用來比喻外在的誘惑；道：佛教真理或修行之路）師說：『亂道作么？』（亂道：胡說八道；作么：做什麼）谷山卻從東邊過西邊立。師說：『若不恁么即禍事也。』（恁么：這樣；禍事：災禍）谷山卻過東邊。師乃下禪床，方行兩步，被谷山捉住云：『聲色純真事作么生？』（作么生：怎麼樣）師便掌谷山，谷山云：『十年後要個人下茶也無在。』（下茶：指供茶，也指侍奉；無在：沒有）師云：『要谷山老漢作么？』谷山呵呵大笑三聲。

磁州馬頭峰神藏禪師上堂謂眾云：『知而無知不是無知而說無知。』（知而無知：知道卻好像不知道；無知而說無知：不知道卻說自己不知道）(南泉云：『恁么依師道，始道得一半。』（恁么：這樣；依師道：按照老師說的；始道得一半：才說對了一半）黃檗云：『不是南泉駿，他要圓前話。』（圓前話：把之前的話說圓滿）)

潭州華林善覺禪師。常持錫夜出林麓間，七步一振錫，一稱觀音名號。（錫：錫杖，僧人所持；林麓：樹林山腳）夾山善會造庵問曰：『遠聞和尚念觀音是否？』（和尚：對僧人的尊稱；觀音：觀世音菩薩）師曰：『然。』夾山曰：『騎卻頭如何？』（騎卻頭：比喻超越或否定；如何：怎麼樣）師曰：『出頭從汝騎，不出頭騎什麼？』（出頭：冒出頭；汝：你）僧參方展坐具。師曰：『緩緩。』（緩緩：慢慢地）僧曰：『和尚見什麼？』師曰：『可惜許磕破鐘樓。』（磕破鐘樓：比喻頓悟）其僧從此悟入。一日，觀察使裴休訪之問曰：『師還有侍者否？』（侍者：服侍的人）師曰：『有一兩個。』裴曰：『在什麼處？』師乃喚大空小空。時二虎自庵后而出。裴睹之驚悸。師語二虎曰：『有客且去。』二虎哮吼而去。裴問曰：『師作何行業感得如斯？』（行業：修行；如斯：這樣）師乃良久曰：『會么？』曰：『不會。』師曰：『山僧常念觀音。』（山僧：僧人的自稱）

汀州水塘和尚。師勘歸宗：『甚麼處人？』（甚麼處：哪裡）歸宗云：『陳州人。』師云：『多少年紀？』（年紀：年齡）歸宗云：『二十二。』師云：『阇梨未生時老僧去來。』（阇梨：梵語，意為親教師，這裡指僧人；老僧：僧人的自稱；去來：來去）歸宗云：『和尚幾時？』

【English Translation】 English version:

Thrown into the cauldron.

Zen Master Xiuxi of Tanzhou. One day, Gushan asked: 'How is the Way in pure sound and form?' (Sound and form: referring to sounds and beautiful sights, often used in Buddhism to symbolize external temptations; Way: Buddhist truth or the path of practice) The Master said: 'What are you doing, messing with the Way?' (Messing with the Way: talking nonsense; doing what: what are you doing) Gushan then walked from the east side to stand on the west side. The Master said: 'If it weren't like this, it would be a disaster.' (Like this: this way; disaster: calamity) Gushan then went to the east side. The Master then descended from the Zen platform and took two steps when Gushan grabbed him and said: 'What about the matter of pure sound and form?' (What about: how about) The Master then slapped Gushan, and Gushan said: 'In ten years, there won't even be someone to serve tea.' (Serve tea: referring to offering tea, also referring to serving; not even: not even) The Master said: 'What do I need an old man like Gushan for?' Gushan laughed heartily three times.

Zen Master Shenzang of Matou Peak in Cizhou addressed the assembly, saying: 'Knowing and not knowing is not not knowing and saying you don't know.' (Knowing and not knowing: knowing but acting as if you don't know; not knowing and saying you don't know: not knowing but saying you don't know) (Nanquan said: 'If you rely on the teacher's words like that, you've only said half of it correctly.' (Like that: this way; rely on the teacher's words: according to what the teacher said; only said half of it correctly: only said half of it correctly) Huangbo said: 'It's not Nanquan being clever; he wants to complete the previous statement.' (Complete the previous statement: to make the previous statement complete)

Zen Master Shanjue of Hualin Temple in Tanzhou. He often carried a staff and went out into the forests and foothills at night, shaking the staff every seven steps and chanting the name of Guanyin. (Staff: a staff made of tin, carried by monks; forests and foothills: forests and the foot of the mountain) Shanhui of Jiashan built a hermitage and asked: 'I have heard from afar that the Master recites Guanyin, is that so?' (Master: a respectful term for monks; Guanyin: Avalokiteśvara Bodhisattva) The Master said: 'Yes.' Jiashan said: 'What about riding on the head?' (Riding on the head: a metaphor for transcending or negating; what about: how about) The Master said: 'If it sticks its head out, you can ride it; if it doesn't stick its head out, what will you ride?' (Sticks its head out: sticks its head out; you: you) The monk came to pay respects and spread out his sitting cloth. The Master said: 'Slowly, slowly.' (Slowly, slowly: slowly) The monk said: 'What does the Master see?' The Master said: 'It's a pity to have broken the bell tower.' (Broken the bell tower: a metaphor for sudden enlightenment) The monk attained enlightenment from this. One day, the investigating commissioner Pei Xiu visited and asked: 'Does the Master have any attendants?' (Attendants: people who serve) The Master said: 'I have one or two.' Pei said: 'Where are they?' The Master then called out 'Big Empty, Little Empty.' At that time, two tigers came out from behind the hermitage. Pei was frightened upon seeing them. The Master said to the two tigers: 'We have a guest, you may leave.' The two tigers roared and left. Pei asked: 'What kind of practice does the Master do to evoke such a response?' (Practice: cultivation; such a response: like this) The Master then paused for a long time and said: 'Do you understand?' Pei said: 'I don't understand.' The Master said: 'This mountain monk often recites Guanyin.' (Mountain monk: a monk's self-reference)

Zen Master Shuitang of Tingzhou. The Master examined Guizong: 'Where are you from?' (Where are you from: where are you from) Guizong said: 'From Chenzhou.' The Master said: 'How old are you?' (How old are you: how old are you) Guizong said: 'Twenty-two.' The Master said: 'When you, Venerable, were not yet born, this old monk was coming and going.' (Venerable: a term of respect for monks; old monk: a monk's self-reference; coming and going: coming and going) Guizong said: 'When was the Master?'

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生。師豎起拂子。歸宗云。遮個豈有生邪。師云。會得即無生。歸宗云。未會在師無語。

古寺和尚。丹霞參師經宿至明。旦煮粥熟。行者只盛一缽與師。又盛一碗自吃。殊不顧丹霞。丹霞即自盛粥吃行者云。五更侵早起。更有夜行人。丹霞問師。何不教訓行者。得恁么無禮。師云。凈地上不要點污人家男女。丹霞雲。幾不問過遮老漢。

江西椑樹和尚因臥次。道吾近前牽被覆之。師云。作么。道吾云。蓋覆。師云。臥底是坐底是。道吾云。不在遮兩處。師云。爭奈蓋覆何。道吾云。莫亂道。師向火次。道吾問。作什麼。師云。和合。道吾云。恁么即當頭脫去也。師云。隔闊來多少時耶。道吾便拂袖而去。道吾一日從外歸。師問。什麼處去來。道吾云。親近來。師云。用簸遮兩片皮作什麼。道吾云借。師云。他有從汝借無作么生。道吾云。只為有所以借。

京兆草堂和尚。自罷參大寂。游至海昌。海昌和尚問。什麼處來。師云。道場來。昌云遮里什麼處。師云。賊不打貧人家。問未有一法時。此身在什麼處。師乃作一圓相於中書身字。

袁州陽岐山甄叔禪師。上堂示眾曰。群靈一源假名為佛。體竭形消而不滅。金流樸散而常存。性海無風金波自涌。心靈絕兆萬象齊昭。體斯理者。不言而遍歷

【現代漢語翻譯】 現代漢語譯本： 生（shēng）：僧人問。師（shī）：禪師豎起拂子。歸宗（Guīzōng）：歸宗禪師說：『這個難道有生嗎？』師（shī）：禪師說：『領會了就沒有生。』歸宗（Guīzōng）：歸宗禪師說：『還沒有領會。』師（shī）：禪師無語。 古寺和尚（Gǔ sì héshàng）：古寺的和尚。丹霞（Dānxiá）：丹霞禪師參訪他，住了一夜直到天亮。早上煮好粥，行者只盛了一缽給丹霞（Dānxiá）禪師，又盛了一碗自己吃，完全不顧丹霞（Dānxiá）禪師。丹霞（Dānxiá）禪師就自己盛粥吃。行者說：『五更天侵早起來，更有夜行人。』丹霞（Dānxiá）禪師問和尚：『為什麼不教訓行者，讓他這麼無禮？』和尚說：『乾淨的地上不要玷污人家的男女。』丹霞（Dānxiá）禪師說：『差點沒問過這個老漢。』 江西椑樹和尚（Jiāngxī bēi shù héshàng）：江西椑樹的和尚。因為躺臥的時候，道吾（Dào Wú）走上前去拉被子蓋在他身上。師（shī）：和尚說：『做什麼？』道吾（Dào Wú）：道吾（Dào Wú）說：『蓋被子。』師（shī）：和尚說：『躺著的是，坐著的是？』道吾（Dào Wú）：道吾（Dào Wú）說：『不在這兩處。』師（shī）：和尚說：『奈何蓋被子呢？』道吾（Dào Wú）：道吾（Dào Wú）說：『不要亂說。』師（shī）：和尚向著火。道吾（Dào Wú）問：『做什麼？』師（shī）：和尚說：『和合。』道吾（Dào Wú）：道吾（Dào Wú）說：『這麼說就當頭脫去了。』師（shī）：和尚說：『隔開多久了？』道吾（Dào Wú）便拂袖而去。道吾（Dào Wú）一天從外面回來，師（shī）：和尚問：『什麼地方去來？』道吾（Dào Wú）：道吾（Dào Wú）說：『親近來。』師（shī）：和尚說：『用簸這兩片皮做什麼？』道吾（Dào Wú）：道吾（Dào Wú）說：『借。』師（shī）：和尚說：『他有從你借的嗎？沒有的話怎麼辦？』道吾（Dào Wú）：道吾（Dào Wú）說：『只因爲有所以才借。』 京兆草堂和尚（Jīngzhào cǎotáng héshàng）：京兆草堂的和尚。自大寂（Dàjì）：自從大寂（Dàjì）禪師之後。遊歷到海昌（Hǎichāng）。海昌和尚（Hǎichāng héshàng）問：『什麼地方來？』師（shī）：和尚說：『道場來。』昌（Chāng）：海昌和尚（Hǎichāng héshàng）說：『這裡是什麼地方？』師（shī）：和尚說：『賊不打貧人家。』問：『還沒有一法的時候，此身在什麼地方？』師（shī）：和尚就畫了一個圓相，在中間寫了一個身字。 袁州陽岐山甄叔禪師（Yuánzhōu yáng qí shān zhēn shū chánshī）：袁州陽岐山甄叔禪師。上堂向大眾開示說：『群靈同出一源，假名為佛（Fó）（Buddha）。體竭形消而不滅，金流樸散而常存。性海無風，金波自涌。心靈絕兆，萬象齊昭。體會這個道理的人，不言而遍歷。』

【English Translation】 English version: Sheng (生): A monk asked. Shi (師): The Zen master raised his whisk. Guizong (歸宗): Guizong Zen master said, 'Does this have birth?' Shi (師): The Zen master said, 'If you understand, there is no birth.' Guizong (歸宗): Guizong Zen master said, 'I have not yet understood.' Shi (師): The Zen master was silent. Ancient Temple Monk (古寺和尚): The monk of the ancient temple. Danxia (丹霞): Zen master Danxia visited him, staying overnight until dawn. In the morning, after cooking porridge, the attendant only served Danxia (丹霞) Zen master one bowl, and then served himself a bowl, completely ignoring Danxia (丹霞) Zen master. Danxia (丹霞) Zen master then served himself porridge to eat. The attendant said, 'Rising early before dawn, there are even night travelers.' Danxia (丹霞) Zen master asked the monk, 'Why don't you teach the attendant, allowing him to be so rude?' The monk said, 'Don't defile the pure ground with other people's men and women.' Danxia (丹霞) Zen master said, 'I almost didn't question this old man.' Jiangxi Beishu Monk (江西椑樹和尚): The monk of Jiangxi Beishu. Because he was lying down, Daowu (道吾) stepped forward and pulled the blanket over him. Shi (師): The monk said, 'What are you doing?' Daowu (道吾): Daowu (道吾) said, 'Covering you with the blanket.' Shi (師): The monk said, 'The one lying down, the one sitting?' Daowu (道吾): Daowu (道吾) said, 'Not in these two places.' Shi (師): The monk said, 'What about covering me with the blanket?' Daowu (道吾): Daowu (道吾) said, 'Don't speak carelessly.' Shi (師): The monk was facing the fire. Daowu (道吾) asked, 'What are you doing?' Shi (師): The monk said, 'Harmony.' Daowu (道吾): Daowu (道吾) said, 'In that case, it's gone right from the start.' Shi (師): The monk said, 'How long has it been separated?' Daowu (道吾) then flicked his sleeve and left. One day, Daowu (道吾) returned from outside, Shi (師): The monk asked, 'Where have you been?' Daowu (道吾): Daowu (道吾) said, 'Visiting.' Shi (師): The monk said, 'What are you doing with these two pieces of skin?' Daowu (道吾): Daowu (道吾) said, 'Borrowing.' Shi (師): The monk said, 'Does he have anything to borrow from you? What if he doesn't?' Daowu (道吾): Daowu (道吾) said, 'Only because there is something to borrow, do I borrow.' Jingzhao Caotang Monk (京兆草堂和尚): The monk of Jingzhao Caotang. Since Daji (大寂): Since Zen Master Daji (大寂). He traveled to Haichang (海昌). Haichang Monk (海昌和尚) asked, 'Where do you come from?' Shi (師): The monk said, 'From the Bodhimanda.' Chang (昌): Haichang Monk (海昌和尚) said, 'What place is this?' Shi (師): The monk said, 'Thieves don't rob poor families.' He asked, 'When there is not a single dharma, where is this body?' Shi (師): The monk then drew a circle and wrote the character 'body' inside it. Yuanzhou Yangqi Mountain Zhenshu Zen Master (袁州陽岐山甄叔禪師): Zen Master Zhenshu of Yangqi Mountain in Yuanzhou. He ascended the platform and instructed the assembly, saying, 'The myriad spirits share a single source, provisionally named Buddha (Fó). The body exhausts and the form disappears, yet it does not perish; the gold flows and the uncarved scatters, yet it always exists. In the sea of nature, without wind, golden waves surge forth on their own. The spiritual mind transcends all signs, and the myriad phenomena are all revealed. One who embodies this principle traverses all without speaking.'

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沙界。不用而功益玄化。如何背覺反合塵勞。于陰界中妄自囚執。師始登此山宴處。以至成院。聚徒演法四十餘年。唐元和十五年正月十三日歸寂。荼毗獲舍利七百粒。于東峰下建塔。

蒙溪和尚。僧問一念不生時如何。師良久。僧便禮拜。師云。汝且作么生會。僧云。某甲終不無慚愧。師云。汝卻信得及。問本分事如何體悉。師云。爾何不問。僧云。請師答話。師云。爾卻問得好。其僧大笑而出。師云。只有遮師僧靈利。有僧從外來。師便喝。僧云。好個來由。師云。猶要棒在。僧云。珍重。便出。師云。得能自在。

洛京黑澗和尚。僧問。如何是密室。師云。截耳臥街。僧云。如何是密室中人。師乃換手捶胸。

京兆興平和尚。洞山來禮拜。師云。莫禮老朽。洞山云。禮非老朽。師云。非老朽者不受禮。洞山云。他亦不止。洞山問。如何是古佛心。師云。即汝心是。洞山云。雖然如此。猶是某甲疑處。師云。若恁么即問取木人去。洞山云。某甲有一句子。不借諸聖口。師云。汝試道看。洞山云。不是某甲。洞山辭。師云。什麼處去。洞山云。沿流無定止。師云。法身沿流報身沿流。洞山云。總不作此解。師乃撫掌(保福云。洞山自是一家。乃別云。覓得幾人)。

逍遙和尚。一日師在禪

【現代漢語翻譯】 現代漢語譯本：沙界（充滿沙子的世界）。不用任何作為，其功用也自然玄妙。為何背離覺悟而與塵世煩惱相合，在五陰十八界中妄自囚禁自己？禪師最初登上這座山隱居，直到建成寺院，聚集僧眾講經說法四十餘年。唐元和十五年正月十三日圓寂。火化后得到舍利七百粒，在東峰下建造佛塔。 蒙溪和尚。有僧人問：『一念不生時如何？』禪師良久不語。僧人便禮拜。禪師說：『你且作何理解？』僧人說：『弟子終究不敢沒有慚愧之心。』禪師說：『你卻信得及。』問：『如何體悟本分事？』禪師說：『你為何不問？』僧人說：『請禪師開示。』禪師說：『你卻問得好。』那僧人大笑而出。禪師說：『只有這位師僧靈利。』有僧人從外面來，禪師便喝斥。僧人說：『好一個來由。』禪師說：『仍然要挨棒。』僧人說：『珍重。』便離開。禪師說：『得能自在。』 洛京黑澗和尚。有僧人問：『如何是密室？』禪師說：『截耳臥街。』僧人問：『如何是密室中人？』禪師於是換手捶胸。 京兆興平和尚。洞山（人名，禪宗祖師）前來禮拜。禪師說：『不要禮拜老朽。』洞山說：『禮拜的不是老朽。』禪師說：『不是老朽的，不受禮拜。』洞山說：『他亦不止。』洞山問：『如何是古佛心？』禪師說：『即汝心是。』洞山說：『雖然如此，猶是弟子疑慮之處。』禪師說：『若這樣，就去問木頭人吧。』洞山說：『弟子有一句話，不借用諸聖的口。』禪師說：『你試說來聽聽。』洞山說：『不是弟子。』洞山告辭。禪師問：『什麼地方去？』洞山說：『沿流無定止。』禪師說：『法身沿流，報身沿流。』洞山說：『總不作此解。』禪師於是撫掌（保福說：『洞山自成一家，』又說：『能找到幾人？』）。 逍遙和尚。一日，禪師在禪

【English Translation】 English version: The realm of sand (the world full of sand). Without any effort, its function is naturally profound. Why turn away from enlightenment and unite with the defilements of the world, imprisoning oneself in the five skandhas and eighteen realms? The Chan master initially ascended this mountain to live in seclusion, until he built a monastery, gathered monks, and lectured on the Dharma for more than forty years. On the thirteenth day of the first month of the fifteenth year of the Yuanhe era of the Tang Dynasty, he passed away. After cremation, he obtained seven hundred relics, and a pagoda was built at the foot of the East Peak. Monxi (name of a monk) Monk asked: 'What is it like when a single thought does not arise?' The master remained silent for a long time. The monk then prostrated. The master said: 'How do you understand it?' The monk said: 'This disciple ultimately dares not be without a sense of shame.' The master said: 'You truly believe it.' Asked: 'How does one realize one's inherent nature?' The master said: 'Why don't you ask?' The monk said: 'Please enlighten me, Master.' The master said: 'You ask well.' That monk laughed loudly and left. The master said: 'Only this monk is clever.' A monk came from outside, and the master immediately shouted. The monk said: 'What a good reason.' The master said: 'Still deserves a beating.' The monk said: 'Take care.' and left. The master said: 'Gained freedom.' Heijian (name of a monk) of Luojing. A monk asked: 'What is the secret chamber?' The master said: 'Cut off your ears and lie in the street.' The monk asked: 'What is the person in the secret chamber?' The master then switched hands and beat his chest. Xingping (name of a monk) of Jingzhao. Dongshan (name of a monk, a Chan patriarch) came to pay respects. The master said: 'Do not bow to this old man.' Dongshan said: 'What is being bowed to is not the old man.' The master said: 'What is not the old man does not receive bows.' Dongshan said: 'It also does not stop.' Dongshan asked: 'What is the mind of the ancient Buddha?' The master said: 'It is your mind.' Dongshan said: 'Although it is so, it is still where this disciple doubts.' The master said: 'If that's the case, then go ask the wooden man.' Dongshan said: 'This disciple has a saying that does not borrow the mouths of the sages.' The master said: 'Try saying it.' Dongshan said: 'It is not this disciple.' Dongshan took his leave. The master asked: 'Where are you going?' Dongshan said: 'Following the stream without a fixed destination.' The master said: 'The Dharmakaya follows the stream, the Sambhogakaya follows the stream.' Dongshan said: 'I do not interpret it that way at all.' The master then clapped his hands (Baofu said: 'Dongshan is a school of his own,' and also said: 'How many people can be found?'). Xiaoyao (name of a monk). One day, the master was in Chan

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床上坐。有僧鹿西問云。唸唸攀緣心心永寂。師云。昨日晚間也有人恁么道。西云。道個什麼。師云。不知。西云。請師說。師以拂子驀口打。西便出。師告大眾云。頂門上著一隻眼。

福溪和尚。僧問。古鏡無瑕時如何。師良久。僧云。師意如何。師云。山僧耳背僧又舉前問。師云。猶較些子。僧問。如何是自己。師云。爾問什麼。僧云。豈無方便去也。師云。爾適來問什麼。僧云。得恁么顛倒。師云。今日合吃山僧手裡棒。僧問。緣散歸空空歸何所。師云。某甲。僧云喏。師云。空在何處。僧云。卻請師道。師云。波斯吃胡椒。

洪州水老和尚。初問馬祖。如何是西來的的意。祖乃當胸蹋倒。師大悟。起來撫掌呵呵大笑云。大奇百千三昧無量妙義。只向一毛頭上便識得根原去。便禮拜而退。師住后告眾云。自從一吃馬師蹋。直至如今笑不休。有僧作一圓相。以手撮向師身上師乃三撥。亦作一圓相卻指其僧。僧便禮拜師打云。遮虛頭漢。問如何是沙門行師云。動則影現覺則冰生。問如何是佛法大意。師乃拊掌呵呵大笑。凡接機大約如此。

浮杯和尚。有凌行婆來禮拜師師與坐喫茶。行婆乃問云。盡力道不得底句。還分付阿誰。師雲浮杯無剩語。婆云。某甲不恁么道。師遂舉前語問婆。婆斂手哭云

【現代漢語翻譯】 現代漢語譯本 床上坐。有僧人鹿西問道：『唸唸攀緣，心心永寂』（每一念都在追逐外物，每一個心念都歸於永恒的寂靜）。師父說：『昨天晚上也有人這麼說。』鹿西問：『說了個什麼？』師父說：『不知道。』鹿西說：『請師父說。』師父用拂塵朝他嘴上打去。鹿西便出去了。師父告訴大眾說：『頂門上長了一隻眼。』

福溪和尚。有僧人問道：『古鏡無瑕時如何？』（古鏡沒有瑕疵的時候是怎樣的？）師父沉默良久。僧人問：『師父您怎麼看？』師父說：『山僧我耳朵不好使。』僧人又重複之前的提問。師父說：『稍微好一點了。』僧人問：『如何是自己？』（什麼是真正的自己？）師父說：『你問什麼？』僧人說：『難道沒有方便之門嗎？』師父說：『你剛才問什麼？』僧人說：『竟然如此顛倒！』師父說：『今天該吃我手裡的棒子了。』僧人問：『緣散歸空，空歸何所？』（因緣消散歸於空性，空性又歸於何處？）師父說：『某甲（我）。』僧人應道：『喏。』師父說：『空在何處？』僧人說：『請師父說。』師父說：『波斯人吃胡椒。』

洪州水老和尚。當初問馬祖：『如何是西來的的意？』（什麼是達摩祖師西來的真意？）馬祖便當胸一腳踢倒。水老和尚因此大悟。起來拍手呵呵大笑說：『太奇妙了！百千三昧（各種禪定），無量妙義，只在一毛頭上便識得根源去。』便禮拜而退。水老和尚住持一方后告訴眾人說：『自從捱了馬祖一腳，直到如今笑個不停。』有僧人畫了一個圓相，用手撮向師父身上，師父便三撥開。也畫了一個圓相卻指著那個僧人。僧人便禮拜，師父打他說：『這虛頭漢！』問：『如何是沙門行？』（什麼是沙門的修行？）師父說：『動則影現，覺則冰生。』（一動念頭就顯現影子，一覺悟就如冰雪消融。）問：『如何是佛法大意？』師父便拍手呵呵大笑。他接引學人的方式大概都是這樣。

浮杯和尚。有凌行婆來禮拜師父，師父讓她坐下喝茶。凌行婆便問道：『盡力也說不出的那句話，還交付給誰了？』師父說：『浮杯沒有多餘的話。』凌行婆說：『我不這麼認為。』師父於是舉起之前的話問凌行婆。凌行婆斂手哭泣說。

【English Translation】 English version Sitting on the bed. A monk named Lu Xi asked: 'Each thought clings to external objects, each mind returns to eternal stillness.' The master said: 'Someone else said that last night.' Lu Xi asked: 'Said what?' The master said: 'I don't know.' Lu Xi said: 'Please, master, tell me.' The master struck him in the mouth with a whisk. Lu Xi then left. The master told the assembly: 'An eye grows on the top of the head.'

Monk Fuxi. A monk asked: 'What is it like when an ancient mirror is without flaw?' The master remained silent for a long time. The monk asked: 'What is the master's intention?' The master said: 'This mountain monk is hard of hearing.' The monk repeated the previous question. The master said: 'A little better.' The monk asked: 'What is the self?' The master said: 'What are you asking?' The monk said: 'Is there no expedient means?' The master said: 'What did you ask just now?' The monk said: 'How can it be so upside down!' The master said: 'Today you deserve a beating from my hand.' The monk asked: 'When conditions scatter and return to emptiness, where does emptiness return?' The master said: 'Moujia (I).' The monk responded: 'Yes.' The master said: 'Where is emptiness?' The monk said: 'Please, master, tell me.' The master said: 'A Persian eats pepper.'

Monk Shui Lao of Hongzhou. Initially asked Mazu: 'What is the meaning of the Bodhidharma's coming from the West?' Mazu kicked him to the ground. The master had a great awakening. He got up, clapped his hands, and laughed loudly, saying: 'How wonderful! Hundreds of thousands of samadhis (various meditations), countless wonderful meanings, are recognized from the root on the tip of a single hair.' He then bowed and withdrew. After the master resided in a place, he told the assembly: 'Since receiving Mazu's kick, I haven't stopped laughing until now.' A monk drew a circle and threw it at the master, who brushed it away three times. He also drew a circle and pointed at the monk. The monk bowed, and the master hit him, saying: 'You empty-headed fellow!' Asked: 'What is the practice of a Shramana?' The master said: 'Movement reveals shadows, awakening brings forth ice.' Asked: 'What is the great meaning of the Buddha-dharma?' The master clapped his hands and laughed loudly. His way of guiding students was generally like this.

Monk Fubei. Old woman Ling Xing came to pay respects to the master, and the master invited her to sit down and drink tea. Old woman Ling Xing then asked: 'That sentence that cannot be spoken even with all one's effort, to whom is it entrusted?' The master said: 'Fubei has no superfluous words.' Old woman Ling Xing said: 'I don't think so.' The master then raised the previous words and asked Old woman Ling Xing. Old woman Ling Xing folded her hands and wept, saying.

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。蒼天中間更有冤苦。師無語。婆云。語不知偏正。理不識倒邪。為人即禍生也。後有僧舉似南泉。南泉云。苦哉浮杯。被老婆摧折。婆后聞南泉恁道。笑云王老師猶少機關在。有幽州澄一禪客。逢見行婆乃問云。怎生南泉恁道猶少機關在。婆乃哭云。可悲可痛。禪客罔措。婆乃問云會么禪客合掌而退。婆云。徛死禪和如麻似粟。后澄一禪客舉似趙州。趙州云。我若見遮臭老婆問教口啞卻。澄一問趙州云。未審和尚怎生問他。趙州以棒打云。似遮個徛死漢。不打待幾時。連打數棒。婆又聞趙州恁道云。趙州自合吃婆手裡棒。后僧舉似趙州。趙州哭云。可悲可痛。婆聞趙州此語。合掌嘆云。趙州眼放光明照破四天下也。後趙州教僧去問婆云。怎生是趙州眼。婆乃豎起拳頭。趙州聞乃作一頌。送凌行婆云。

當機直面提　　直面當機疾 　報爾凌行婆　　哭聲何得失

婆以頌答趙州云。

哭聲師已曉　　已曉復誰知 　當時摩竭國　　幾喪目前機

潭州龍山和尚(亦云隱山)問僧。什麼處來。僧云。老宿處來。師云。老宿有何言句。僧云。說即千句萬句。不說即一字也無。師云。恁么即蠅子放卵。其僧禮拜。師便打之。洞山價和尚行腳時。迷路到山因參禮次。師問。此山無路阇梨向什麼處來。洞山云

【現代漢語翻譯】 現代漢語譯本：蒼天之中更有冤屈和痛苦。禪師沒有說話。凌行婆說：『說話的人不懂得什麼是偏頗，什麼是正當，不認識什麼是顛倒，什麼是邪惡，為人處世就會招來禍患。』後來有僧人把這話告訴南泉普愿禪師（Nanquan Puyuan，唐代禪師）。南泉禪師說：『可悲啊，這隻浮在水上的杯子，竟然被老太婆摧毀了。』凌行婆後來聽說了南泉禪師這樣說，笑著說：『王老師（指南泉禪師）還是缺少一些機鋒啊。』有幽州的澄一禪客，遇到凌行婆便問道：『南泉禪師那樣說，為什麼還缺少一些機鋒呢？』凌行婆便哭了起來，說：『可悲啊，可痛啊！』澄一禪客不知所措。凌行婆便問道：『會了嗎？』澄一禪客合掌退下。凌行婆說：『站著死去的禪和子，多得像麻和粟一樣。』後來澄一禪客把這件事告訴趙州從諗禪師（Zhaozhou Congshen，唐代禪師）。趙州禪師說：『我如果見到這個臭老太婆，一定要問得她說不出話來。』澄一問趙州禪師：『不知道和尚您要怎麼問她？』趙州禪師用棒子打他，說：『像你這種站著等死的傢伙，不打還要等到什麼時候？』連打了好幾棒。凌行婆又聽說了趙州禪師這樣說，說：『趙州禪師應該吃我手裡的棒子。』後來有僧人把這話告訴趙州禪師。趙州禪師哭了起來，說：『可悲啊，可痛啊！』凌行婆聽了趙州禪師這話，合掌讚歎道：『趙州禪師的眼睛放出光明，照破了整個世界啊！』後來趙州禪師教僧人去問凌行婆：『什麼是趙州禪師的眼睛？』凌行婆便豎起拳頭。趙州禪師聽了，便作了一首偈頌，送給凌行婆： 『當機直面提，直面當機疾，報爾凌行婆，哭聲何得失。』 凌行婆用偈頌回答趙州禪師： 『哭聲師已曉，已曉復誰知，當時摩竭國（Magadha，古印度王國），幾喪目前機。』 潭州龍山和尚（Tanzhou Longshan，潭州龍山寺的住持，也叫隱山）問僧人：『從什麼地方來？』僧人說：『從老宿那裡來。』龍山和尚說：『老宿有什麼言語？』僧人說：『說起來千句萬句，不說起來一個字也沒有。』龍山和尚說：『這樣說來，就像蒼蠅放卵一樣。』那僧人禮拜，龍山和尚便打了他。洞山良價禪師（Dongshan Liangjie，曹洞宗創始人）行腳的時候，迷路到了龍山寺，因此參拜。龍山和尚問：『這座山沒有路，你從什麼地方來？』洞山禪師說：

【English Translation】 English version: In the midst of the heavens, there is even more injustice and suffering. The master was silent. Ling Xing Po (Ling Xing Po, a female Buddhist figure) said, 'Those who speak do not understand what is biased and what is correct, and do not recognize what is inverted and what is evil. To act for others is to invite disaster.' Later, a monk told this to Nanquan Puyuan (Nanquan Puyuan, a Chan master of the Tang Dynasty). Nanquan said, 'Alas, this floating cup is destroyed by the old woman.' Ling Xing Po later heard that Nanquan had said this and laughed, saying, 'Teacher Wang (referring to Nanquan) still lacks some sharpness.' A Chan traveler from Youzhou named Chengyi met Ling Xing Po and asked, 'Why does Nanquan's saying still lack some sharpness?' Ling Xing Po then cried and said, 'How sad, how painful!' The Chan traveler was at a loss. Ling Xing Po then asked, 'Do you understand?' The Chan traveler retreated with his palms together. Ling Xing Po said, 'Chan monks who die standing are as numerous as hemp and millet.' Later, the Chan traveler Chengyi told this to Zhaozhou Congshen (Zhaozhou Congshen, a Chan master of the Tang Dynasty). Zhaozhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi asked Zhaozhou, 'I don't know how the master will ask her?' Zhaozhou hit him with a stick, saying, 'A dead man standing like you, if I don't hit you, when will I hit you?' He hit him several times. Ling Xing Po also heard that Zhaozhou had said this and said, 'Zhaozhou should eat the stick in my hand.' Later, a monk told this to Zhaozhou. Zhaozhou cried and said, 'How sad, how painful!' Ling Xing Po heard Zhaozhou's words and praised with her palms together, 'Zhaozhou's eyes emit light, illuminating the entire world!' Later, Zhaozhou taught a monk to ask Ling Xing Po, 'What are Zhaozhou's eyes?' Ling Xing Po then raised her fist. Zhaozhou heard this and composed a verse to send to Ling Xing Po: 'When the opportunity arises, directly address it; directly address the opportunity swiftly. Tell Ling Xing Po, what is gained or lost in the sound of crying?' Ling Xing Po replied to Zhaozhou with a verse: 'The master already understands the sound of crying; having understood, who else knows? At that time, in Magadha (Magadha, an ancient Indian kingdom), the present opportunity was almost lost.' The monk Longshan (Longshan, abbot of Longshan Temple in Tanzhou, also called Yinshan) of Tanzhou asked a monk, 'Where do you come from?' The monk said, 'I come from the old master.' Longshan said, 'What words does the old master have?' The monk said, 'Speaking, there are thousands of sentences; not speaking, there is not a single word.' Longshan said, 'In that case, it is like flies laying eggs.' The monk bowed, and Longshan hit him. When Dongshan Liangjie (Dongshan Liangjie, founder of the Caodong school) was traveling, he got lost and arrived at Longshan Temple, so he paid his respects. Longshan asked, 'There is no road on this mountain, where did you come from?' Dongshan said:

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。無路且置。和尚從何而入。師云。我不曾雲水。洞山云。和尚住此山多少時邪師云。春秋不涉。洞山云。此山先住和尚先住。師云。不知。洞山云。為什麼不知。師云。我不為人天來。洞山卻問。如何是賓中主。師云。長年不出戶洞山云。如何是主中賓。師云。青天覆白雲。洞山云。賓主相去幾何。師云。長江水上波。洞山云。賓主相見有何言說。師云。清風拂白月。洞山又問。和尚見個什麼道理便住此山。師云。我見兩個泥牛斗入海直至如今無訊息。師因有頌云。

三間茅屋從來住　　一道神光萬境閑 　莫作是非來辨我　　浮生穿鑿不相關

襄州居士龐蘊者。沖州衡陽縣人也。字道玄。世以儒為業。而居士少悟塵勞志求真諦。唐貞元初謁石頭和尚忘言會旨。復與丹霞禪師為友。一日石頭問曰。子自見老僧已來日用事作么生。對曰。若問日用事即無開口處。覆呈一偈云。

日用事無別　　唯吾自偶諧 　頭頭非取捨　　處處勿張乖 　朱紫誰為號　　丘山絕點埃 　神通並妙用　　運水及般柴

石頭然之曰。子以緇耶素耶。居士曰。愿從所慕遂不剃染。后之江西參問馬祖云。不與萬法為侶者是什麼人。祖云。待汝一口吸盡西江水即向汝道。居士言下頓領玄要。乃留駐參承經涉二載。有偈曰。

【現代漢語翻譯】 現代漢語譯本： 『無路且置』（沒有路就先放在一邊）。洞山（Dongshan）問：『和尚從哪裡來的？』 師父說：『我不曾四處雲遊。』 洞山（Dongshan）問：『和尚在此山住了多久了？』 師父說：『不記歲月。』 洞山（Dongshan）問：『是此山先存在，還是和尚先住在這裡？』 師父說：『不知道。』 洞山（Dongshan）問：『為什麼不知道？』 師父說：『我不是爲了人天福報而來。』 洞山（Dongshan）接著問：『什麼是賓中主？』 師父說：『常年不出門。』 洞山（Dongshan）問：『什麼是主中賓？』 師父說：『青天覆蓋白雲。』 洞山（Dongshan）問：『賓和主相差多少？』 師父說：『長江水上的波浪。』 洞山（Dongshan）問：『賓和主相見時有什麼話說？』 師父說：『清風拂過皎潔的月亮。』 洞山（Dongshan）又問：『和尚見到什麼道理才住在此山？』 師父說：『我見到兩頭泥牛相鬥入海，直到如今都沒有訊息。』 師父因此作了一首偈： 『三間茅屋從來住，一道神光萬境閑。莫作是非來辨我，浮生穿鑿不相關。』 襄州（Xiangzhou）居士龐蘊（Pang Yun），是沖州（Chongzhou）衡陽縣（Hengyang）人，字道玄（Daoxuan），世代以儒學為業。而居士從小就領悟到世俗的勞苦，立志尋求真理。唐朝貞元初年，他拜謁石頭和尚（Shitou Heshang），領會了忘言的宗旨，又與丹霞禪師（Danxia Chanshi）結為朋友。一天，石頭（Shitou）問他說：『你自從見到老僧以來，每天的日常事務是怎樣做的？』 龐蘊（Pang Yun）回答說：『如果問我日常事務，那就無從開口。』 又呈上一首偈： 『日用事無別，唯吾自偶諧。頭頭非取捨，處處勿張乖。朱紫誰為號，丘山絕點埃。神通並妙用，運水及般柴。』 石頭（Shitou）贊同地說：『你是想出家還是在家？』 居士說：『願意遵從所仰慕的，所以不剃髮染衣。』 後來到江西（Jiangxi）參拜馬祖（Mazu），問道：『不與萬法為伴侶的是什麼人？』 馬祖（Mazu）說：『等你一口吸盡西江（Xijiang）水，我就告訴你。』 居士當即領悟了玄妙的要旨，於是留下參學，經歷了兩年。作偈說：

【English Translation】 English version: 『No road, then set it aside.』 Dongshan (Dongshan, a Zen master) asked: 『From where did the monk come?』 The master said: 『I have never traveled around.』 Dongshan (Dongshan) asked: 『How long has the monk lived on this mountain?』 The master said: 『I don't keep track of the years.』 Dongshan (Dongshan) asked: 『Did this mountain exist first, or did the monk live here first?』 The master said: 『I don't know.』 Dongshan (Dongshan) asked: 『Why don't you know?』 The master said: 『I did not come for the blessings of humans and gods.』 Dongshan (Dongshan) then asked: 『What is the host within the guest?』 The master said: 『Never leaving the house for many years.』 Dongshan (Dongshan) asked: 『What is the guest within the host?』 The master said: 『Blue sky covering white clouds.』 Dongshan (Dongshan) asked: 『How far apart are the guest and the host?』 The master said: 『Waves on the Yangtze River.』 Dongshan (Dongshan) asked: 『What is said when the guest and host meet?』 The master said: 『A gentle breeze brushes the bright moon.』 Dongshan (Dongshan) further asked: 『What principle did the monk see that made him live on this mountain?』 The master said: 『I saw two mud oxen fighting and entering the sea, and until now there is no news of them.』 Therefore, the master composed a verse: 『Three thatched huts have always been my home, a single divine light illuminates myriad realms in leisure. Do not use right and wrong to judge me, worldly pursuits are unrelated.』 Layman Pang Yun (Pang Yun, a lay Buddhist) of Xiangzhou (Xiangzhou), was a native of Hengyang County (Hengyang County) in Chongzhou (Chongzhou), with the courtesy name Daoxuan (Daoxuan). His family had been engaged in Confucianism for generations. However, from a young age, the layman realized the toil of the world and aspired to seek the truth. In the early years of the Zhenyuan era of the Tang Dynasty, he visited the monk Shitou (Shitou Heshang) and understood the essence of forgetting words. He also became friends with Zen Master Danxia (Danxia Chanshi). One day, Shitou (Shitou) asked him: 『Since you met this old monk, how have you been handling your daily affairs?』 Pang Yun (Pang Yun) replied: 『If you ask me about daily affairs, there is no way to open my mouth.』 He also presented a verse: 『Daily affairs are no different, only I myself occasionally harmonize. In everything, there is no taking or rejecting, everywhere, do not create discord. Who cares for titles and ranks? The hills and mountains are free from dust. Supernatural powers and wondrous functions, carrying water and chopping firewood.』 Shitou (Shitou) approved, saying: 『Do you want to be a monk or remain a layman?』 The layman said: 『I wish to follow what I admire, so I will not shave my head or dye my clothes.』 Later, he went to Jiangxi (Jiangxi) to visit Mazu (Mazu) and asked: 『What kind of person is it who does not associate with the myriad dharmas?』 Mazu (Mazu) said: 『When you have swallowed all the water of the West River (Xijiang) in one gulp, I will tell you.』 The layman immediately understood the profound essence and stayed to study, experiencing two years. He composed a verse:

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有男不婚　　有女不嫁　　大家團欒頭 　共說無生話

自爾機辯迅捷諸方向之。嘗游講肆隨喜金剛經。至無我無人處。致問曰。座主既無我無人。是誰講誰聽。座主無對。居士曰。某甲雖是俗人粗知信向。座主曰只如居士意作么生。居士乃示一偈云。

無我復無人　　作么有疏親 　勸君休歷坐　　不似直求真 　金剛般若性　　外絕一纖塵 　我聞並信受　　總是假名陳

座主聞偈欣然仰嘆。居士所至之處老宿多往。復問酬皆隨機應響。非格量軌轍之可拘也。元和中北遊襄漢隨處而居或鳳嶺鹿門。或𢌅肆閭巷。初住東巖后居郭西小舍。一女名靈照。常隨制竹漉籬令鬻之以供朝夕。有偈曰。

心如境亦如　　無實亦無虛 　有亦不管　　無亦不居　　不是賢聖 　了事凡夫　　易復易　　即此五蘊有真智 　十方世界一乘同　　無相法身豈有二 　若舍煩惱入菩提　　不知何方有佛地

居士將入滅。令女靈照出視日早晚及午以報。女遽報曰。日已中矣。而有蝕也。居士出戶觀次。靈照即登父座合掌坐亡居士笑曰。我女鋒捷矣。於是更延七日。州牧于公問疾次。居士謂曰。但願空諸所有。慎勿實諸所無。好住世間皆如影響。言訖枕公膝而化。遺命焚棄。江湖緇白傷悼。謂禪門龐居士

【現代漢語翻譯】 現代漢語譯本 有男子不結婚，有女子不嫁人，大家團聚在一起，共同談論無生之理。

龐蘊（Pang Yun）居士天資聰穎，辯才敏捷，四方人士都向他請教。他曾到各處講經場所，隨喜聽聞《金剛經》（Vajra Sutra）。當聽到『無我無人』之處，便提問說：『座主既然說無我無人，那麼是誰在講，又是誰在聽呢？』座主無言以對。居士說：『我雖然是個俗人，但也粗略懂得一些信奉的方向。』座主問：『那麼依居士之見，該如何理解呢？』居士於是作了一首偈頌：

『無我復無人，作么有疏親，勸君休歷坐，不似直求真，金剛般若性，外絕一纖塵，我聞並信受，總是假名陳。』

座主聽了偈頌，欣然讚歎。居士所到之處，許多老修行都前去拜訪，提出的問題和回答都隨機應變，不拘泥於固定的模式。元和年間，他北遊襄漢一帶，隨處居住，有時在鳳嶺鹿門，有時在街市巷陌。最初住在東巖，後來住在郭西的小屋。他有一個女兒名叫靈照（Ling Zhao），常常讓她製作竹製的漉籬（一種竹編的濾水器），然後賣掉以維持生計。他有一首偈頌說：

『心如境亦如，無實亦無虛，有亦不管，無亦不居，不是賢聖，了事凡夫，易復易，即此五蘊有真智，十方世界一乘同，無相法身豈有二，若舍煩惱入菩提，不知何方有佛地。』

龐蘊居士將要去世時，讓女兒靈照出去看看時間，到了中午就告訴他。靈照立刻回報說：『太陽已經到正中了，而且有日蝕。』居士走到門外觀看。靈照隨即登上父親的座位，合掌坐化。居士笑著說：『我的女兒真是鋒利快捷啊！』於是又過了七天才去世。州牧于公（Yu Gong）前來問候病情。居士對他說：『但願將所有的一切都看空，謹慎不要執著于虛無。好好地住在世間，一切都如幻影一般。』說完，枕著于公的膝蓋而去世。他遺囑火化遺體。江湖上的僧人和百姓都非常悲傷，稱他為禪門的龐居士。

【English Translation】 English version A man does not marry, a woman does not wed, everyone gathers together, and together they speak of the unproduced.

Layman Pang Yun (Pang Yun) was naturally intelligent and quick-witted, and people from all directions sought his advice. He often visited various lecture halls, joyfully listening to the Vajra Sutra (Diamond Sutra). When he heard the part about 'no self, no person,' he asked: 'If the speaker says there is no self and no person, then who is speaking and who is listening?' The speaker was speechless. The layman said: 'Although I am a layman, I roughly understand the direction of faith.' The speaker asked: 'Then, according to the layman's view, how should it be understood?' The layman then composed a verse:

'No self, and also no person, how can there be distant or close relations? I advise you to stop practicing sitting meditation, it is not like directly seeking the truth. The nature of Vajra Prajna (Diamond Wisdom), is completely free from even a speck of dust. What I hear and believe, are all merely provisional names.'

The speaker, upon hearing the verse, happily praised it. Wherever the layman went, many senior practitioners would visit him, and the questions and answers were all adapted to the circumstances, not bound by fixed patterns. During the Yuanhe era, he traveled north to the Xianghan area, living wherever he pleased, sometimes at Fengling Lumeng, sometimes in the streets and alleys. He first lived in Dongyan, and later in a small house west of the city. He had a daughter named Ling Zhao (Ling Zhao), whom he often had make bamboo filters (a type of bamboo-woven water filter), which she would sell to make a living. He had a verse that said:

'The mind is like the environment, both are alike, neither real nor empty. Having, I don't care, not having, I don't dwell. Not a sage, but an ordinary person who has finished his affairs. Easy, easy, in these five skandhas there is true wisdom. The ten directions of the world share the same one vehicle, how can the formless Dharmakaya (Dharma body) be two? If you abandon afflictions to enter Bodhi (enlightenment), I don't know where the Buddha land is.'

When Layman Pang Yun was about to pass away, he asked his daughter Ling Zhao to go out and check the time, and to tell him when it was noon. Ling Zhao immediately reported: 'The sun is already at its zenith, and there is an eclipse.' The layman went out to watch. Ling Zhao then ascended her father's seat, put her palms together, and passed away sitting. The layman laughed and said: 'My daughter is truly sharp and quick!' Then he passed away seven days later. The governor Yu Gong (Yu Gong) came to inquire about his illness. The layman said to him: 'I only wish to empty all that exists, and be careful not to cling to what does not exist. Live well in the world, everything is like an illusion.' After saying this, he rested his head on Yu Gong's lap and passed away. He left instructions to cremate his body. The monks and laypeople of the Jianghu area were very saddened, and called him Layman Pang of the Chan school.

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即毗耶凈名矣。有詩偈三百餘篇傳於世。

景德傳燈錄卷第八 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第九

懷讓禪師第三世上五十六人洪州百丈懷海禪師法嗣三十人潭州溈山靈祐禪師洪州黃檗山希運禪師(法要附卷末)杭州大慈寰中禪師天臺山普岸禪師筠州常觀禪師潭州石霜性空禪師福州大安禪師古靈神贊禪師廣州和安通禪師江州龍雲臺禪師洛京衛國道禪師鎮州萬歲和尚百丈山涅槃和尚洪州東山和尚(已上一十四人見錄)高安無畏禪師東巖道曠禪師邢州素禪師唐州大乘山吉本禪師小乘山慧深禪師楊州慧照寺昭一禪師禎州羅浮鑒深禪師洪州九仙山梵云禪師江州廬山操禪師越州禹跡寺契真禪師筠州包山天性禪師明州大梅山彼岸禪師洪州遼山藏術禪師升州祇阇山道方禪師清田和尚大於和尚(已上一十六人無機緣語句不錄)前虔州西堂藏禪師法嗣四人虔州處微禪師(一人見錄)雞林道義禪師新羅國慧禪師新羅國洪直禪師(已上三人無機緣語句不錄)前蒲州麻谷山寶徹禪師法嗣二人壽州良遂禪師(一人見錄)新羅國無染禪師(一人無機緣語句不錄)前湖南東寺如會禪師法嗣四人吉州薯山慧超禪師(一人見錄)舒州景諸禪師莊嚴寺光肇禪師潭州幕輔山昭禪師(已上三人無機緣語句

【現代漢語翻譯】 現代漢語譯本： 這就是毗耶凈名（Vimalakirti，維摩詰的另一種稱呼）。有詩偈三百多篇流傳於世。

《景德傳燈錄》卷第八 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第九

懷讓禪師（Huai-jang，禪宗六祖慧能的弟子）第三世門人五十六人，洪州百丈懷海禪師（Bai-zhang Huai-hai，懷讓禪師的弟子）法嗣三十人，潭州溈山靈祐禪師（Wei-shan Ling-you，百丈懷海的弟子），洪州黃檗山希運禪師（Huang-bo Xi-yun，百丈懷海的弟子）（法要附在卷末），杭州大慈寰中禪師（Da-ci Huan-zhong，百丈懷海的弟子），天臺山普岸禪師（Pu-an，百丈懷海的弟子），筠州常觀禪師（Chang-guan，百丈懷海的弟子），潭州石霜性空禪師（Shi-shuang Xing-kong，百丈懷海的弟子），福州大安禪師（Da-an，百丈懷海的弟子），古靈神贊禪師（Gu-ling Shen-zan，百丈懷海的弟子），廣州和安通禪師（He-an Tong，百丈懷海的弟子），江州龍雲臺禪師（Long-yun Tai，百丈懷海的弟子），洛京衛國道禪師（Wei-guo Dao，百丈懷海的弟子），鎮州萬歲和尚（Wan-sui，百丈懷海的弟子），百丈山涅槃和尚（Nie-pan，百丈懷海的弟子），洪州東山和尚（Dong-shan，百丈懷海的弟子）（以上一十四人有記載），高安無畏禪師（Wu-wei，百丈懷海的弟子），東巖道曠禪師（Dao-kuang，百丈懷海的弟子），邢州素禪師（Su，百丈懷海的弟子），唐州大乘山吉本禪師（Ji-ben，百丈懷海的弟子），小乘山慧深禪師（Hui-shen，百丈懷海的弟子），楊州慧照寺昭一禪師（Zhao-yi，百丈懷海的弟子），禎州羅浮鑒深禪師（Jian-shen，百丈懷海的弟子），洪州九仙山梵云禪師（Fan-yun，百丈懷海的弟子），江州廬山操禪師（Cao，百丈懷海的弟子），越州禹跡寺契真禪師（Qi-zhen，百丈懷海的弟子），筠州包山天性禪師（Tian-xing，百丈懷海的弟子），明州大梅山彼岸禪師（Bi-an，百丈懷海的弟子），洪州遼山藏術禪師（Cang-shu，百丈懷海的弟子），升州祇阇山道方禪師（Dao-fang，百丈懷海的弟子），清田和尚（Qing-tian，百丈懷海的弟子），大於和尚（Da-yu，百丈懷海的弟子）（以上一十六人沒有機緣語句，不予收錄），前虔州西堂藏禪師（Xi-tang Cang，未知師承）法嗣四人，虔州處微禪師（Chu-wei，西堂藏的弟子）（一人有記載），雞林道義禪師（Dao-yi，西堂藏的弟子），新羅國慧禪師（Hui，西堂藏的弟子），新羅國洪直禪師（Hong-zhi，西堂藏的弟子）（以上三人沒有機緣語句，不予收錄），前蒲州麻谷山寶徹禪師（Ma-gu Bao-che，未知師承）法嗣二人，壽州良遂禪師（Liang-sui，麻谷寶徹的弟子）（一人有記載），新羅國無染禪師（Wu-ran，麻谷寶徹的弟子）（一人沒有機緣語句，不予收錄），前湖南東寺如會禪師（Ru-hui，未知師承）法嗣四人，吉州薯山慧超禪師（Hui-chao，如會的弟子）（一人有記載），舒州景諸禪師（Jing-zhu，如會的弟子），莊嚴寺光肇禪師（Guang-zhao，如會的弟子），潭州幕輔山昭禪師（Zhao，如會的弟子）（以上三人沒有機緣語句）

【English Translation】 English version: This is Vimalakirti (also known as 'Viya Jingming'). There are more than three hundred poems and verses passed down in the world.

Jingde Records of the Transmission of the Lamp, Volume 8 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 9

The third-generation disciples of Zen Master Huai-rang (disciple of the Sixth Patriarch Hui-neng) were fifty-six people. The Dharma heirs of Zen Master Baizhang Huaihai (Bai-zhang Huai-hai, disciple of Huai-rang) of Hongzhou were thirty people: Zen Master Weishan Lingyou (Wei-shan Ling-you, disciple of Baizhang Huaihai) of Tanzhou, Zen Master Huangbo Xiyun (Huang-bo Xi-yun, disciple of Baizhang Huaihai) of Huangbo Mountain in Hongzhou (essential teachings attached at the end of the volume), Zen Master Daci Huanzhong (Da-ci Huan-zhong, disciple of Baizhang Huaihai) of Hangzhou, Zen Master Puan (Pu-an, disciple of Baizhang Huaihai) of Tiantai Mountain, Zen Master Changguan (Chang-guan, disciple of Baizhang Huaihai) of Junzhou, Zen Master Shishuang Xingkong (Shi-shuang Xing-kong, disciple of Baizhang Huaihai) of Tanzhou, Zen Master Daan (Da-an, disciple of Baizhang Huaihai) of Fuzhou, Zen Master Guling Shenzan (Gu-ling Shen-zan, disciple of Baizhang Huaihai), Zen Master Hean Tong (He-an Tong, disciple of Baizhang Huaihai) of Guangzhou, Zen Master Longyun Tai (Long-yun Tai, disciple of Baizhang Huaihai) of Jiangzhou, Zen Master Weiguo Dao (Wei-guo Dao, disciple of Baizhang Huaihai) of Luojing, Monk Wansui (Wan-sui, disciple of Baizhang Huaihai) of Zhenzhou, Monk Nirvana (Nie-pan, disciple of Baizhang Huaihai) of Baizhang Mountain, Monk Dongshan (Dong-shan, disciple of Baizhang Huaihai) of Hongzhou (the above fourteen people are recorded), Zen Master Wuwei (Wu-wei, disciple of Baizhang Huaihai) of Gaoan, Zen Master Daokuang (Dao-kuang, disciple of Baizhang Huaihai) of Dongyan, Zen Master Su (Su, disciple of Baizhang Huaihai) of Xingzhou, Zen Master Jiben (Ji-ben, disciple of Baizhang Huaihai) of Dacheng Mountain in Tangzhou, Zen Master Huishen (Hui-shen, disciple of Baizhang Huaihai) of Xiaocheng Mountain, Zen Master Zhaoyi (Zhao-yi, disciple of Baizhang Huaihai) of Huizhao Temple in Yangzhou, Zen Master Jianshen (Jian-shen, disciple of Baizhang Huaihai) of Luofu in Zhenzhou, Zen Master Fanyun (Fan-yun, disciple of Baizhang Huaihai) of Jiuxian Mountain in Hongzhou, Zen Master Cao (Cao, disciple of Baizhang Huaihai) of Lushan in Jiangzhou, Zen Master Qizhen (Qi-zhen, disciple of Baizhang Huaihai) of Yuji Temple in Yuezhou, Zen Master Tianxing (Tian-xing, disciple of Baizhang Huaihai) of Baoshan in Junzhou, Zen Master Bian (Bi-an, disciple of Baizhang Huaihai) of Damei Mountain in Mingzhou, Zen Master Cangshu (Cang-shu, disciple of Baizhang Huaihai) of Liaoshan in Hongzhou, Zen Master Daofang (Dao-fang, disciple of Baizhang Huaihai) of Qisha Mountain in Shengzhou, Monk Qingtian (Qing-tian, disciple of Baizhang Huaihai), Monk Dayu (Da-yu, disciple of Baizhang Huaihai) (the above sixteen people have no recorded enlightened sayings and are not included), Zen Master Xitang Cang (Xi-tang Cang, lineage unknown) of Qianzhou had four Dharma heirs: Zen Master Chuwei (Chu-wei, disciple of Xitang Cang) of Qianzhou (one person is recorded), Zen Master Daoyi (Dao-yi, disciple of Xitang Cang) of Gyerim, Zen Master Hui (Hui, disciple of Xitang Cang) of Silla, Zen Master Hongzhi (Hong-zhi, disciple of Xitang Cang) of Silla (the above three people have no recorded enlightened sayings and are not included), Zen Master Magu Bao Che (Ma-gu Bao-che, lineage unknown) of Puzhou had two Dharma heirs: Zen Master Liang Sui (Liang-sui, disciple of Magu Bao Che) of Shouzhou (one person is recorded), Zen Master Wuran (Wu-ran, disciple of Magu Bao Che) of Silla (one person has no recorded enlightened sayings and is not included), Zen Master Ruhui (Ru-hui, lineage unknown) of Dong Temple in Hunan had four Dharma heirs: Zen Master Huichao (Hui-chao, disciple of Ruhui) of Shushan in Jizhou (one person is recorded), Zen Master Jingzhu (Jing-zhu, disciple of Ruhui) of Shuzhou, Zen Master Guangzhao (Guang-zhao, disciple of Ruhui) of Zhuangyan Temple, Zen Master Zhao (Zhao, disciple of Ruhui) of Mufu Mountain in Tanzhou (the above three people have no recorded enlightened sayings)

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不錄)前京兆章敬寺懷惲禪師法嗣一十六人京兆薦福弘辯禪師福州龜山智真禪師朗州懷政禪師金州操禪師朗州古堤和尚河中公畿和尚(已上六人見錄)柏林閑云禪師宣州玄哲禪師河中寶堅禪師西京道志禪師絳州神祐禪師西京智藏禪師許州無跡禪師壽州惟肅禪師新羅國玄昱禪師新羅國覺體禪師(已上一十人無機緣語句不錄)

前百丈懷海禪師法嗣

潭州溈山靈祐禪師者福州長溪人也。姓趙氏。年十五辭親出家。依本郡建善寺法常律師剃髮。于杭州龍興寺受戒。究大小乘經律。二十三游江西參百丈大智禪師。百丈一見許之入室。遂居參學之首。一日侍立百丈問誰。師曰。靈祐。百丈云。汝撥爐中有火否。師撥云。無火。百丈躬起深撥得少火。舉以示之云。此不是火。師發悟禮謝陳其所解。百丈曰此乃暫時岐路耳。經云。欲見佛性當觀時節因緣。時節既至如迷忽悟。如忘勿憶。方省己物不從他得。故祖師云。悟了同未悟。無心得無法。只是無虛妄凡聖等心。本來心法元自備足。汝今既爾善自護持。時司馬頭陀自湖南來。百丈謂之曰。老僧欲往溈山可乎(司馬頭陀參禪外。蘊人倫之鑑。兼窮地理。諸方創院多取決焉)對云。溈山奇絕可聚千五百眾。然非和尚所住。百丈云。何也。對云。和尚是骨人。彼是肉山。設

【現代漢語翻譯】 現代漢語譯本：

（不錄）前京兆章敬寺懷惲禪師的法嗣一共有十六人：京兆薦福弘辯禪師、福州龜山智真禪師、朗州懷政禪師、金州操禪師、朗州古堤和尚、河中公畿和尚（以上六人已記錄）。柏林閑云禪師、宣州玄哲禪師、河中寶堅禪師、西京道志禪師、絳州神祐禪師、西京智藏禪師、許州無跡禪師、壽州惟肅禪師、新羅國玄昱禪師、新羅國覺體禪師（以上十人沒有機緣語句，不予記錄）。

前百丈懷海禪師的法嗣：

潭州溈山靈祐禪師（Weishan Lingyou，潭州溈山靈祐禪師）是福州長溪人，姓趙。十五歲辭別父母出家，依本郡建善寺法常律師剃度，在杭州龍興寺受戒，精通大小乘經律。二十三歲遊歷江西，參拜百丈大智禪師（Baizhang Dazhi，百丈大智禪師）。百丈禪師一見便認可他，允許他進入內室，於是靈祐禪師成為參學的首座。一天，靈祐禪師侍立在百丈禪師身旁，百丈禪師問：『是誰？』靈祐禪師回答：『靈祐。』百丈禪師說：『你撥弄爐子，裡面有火嗎？』靈祐禪師撥弄后說：『沒有火。』百丈禪師親自起身，深深地撥弄，得到少許火星，舉起來給他看，說：『這不是火嗎？』靈祐禪師因此開悟，禮拜感謝，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。《經》中說：『想要見到佛性，應當觀察時節因緣。』時節一到，就像迷惑突然醒悟，像遺忘突然憶起，才知道自己的東西不是從別人那裡得到的。所以祖師說：『悟了和未悟一樣，無心得也無法。』只是沒有虛妄、凡聖等心。本來心法原本就具備充足。你現在既然這樣，要好好守護保持。』當時司馬頭陀（Sima Toutuo，司馬頭陀）從湖南來，百丈禪師對他說：『老僧我想去溈山，可以嗎？』（司馬頭陀除了參禪之外，還蘊含識別人才的眼光，精通地理，各方建立寺院大多由他決斷。）司馬頭陀回答說：『溈山非常奇特，可以聚集一千五百人，然而不是和尚您所能居住的。』百丈禪師問：『為什麼？』司馬頭陀回答說：『和尚您是骨人，溈山是肉山，假設

【English Translation】 English version:

(Not recorded) The sixteen Dharma heirs of Zen Master Huaiyun of Zhangjing Temple in Jingzhao: Zen Master Hongbian of Jianfu Temple in Jingzhao, Zen Master Zhizhen of Guishan Temple in Fuzhou, Zen Master Huaizheng of Langzhou, Zen Master Cao of Jinzhou, Monk Guti of Langzhou, and Monk Gongji of Hezhong (the above six are recorded). Zen Master Xianyun of Berlin, Zen Master Xuanzhe of Xuanzhou, Zen Master Baojian of Hezhong, Zen Master Daozhi of Xijing, Zen Master Shenyou of Jiangzhou, Zen Master Zhizang of Xijing, Zen Master Wuji of Xuzhou, Zen Master Weisui of Shouzhou, Zen Master Xuanyu of Silla, and Zen Master Jueti of Silla (the above ten have no recorded words of wisdom).

The Dharma heirs of Zen Master Huaihai of Baizhang:

Zen Master Lingyou of Weishan Mountain in Tanzhou was a native of Changxi, Fuzhou, with the surname Zhao. At the age of fifteen, he bid farewell to his parents and left home to become a monk. He was tonsured by Vinaya Master Fachang of Jianshan Temple in his native prefecture and received the precepts at Longxing Temple in Hangzhou. He thoroughly studied the sutras and vinaya of both the Mahayana and Hinayana traditions. At the age of twenty-three, he traveled to Jiangxi to visit Zen Master Dazhi of Baizhang (Baizhang Dazhi). Baizhang immediately recognized him upon seeing him and allowed him to enter his room, making him the head of the students. One day, while Lingyou was standing beside Baizhang, Baizhang asked, 'Who is it?' Lingyou replied, 'Lingyou.' Baizhang said, 'When you poke the stove, is there fire?' Lingyou poked it and said, 'No fire.' Baizhang personally got up, poked deeply, and obtained a little fire. He held it up to show him and said, 'Isn't this fire?' Lingyou then attained enlightenment, bowed in gratitude, and explained his understanding. Baizhang said, 'This is only a temporary fork in the road. The Sutra says, 'If you want to see the Buddha-nature, you should observe the conditions of time and circumstance.' When the time comes, it is like suddenly awakening from confusion, like remembering what was forgotten. Then you realize that your own things are not obtained from others. Therefore, the Patriarch said, 'Enlightened and unenlightened are the same; there is no mind to be attained, and no Dharma to be grasped.' It is simply the absence of false, mundane, and saintly thoughts. The original mind and Dharma are inherently complete. Now that you are like this, take good care of it.' At that time, Sima Toutuo (Sima Toutuo) came from Hunan. Baizhang said to him, 'I, the old monk, want to go to Weishan Mountain, is it possible?' (Besides practicing Zen, Sima Toutuo possessed the ability to recognize talent and was well-versed in geography. The establishment of monasteries in various places was mostly decided by him.) Sima Toutuo replied, 'Weishan Mountain is extremely extraordinary and can gather fifteen hundred people, but it is not a place for you, the monk, to reside.' Baizhang asked, 'Why?' Sima Toutuo replied, 'You, the monk, are a bone person, and Weishan Mountain is a flesh mountain. Suppose'

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居之徒不盈千。百丈云。吾眾中莫有人住得否。對云。待歷觀之。百丈乃令侍者喚第一坐來(即華林和尚也)問云。此人如何。頭陀令謦欬一聲行數步。對云。此人不可。又令喚典坐來(即祐師也)頭陀云。此正是溈山主也。百丈是夜召師入室。囑云。吾化緣在此。溈山勝境汝當居之嗣續吾宗廣度後學。時華林聞之曰。某甲忝居上首。祐公何得住持。百丈云。若能對眾下得一語出格當與住持。即指凈瓶問云。不得喚作凈瓶。汝喚作什麼。華林雲。不可喚作木𣔻也。百丈不肯。乃問師。師蹋倒凈瓶。百丈笑云。第一坐輸卻山子也。遂遣師往溈山。是山峭絕夐無人煙。師猿猱為伍橡栗充食。山下居民稍稍知之。帥眾共營梵宇。連率李景讓奏號同慶寺。相國裴公休嘗咨玄奧。繇是天下禪學若輻湊焉。師上堂示眾云。夫道人之心質直無偽。無背無面無詐妄心行。一切時中視聽尋常更無委曲。亦不閉眼塞耳。但情不附物。即得從上諸聖只是說濁邊過患。若無如許多惡覺情是想習之事。譬如秋水澄渟。清凈無為澹濘無礙。喚他作道人。亦名無事之人。時有僧問。頓悟之人更有修否。師云。若真悟得本他自知時。修與不修。是兩頭語如今初心雖從緣得。一念頓悟自理。猶有無始曠劫習氣未能頓凈須教渠凈除現業流識。即是修也。不道

別有法教渠修行趣。向。從聞入理聞理深妙。心自圓明不居惑地。縱有百千妙義抑揚當時。此乃得坐披衣自解作活計。以要言之。則實際理地不受一塵。萬行門中不捨一法。若也單刀趣入。則凡聖情盡體露真常。理事不二即如如佛。仰山問。如何是西來意。師云。大好燈籠。仰山云。莫只遮個便是么。師云。遮個是什麼。仰山云。大好燈籠。師云。果然不識。一日師謂眾云。如許多人只得大機(舊本云大識。今改作大機。按廣燈並別錄。皆云只得大機。而第十六卷九峰慧禪師章中雲只得大體。未詳孰是)不得大用。仰山舉此語問山下庵主云。和尚恁么道意旨何如。庵主云。更舉看。仰山擬再舉。被庵主蹋倒。歸舉似師。師大笑。師在法堂坐。庫頭擊木魚。火頭擲卻火抄。拊掌大笑。師云。眾中也有恁么人。喚來問。作么生。火頭云。某甲不吃粥肚飢所以喜歡。師乃點頭(東使聞云。將知溈山眾里無人。臥龍云。將知溈山眾里有人)普請摘茶。師謂仰山曰。終日摘茶只聞子聲不見子形。請現本形相見。仰山撼茶樹。師云。子只得其用不得其體。仰山云。未審和尚如何。師良久。仰山云。和尚只得其體不得其用。師云。放子二十棒(玄覺云。且道過在什麼處)師上堂有僧出雲。請和尚為眾說法。師云。我為汝得徹困也。僧

【現代漢語翻譯】 現代漢語譯本：還有其他法門教導他們修行，趨向于從聽聞而入于真理，聽聞真理深奧微妙，心自然圓滿光明，不滯留在迷惑之地。縱然有百千種精妙的義理，在當時被讚揚或貶低，這都是能夠安坐、披上袈裟，自己理解並靈活運用的。總而言之，在實際的真理層面，不接受一絲塵埃；在萬行修持的門徑中，不捨棄任何一個法門。如果能夠以單刀直入的方式，那麼凡夫和聖人的情執都會消失，本體顯露出真常。事和理不二，就是如如佛（Tathagata Buddha）。 仰山（Yangshan，人名）問：『如何是西來意（patriarch Bodhidharma's intention in coming from the West）？』 溈山（Weishan，地名）說：『大好燈籠。』 仰山說：『莫非僅僅就是這個嗎？』 溈山說：『這個是什麼？』 仰山說：『大好燈籠。』 溈山說：『果然不認識。』 一天，溈山對大眾說：『這麼多人，只得到了大機（great potential），沒有得到大用（great application）。』 仰山舉著這句話問山下庵主（hermit at the foot of the mountain）說：『和尚（abbot）這麼說的意旨是什麼？』 庵主說：『再舉一次看看。』 仰山打算再說一遍，被庵主踢倒。回來告訴溈山，溈山大笑。 溈山在法堂（Dharma Hall）里坐著，庫頭（storehouse manager）敲擊木魚（wooden fish），火頭（cook）扔掉火抄（fire shovel），拍手大笑。 溈山說：『大眾中也有這樣的人。叫他來問問，做什麼？』 火頭說：『我沒吃粥，肚子餓，所以高興。』 溈山於是點頭（東使（envoy from the East）聽了說：『將要知道溈山寺里沒有人。』臥龍（Wolong，人名）說：『將要知道溈山寺里有人。』） 大家一起採茶，溈山對仰山說：『整天採茶，只聽到你的聲音，沒看到你的形體。請現出你的本來面目讓我看看。』 仰山搖動茶樹，溈山說：『你只得到了它的作用，沒有得到它的本體。』 仰山說：『不知道和尚如何？』 溈山沉默良久，仰山說：『和尚只得到了它的本體，沒有得到它的作用。』 溈山說：『罰你二十棒（玄覺（Xuanjue，人名）說：『且說過錯在哪裡？』）』 溈山升座說法，有僧人出來說：『請和尚為大眾說法。』 溈山說：『我已經為你們說得徹底疲憊了。』 僧人

【English Translation】 English version: Furthermore, there are other Dharma teachings that guide their practice, leading from hearing to understanding the truth. Hearing and understanding the truth is profound and subtle, and the mind naturally becomes complete and bright, not dwelling in the realm of delusion. Even if there are hundreds and thousands of exquisite meanings, praised or criticized at the time, these are all about being able to sit, wear the robe, understand and apply them flexibly. In short, in the realm of actual truth, not a speck of dust is accepted; in the path of myriad practices, not a single Dharma is abandoned. If one can enter directly with a single blade, then the emotional attachments of ordinary beings and sages will disappear, and the essence will reveal true constancy. Phenomena and principle are not two, which is the Tathagata Buddha. Yangshan (name of a person) asked: 'What is the meaning of Bodhidharma's intention in coming from the West (patriarch Bodhidharma's intention in coming from the West)?' Weishan (name of a place) said: 'A great lantern.' Yangshan said: 'Is that all there is to it?' Weishan said: 'What is this?' Yangshan said: 'A great lantern.' Weishan said: 'Indeed, you do not recognize it.' One day, Weishan said to the assembly: 'So many people only obtain great potential (great potential), but do not obtain great application (great application).' Yangshan, citing this statement, asked the hermit at the foot of the mountain (hermit at the foot of the mountain): 'What is the meaning of what the abbot (abbot) said?' The hermit said: 'Say it again and let me see.' Yangshan was about to say it again, but was kicked down by the hermit. He returned and told Weishan, who laughed loudly. Weishan was sitting in the Dharma Hall (Dharma Hall), the storehouse manager (storehouse manager) was striking the wooden fish (wooden fish), and the cook (cook) threw away the fire shovel (fire shovel), clapping and laughing. Weishan said: 'There are also such people in the assembly. Call him and ask, what are you doing?' The cook said: 'I didn't eat porridge, I'm hungry, so I'm happy.' Weishan then nodded (the envoy from the East (envoy from the East) heard this and said: 'I will know that there is no one in Weishan Temple.' Wolong (name of a person) said: 'I will know that there are people in Weishan Temple.') Everyone was picking tea together, and Weishan said to Yangshan: 'All day long picking tea, I only hear your voice, but I don't see your form. Please reveal your original face for me to see.' Yangshan shook the tea tree, and Weishan said: 'You only obtained its function, but not its essence.' Yangshan said: 'I don't know what the abbot is like?' Weishan was silent for a long time, and Yangshan said: 'The abbot only obtained its essence, but not its function.' Weishan said: 'Punish you with twenty blows (Xuanjue (name of a person) said: 'Let's say where the fault lies?')' Weishan ascended the seat to preach the Dharma, and a monk came out and said: 'Please, Abbot, preach the Dharma for the assembly.' Weishan said: 'I have already spoken to you thoroughly and am exhausted.' Monk

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禮拜(後人舉似雪峰。雪峰云。古人得恁么老婆心。玄沙云。山頭和尚蹉過古人事也。雪峰聞之乃問玄沙。什麼處是老僧蹉過古人事處。玄沙云。大小溈山被那僧一問得百雜碎。雪峰駭之乃休)。師謂仰山曰。寂子速道莫入陰界。仰山云。慧寂信亦不立。師云。子信了不立不信不立。仰山云。只是慧寂更信阿誰。師云。若恁么即是定性聲聞。仰山云。慧寂佛亦不見。師問仰山。涅槃經四十卷多少佛說多少魔說。仰山云。總是魔說。師云。已后無人奈子何。仰山云。慧寂即一期之事。行履在什麼處。師云。只貴子眼正。不說子行履。仰山蹋衣次提起問師云。正恁么時和尚作么生。師云。正恁么時我遮里無作么生。仰山云。和尚有身而無用。師良久卻拈起問。汝正恁么時作么生。仰山云。正恁么時和尚還見伊否。師云汝有用而無身(此語是二月中問答)師忽問仰山。汝春間有話未圓。今試道看。仰山云。正恁么時切忌勃塑。師云。停囚長智。師一日喚院主。院主來。師云。我喚院主汝來作什麼。院主無對(曹山代云。也知和尚不喚某甲)又令侍者喚第一座。第一座來。師云。我喚第一座汝來作什麼。亦無對(曹山代云。若令侍者喚恐不來。法眼別云。適來侍者喚)師問新到僧名什麼。僧云。名月輪。師作一圓相問。何似遮

【現代漢語翻譯】 禮拜（後來有人舉給雪峰看。雪峰說：『古人真是婆婆心切啊。』玄沙說：『雪峰和尚錯過了古人的意旨。』雪峰聽了，便問玄沙：『老僧我哪裡錯過了古人的意旨？』玄沙說：『偌大的溈山，被那個僧人一問，弄得支離破碎。』雪峰聽後感到震驚，便不再追問）。 師父對仰山說：『慧寂，快說，不要墮入陰界。』仰山說：『慧寂連『信』都不立。』師父說：『你信也不立，不信也不立。』仰山說：『只是慧寂我，更相信誰呢？』師父說：『如果這樣，你就是定性聲聞（已經證得阿羅漢果，不再進步）。』仰山說：『慧寂連佛都不見。』 師父問仰山：『《涅槃經》四十卷，有多少是佛說的，有多少是魔說的？』仰山說：『全都是魔說的。』師父說：『以後沒人能奈何你了。』仰山說：『慧寂只是一期之事（指肉身生命），行履（修行）又在哪裡呢？』師父說：『只看重你的眼光是否正，不談你的修行。』 仰山整理衣服時，提起衣服問師父：『正在這個時候，和尚您做什麼？』師父說：『正在這個時候，我這裡沒有什麼『作么生』（做什麼）。』仰山說：『和尚您有身而無用。』師父沉默良久，拿起衣服問：『你正在這個時候做什麼？』仰山說：『正在這個時候，和尚您還看見它嗎？』師父說：『你（指衣服）有用而無身。』（這句話是二月中問答的）。 師父忽然問仰山：『你春天有話沒說完，現在試著說出來看看。』仰山說：『正在這個時候，切忌莽撞。』師父說：『停留在囚禁狀態，反而增長了智慧。』 師父有一天叫來院主。院主來了。師父說：『我叫院主，你來做什麼？』院主無言以對。（曹山代替回答說：『也知道和尚您沒有叫我。』）又讓侍者叫第一座（寺院中職位最高的僧人）。第一座來了。師父說：『我叫第一座，你來做什麼？』也無言以對。（曹山代替回答說：『如果讓侍者叫，恐怕不會來。』法眼另說：『剛才侍者叫了。』） 師父問新來的僧人叫什麼名字。僧人說：『名叫月輪（moon wheel）。』師父畫了一個圓圈問：『像不像這個？』

【English Translation】 Worship (Later, someone showed this to Xuefeng (雪峰). Xuefeng said, 'The ancients were truly so kind-hearted.' Xuansha (玄沙) said, 'The monk on the mountain missed the intent of the ancients.' Upon hearing this, Xuefeng asked Xuansha, 'Where did this old monk miss the intent of the ancients?' Xuansha said, 'The great Mount Wei (溈山) was questioned by that monk and shattered into a hundred pieces.' Xuefeng was shocked and stopped asking). The Master said to Yangshan (仰山), 'Huiji (慧寂, Yangshan's name), speak quickly, do not enter the realm of darkness.' Yangshan said, 'Huiji does not even establish 'belief'.' The Master said, 'You neither establish belief nor non-belief.' Yangshan said, 'Then who else does Huiji believe in?' The Master said, 'If that is so, you are a fixed-nature Sravaka (聲聞, a disciple who attains enlightenment by hearing the teachings).' Yangshan said, 'Huiji does not even see the Buddha.' The Master asked Yangshan, 'In the forty volumes of the Nirvana Sutra (涅槃經), how much was spoken by the Buddha and how much by Mara (魔, demon)?' Yangshan said, 'All of it was spoken by Mara.' The Master said, 'In the future, no one will be able to do anything to you.' Yangshan said, 'Huiji is only a matter of one lifetime (referring to the physical body), where is the practice (行履, cultivation) then?' The Master said, 'I only value whether your vision is correct, I do not speak of your practice.' While Yangshan was arranging his robes, he picked them up and asked the Master, 'At just this moment, what is the Master doing?' The Master said, 'At just this moment, there is no 'what to do' (作么生) here.' Yangshan said, 'The Master has a body but no use.' The Master remained silent for a long time, then picked up the robes and asked, 'What are you doing at just this moment?' Yangshan said, 'At just this moment, does the Master still see it?' The Master said, 'You (referring to the robes) have use but no body.' (This conversation took place in the second month). The Master suddenly asked Yangshan, 'You had something to say in the spring that you didn't finish. Try to say it now.' Yangshan said, 'At just this moment, it is crucial to avoid recklessness.' The Master said, 'Prolonging imprisonment increases wisdom.' One day, the Master called the Abbot (院主). The Abbot came. The Master said, 'I called the Abbot, what did you come for?' The Abbot had no reply. (Caoshan (曹山) replied on his behalf, 'I also know that the Master did not call me.') Then he had the attendant call the First Seat (第一座, the highest-ranking monk in the monastery). The First Seat came. The Master said, 'I called the First Seat, what did you come for?' He also had no reply. (Caoshan replied on his behalf, 'If the attendant were to call, I fear he would not come.' Fayan (法眼) said differently, 'The attendant called just now.') The Master asked the newly arrived monk what his name was. The monk said, 'My name is Moon Wheel (月輪).' The Master drew a circle and asked, 'What do you think of this?'

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個。僧云。和尚恁么語話。諸方大有人不肯在。師云。貧道即恁么。阇梨作么生。僧云。還見月輪么。師云。阇梨恁么道。此間大有人不肯諸方。師問云巖云。聞汝久在藥山是否。巖云是。師云。藥山大人相如何。云巖云。涅槃後有。師云。涅槃後有如何。云巖云。水灑不著。云巖卻問師。百丈大人相如何。師云。巍巍堂堂煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下嘴處。師過凈瓶與仰山。仰山擬接。師卻縮手云。是什麼。仰山云。和尚還見個什麼。師云。若恁么何用更就吾覓。仰山云。雖然如此仁義道中與和尚提瓶挈水亦是本分事。師乃過凈瓶與仰山師與仰山行次指柏樹子問云。前面是什麼。仰山云。只遮個柏樹子。師卻指背後田翁云。遮阿翁向後亦有五百眾。師問仰山。從何處歸。仰山云。田中歸。師云。禾好刈也未。仰山云。好刈也。師云。作青見作黃見作不青不黃見。仰山云。和尚背後是什麼。師云。子還見么。仰山拈起禾穗云。和尚何曾問遮個。師云。此是鵝王擇乳。冬月師問仰山。天寒人寒。仰山云。大家在遮里。師云。何不直說。仰山云。適來也不曲和尚如何。師云。直須隨流。有僧來禮拜。師作起勢。僧云。誰和尚不起。師云。老僧未曾坐。僧云。某甲亦未曾禮師云。何故無禮。僧無對(

【現代漢語翻譯】 一個僧人說：『和尚您這樣說話，很多地方的人都不會認可。』 溈山禪師說：『我就是這樣，你怎麼樣呢？』 僧人說：『還見到月亮了嗎？（還明白真理嗎？）』 溈山禪師說：『你這樣說，這裡很多人都不會認可其他地方的說法。』 溈山禪師問云巖禪師：『聽說你很久都在藥山，是嗎？』 云巖禪師回答：『是的。』 溈山禪師問：『藥山禪師的真如法身是什麼樣的？』 云巖禪師回答：『涅槃之後才有。』 溈山禪師問：『涅槃之後又是如何的呢？』 云巖禪師回答：『水灑不著。（不受任何事物的影響）』 云巖禪師反過來問溈山禪師：『百丈禪師的真如法身是什麼樣的？』 溈山禪師回答：『高大威嚴，光明燦爛。在聲音之前不是聲音，在形色之後不是形色。就像蚊子叮咬鐵牛，無從下口。』 溈山禪師拿著凈瓶要交給仰山禪師，仰山禪師準備接的時候，溈山禪師卻縮回手說：『這是什麼？』 仰山禪師說：『和尚您還看到了什麼？』 溈山禪師說：『如果這樣，何必還要向我尋求呢？』 仰山禪師說：『雖然如此，但在仁義的道路上，為和尚您提瓶打水也是本分事。』 於是溈山禪師把凈瓶遞給了仰山禪師。 溈山禪師和仰山禪師走在一起，指著柏樹子問：『前面是什麼？』 仰山禪師說：『就是這個柏樹子。』 溈山禪師又指著背後的田翁說：『這位老翁身後也有五百人的僧眾。』 溈山禪師問仰山禪師：『從哪裡回來？』 仰山禪師說：『從田里回來。』 溈山禪師問：『稻子好割嗎？』 仰山禪師說：『好割。』 溈山禪師問：『你是把它看作青色的，還是看作黃色的，還是看作不青不黃的？』 仰山禪師問：『和尚您背後是什麼？』 溈山禪師說：『你看到了嗎？』 仰山禪師拿起禾穗說：『和尚您何曾問過這個？』 溈山禪師說：『這是鵝王擇乳。（比喻有智慧的人能辨別真偽）』 冬天，溈山禪師問仰山禪師：『天氣冷，人也冷。』 仰山禪師說：『大家都在這裡。』 溈山禪師說：『為什麼不直說？』 仰山禪師說：『剛才我也沒有繞彎子，和尚您怎麼樣呢？』 溈山禪師說：『就應該順其自然。』 一個僧人來禮拜，溈山禪師擺出要站起來的姿勢。 僧人說：『哪位和尚不起身？』 溈山禪師說：『老僧未曾坐下。』 僧人說：『我也沒有禮拜。』 溈山禪師問：『為什麼沒有禮拜？』 僧人無言以對。

【English Translation】 A monk said, 'Venerable Master, speaking like this, many people in other places will not agree.' Weishan (Mount Wei) Zen Master said, 'I am just like this, what about you?' The monk said, 'Have you seen the moon wheel? (Do you understand the truth?)' Weishan Zen Master said, 'Speaking like this, many people here will not agree with the views of other places.' Weishan Zen Master asked Yunyan (Cloud Cliff) Zen Master, 'I heard you have been at Yaoshan (Medicine Mountain) for a long time, is that so?' Yunyan Zen Master replied, 'Yes.' Weishan Zen Master asked, 'What is the true form of Yaoshan Zen Master?' Yunyan Zen Master replied, 'It exists after Nirvana.' Weishan Zen Master asked, 'What is it like after Nirvana?' Yunyan Zen Master replied, 'Water cannot wet it. (Unaffected by anything)' Yunyan Zen Master asked Weishan Zen Master in return, 'What is the true form of Baizhang (Hundred Zhangs) Zen Master?' Weishan Zen Master replied, 'Tall and majestic, bright and radiant. Before sound is not sound, after form is not form. Like a mosquito biting an iron ox, there is nowhere to bite.' Weishan Zen Master held out a clean bottle to hand to Yangshan (Mount Yang) Zen Master. As Yangshan Zen Master was about to take it, Weishan Zen Master withdrew his hand and said, 'What is this?' Yangshan Zen Master said, 'What did you see, Venerable Master?' Weishan Zen Master said, 'If that's the case, why seek it from me?' Yangshan Zen Master said, 'Even so, on the path of benevolence and righteousness, it is my duty to carry the bottle and fetch water for you, Venerable Master.' Then Weishan Zen Master handed the clean bottle to Yangshan Zen Master. Weishan Zen Master and Yangshan Zen Master were walking together. Weishan Zen Master pointed to a cypress tree and asked, 'What is in front?' Yangshan Zen Master said, 'Just this cypress tree.' Weishan Zen Master then pointed to an old farmer behind them and said, 'That old man also has five hundred monks behind him.' Weishan Zen Master asked Yangshan Zen Master, 'Where are you coming from?' Yangshan Zen Master said, 'Coming from the field.' Weishan Zen Master asked, 'Is the rice easy to harvest?' Yangshan Zen Master said, 'Easy to harvest.' Weishan Zen Master asked, 'Do you see it as green, or do you see it as yellow, or do you see it as neither green nor yellow?' Yangshan Zen Master asked, 'What is behind you, Venerable Master?' Weishan Zen Master said, 'Do you see it?' Yangshan Zen Master picked up a rice stalk and said, 'When did you ask about this, Venerable Master?' Weishan Zen Master said, 'This is like the swan king choosing milk. (A metaphor for wise people being able to distinguish truth from falsehood)' In winter, Weishan Zen Master asked Yangshan Zen Master, 'The weather is cold, and people are cold.' Yangshan Zen Master said, 'Everyone is here.' Weishan Zen Master said, 'Why not say it directly?' Yangshan Zen Master said, 'I didn't beat around the bush just now, what about you, Venerable Master?' Weishan Zen Master said, 'Just go with the flow.' A monk came to bow, and Weishan Zen Master made a gesture as if to stand up. The monk said, 'Which Venerable Master doesn't get up?' Weishan Zen Master said, 'This old monk has never sat down.' The monk said, 'I have not bowed either.' Weishan Zen Master asked, 'Why have you not bowed?' The monk was speechless.

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同安代云。和尚不怪)石霜會下有二禪客到云。此間無一人會禪。后普請般柴。仰山見二禪客歇。將一橛柴問云。還道得么。俱無語。仰山云。莫道無人會禪好。歸舉似溈山云。今日二禪客被慧寂勘破。師云。什麼處被子勘破。仰山便舉前話。師云。寂子又被吾勘破(云居錫云。什麼處是溈山勘破仰山處)師睡次仰山問訊。師便回面向壁。仰山云。和尚何得如此。師起云。我適來得一夢。汝試為我原看。仰山取一盆水與師洗面。少頃香嚴亦來問訊。師云。我適來得一夢寂子原了。汝更與我原看。香嚴乃點一碗茶來。師云。二子見解過於鹙子。僧云。不作溈山一頂笠。無由得到莫徭村。如何是溈山一頂笠。師即蹋之。師上堂示眾云。老僧百年後向山下作一頭水牯牛。左脅書五字云溈山僧某甲。此時喚作溈山僧。又是水牯牛。喚作水牯牛。又云溈山僧。喚作什麼即得(云居代云。師無異號。資福代作圓相。托起古人頌云。不道溈山不道牛。一身兩號實難酬。離卻兩頭應須道。如何道得出常流)師敷揚宗教凡四十餘年。達者不可勝數。入室弟子四十一人。唐大中七年正月九日盥漱敷坐怡然而寂。壽八十三。臘六十四。塔于本山。敕謚大圓禪師。塔曰清凈。

洪州黃檗希運禪師閩人也。幼于本州黃檗山出家。額間隆起如

【現代漢語翻譯】 現代漢語譯本 同安代云說，『和尚不怪』（意指不要責怪和尚）。石霜（Shishuang）會下有兩個禪客來訪，代云說：『這裡沒有一個人懂得禪。』後來大眾一起搬柴，仰山（Yangshan）看見兩個禪客在休息，就拿了一截柴問他們：『說得出來嗎？』兩人都無語。仰山說：『不要說沒有人懂得禪才好。』回去后，仰山告訴溈山（Weishan）說：『今天兩個禪客被慧寂（Huiji，仰山慧寂）勘破了。』溈山問：『在什麼地方被他勘破了？』仰山便說了之前的事情。溈山說：『慧寂又被我勘破了。』（云居錫（Yunjuxi）說：『什麼地方是溈山勘破仰山的地方？』）溈山睡覺時，仰山前去問候。溈山便轉過身面向墻壁。仰山說：『和尚為何如此？』溈山起身說：『我剛才做了一個夢，你試著為我解說一下。』仰山取來一盆水給溈山洗臉。不久，香嚴（Xiangyan）也來問候。溈山說：『我剛才做了一個夢，慧寂已經解說了，你再為我解說一下。』香嚴便點了一碗茶來。溈山說：『這兩個人的見解超過了舍利弗（Shariputra）。』有僧人說：『不製作溈山的一頂斗笠，就沒有辦法到達莫徭（Moyao）村。』什麼是溈山的一頂斗笠？溈山隨即踩了它。溈山上堂對大眾開示說：『老僧百年之後，將會在山下轉世為一頭水牯牛，左邊脅上寫著五個字「溈山僧某甲」。這時，叫作溈山僧，又是水牯牛；叫作水牯牛，又叫作溈山僧，叫作什麼才好呢？』（云居代（Yunjudai）說：『老師沒有其他的稱號。』資福（Zifu）代作一個圓相，托起古人的頌說：『不說溈山，不說牛，一身兩號實在難以酬對。離開這兩頭應該怎麼說，如何說得出常情之外的道理？』）溈山弘揚宗教凡四十年餘，得道者數不勝數，入室弟子四十一 人。唐大中七年正月九日，洗漱完畢，敷坐安詳圓寂，享年八十三歲，僧臘六十四。塔在本山，敕謚大圓禪師，塔名清凈。 洪州黃檗希運禪師（Huangbo Xiyun）是閩地人。年幼時在本州的黃檗山（Huangbo Mountain）出家，額頭隆起，像...

【English Translation】 English version Tong'an Daiyun said, 'The monk is not to blame' (meaning don't blame the monk). Two Chan practitioners from Shishuang's assembly came to visit, and Daiyun said, 'There is no one here who understands Chan.' Later, everyone was carrying firewood together. Yangshan saw the two Chan practitioners resting, so he took a piece of firewood and asked them, 'Can you say it?' Both were silent. Yangshan said, 'It's better not to say that no one understands Chan.' After returning, Yangshan told Weishan, 'Today the two Chan practitioners were seen through by Huiji (Yangshan Huiji).' Weishan asked, 'Where were they seen through?' Yangshan then told the previous story. Weishan said, 'Huiji was seen through by me again.' (Yunjuxi said, 'Where is the place where Weishan saw through Yangshan?') When Weishan was sleeping, Yangshan went to inquire. Weishan turned to face the wall. Yangshan said, 'Why is the abbot doing this?' Weishan got up and said, 'I just had a dream, try to interpret it for me.' Yangshan brought a basin of water for Weishan to wash his face. Soon, Xiangyan also came to inquire. Weishan said, 'I just had a dream, Huiji has already interpreted it, you interpret it for me again.' Xiangyan then brought a bowl of tea. Weishan said, 'These two people's understanding surpasses Shariputra.' A monk said, 'Without making Weishan's bamboo hat, there is no way to reach Moyao village.' What is Weishan's bamboo hat? Weishan immediately stepped on it. Weishan ascended the hall and instructed the assembly, 'After I, the old monk, pass away in a hundred years, I will be reborn as a water buffalo at the foot of the mountain, with five characters written on my left flank: "Weishan Monk Moujia". At this time, called Weishan monk, and also a water buffalo; called a water buffalo, and also called Weishan monk, what should it be called?' (Yunjudai said, 'The teacher has no other title.' Zifu made a circle, holding up the ancients' praise: 'Not speaking of Weishan, not speaking of the ox, one body with two names is really difficult to match. Leaving these two ends, what should be said, how can one speak of the truth beyond the ordinary?') Weishan promoted religion for more than forty years, and the number of those who attained enlightenment was countless. There were forty-one disciples who entered his room. On the ninth day of the first month of the seventh year of Dazhong in the Tang Dynasty, after washing and sitting peacefully, he passed away peacefully at the age of eighty-three, with sixty-four years as a monk. His pagoda is on this mountain, and he was posthumously named Zen Master Dayuan, and the pagoda is named Qingjing (Purity). Zen Master Huangbo Xiyun of Hongzhou was a native of Min. He became a monk at Huangbo Mountain in his native state at a young age. His forehead was raised like...

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肉珠。音辭朗潤志意沖澹。后游天臺逢一僧。與之言笑如舊相識。熟視之目光射人。乃偕行屬澗水暴漲。乃捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波若履平地。回顧云。渡來渡來。師曰。咄遮自了漢。吾早知當斫汝脛。其僧嘆曰。真大乘法器我所不及。言訖不見。師后游京師。因人啓發乃往參百丈。問曰。從上宗承如何指示。百丈良久。師云。不可教後人斷絕去也。百丈云。將謂汝是個人。乃起入方丈。師隨後入云。某甲特來。百丈云若爾則他后不得孤負吾。百丈一日問師。什麼處去來。曰大雄山下采菌子來。百丈曰。還見大蟲么。師便作虎聲百丈拈斧作斫勢。師即打百丈一摑。百丈吟吟大笑便歸。上堂謂眾曰。大雄山下有一大蟲汝等諸人也須好看。百丈老漢今日親遭一口。師在南泉時普請擇菜。南泉問什麼處去。曰擇菜去。南泉曰。將什麼擇。師舉起刀子。南泉曰。大家擇菜去。一日南泉謂師曰。老僧偶述牧牛歌。請長老和。師云。某甲自有師在。師辭南泉。門送提起師笠子云。長老身材勿量大。笠子太小生。師云。雖然如此大千世界總在里許。南泉云。王老師聻。師便戴笠子而去。后居洪州大安寺海眾奔湊。裴相國休鎮宛陵。建大禪苑請師說法。以師酷愛舊山。還以黃檗名之。又請師至郡

【現代漢語翻譯】 現代漢語譯本 肉珠（人名，具體含義不詳）。他的言辭流暢，志向沖淡。後來遊歷天臺山，遇到一位僧人，與他談笑如同舊相識。仔細看那僧人，目光銳利逼人。於是兩人一同行走，遇到山澗水暴漲。肉珠便丟掉斗笠，拄著枴杖停了下來。那位僧人示意肉珠一同渡河。肉珠說：『你要渡自己渡過去。』那僧人便提起衣角，踩著水波，如同走在平地上。回頭說：『過來，過來。』肉珠說：『咄！你這自了漢（只顧自己解脫的人）！我早就知道應當砍斷你的腿。』那僧人嘆息道：『真是大乘法器（能夠弘揚大乘佛法的人），我不如你。』說完就不見了。肉珠後來遊歷京師，因他人啓發，於是前往參拜百丈（懷海禪師）。問道：『從上宗承（歷代祖師傳承的宗旨）如何指示？』百丈沉默良久。肉珠說：『不可教後人斷絕去也（不能讓後人斷絕傳承）。』百丈說：『我以為你是個可造之材，』於是起身進入方丈室。肉珠隨後進入，說：『某甲（我）特地前來。』百丈說：『若是這樣，那麼以後不得辜負我。』百丈一日問肉珠：『什麼地方回來？』答道：『大雄山下采蘑菇回來。』百丈問：『還見到大蟲（老虎）嗎？』肉珠便學老虎叫了一聲。百丈拿起斧頭作砍的姿勢。肉珠便打了百丈一巴掌。百丈吟吟大笑，便回去了。上堂對眾人說：『大雄山下有一隻大蟲，你們這些人也要好好看護。百丈老漢今天親身遭它咬了一口。』肉珠在南泉（普愿禪師）時，大家一起擇菜。南泉問：『什麼地方去？』答道：『擇菜去。』南泉問：『用什麼擇？』肉珠舉起刀子。南泉說：『大家擇菜去。』一日，南泉對肉珠說：『老僧我偶爾寫了一首牧牛歌，請長老和（唱和）。』肉珠說：『我自有師在。』肉珠辭別南泉，南泉送到門口，提起肉珠的斗笠說：『長老身材非常高大，斗笠太小了。』肉珠說：『雖然如此，大千世界總在這裡面。』南泉說：『王老師（肉珠）呢？』肉珠便戴上斗笠離開了。後來居住在洪州大安寺，海眾奔赴而來。裴相國休鎮守宛陵，建造大禪苑，請肉珠說法。因為肉珠酷愛舊山，便仍舊用黃檗（山名）來命名。又請肉珠到郡里。

【English Translation】 English version Rou Zhu (personal name, specific meaning unknown). His words were fluent, and his aspirations were serene. Later, he traveled to Mount Tiantai, where he met a monk. He talked and laughed with him as if they were old acquaintances. Upon closer inspection, the monk's eyes were sharp and piercing. So they walked together, encountering a sudden surge of water in a mountain stream. Rou Zhu then discarded his bamboo hat and stopped, leaning on his staff. The monk gestured for Rou Zhu to cross the river with him. Rou Zhu said, 'If you want to cross, cross by yourself.' The monk then lifted his robe and stepped on the waves as if walking on flat ground. He looked back and said, 'Come over, come over.' Rou Zhu said, 'Bah! You self-liberated one! I knew long ago that I should chop off your legs!' The monk sighed and said, 'Truly a vessel of the Great Vehicle (someone capable of propagating Mahayana Buddhism), I am not as good as you.' After saying this, he disappeared. Later, Rou Zhu traveled to the capital city, and inspired by others, he went to pay respects to Baizhang (Zen Master Huaihai). He asked, 'How is the ancestral lineage (the doctrine passed down by the successive patriarchs) indicated?' Baizhang remained silent for a long time. Rou Zhu said, 'It should not be allowed to be cut off by later generations.' Baizhang said, 'I thought you were a promising individual,' and then got up and entered his room. Rou Zhu followed him in and said, 'I have come specifically.' Baizhang said, 'If that is the case, then you must not let me down in the future.' One day, Baizhang asked Rou Zhu, 'Where have you been?' He replied, 'I have been picking mushrooms at the foot of Mount Daxiong.' Baizhang asked, 'Did you see any tigers?' Rou Zhu then imitated the sound of a tiger. Baizhang picked up an axe and made a chopping gesture. Rou Zhu then slapped Baizhang. Baizhang laughed heartily and went back. He went to the hall and said to the crowd, 'There is a tiger at the foot of Mount Daxiong, you all must take good care. Old man Baizhang was bitten by it today.' When Rou Zhu was at Nanquan (Zen Master P願), everyone was picking vegetables together. Nanquan asked, 'Where are you going?' He replied, 'Going to pick vegetables.' Nanquan asked, 'What are you using to pick?' Rou Zhu raised his knife. Nanquan said, 'Let's all pick vegetables.' One day, Nanquan said to Rou Zhu, 'This old monk has occasionally written a herding song, please Elder harmonize (respond in verse).' Rou Zhu said, 'I have my own teacher.' Rou Zhu bid farewell to Nanquan, who saw him off at the door, picked up Rou Zhu's bamboo hat and said, 'Elder is very tall, the hat is too small.' Rou Zhu said, 'Even so, the entire universe is inside here.' Nanquan said, 'What about Teacher Wang (Rou Zhu)?' Rou Zhu then put on his hat and left. Later, he lived in Daan Temple in Hongzhou, and crowds flocked to him. Prime Minister Pei Xiu garrisoned Wanling, built a large Zen monastery, and invited Rou Zhu to preach. Because Rou Zhu loved the old mountain so much, he still named it Huangbo (mountain name). He also invited Rou Zhu to the prefecture.

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以所解一編示師。師接置於坐略不拔閱。良久云。會么。公云。未測。師云。若便恁么會得猶較些子。若也形於紙墨何有吾宗。裴乃贈詩一章曰。

自從大士傳心印　　額有圓珠七尺身 　掛錫十年棲蜀水　　浮杯今日渡章濱 　一千龍象隨高步　　萬里香華結勝因 　擬欲事師為弟子　　不知將法付何人

(觀前所敘。則運禪師居洪州大安寺。后裴公在宣州創寺請師居之。號曰黃檗。而贈以詩也。然所敘之事與詩意全不相合。今詳此詩。乃裴公在洪州時作也。言掛錫十年棲蜀水者。謂師先住高安之黃檗已十年也。按前漢地理志。豫章郡建成縣有蜀水。建成者即唐之高安縣也。浮杯今日渡章濱者。謂自黃檗請師來至洪城也。按前漢地理志。豫章水出贛縣西南北入大江。洪州城在章水之濱。而郡名豫章也。又裴公作傳心法要序云。有大禪師號希運。住洪州高安縣黃檗山鷲峰下。海眾常千餘人。予會昌二年廉于鐘陵。自山迎至州憩龍興寺。旦夕問道。大中二年廉于宛陵。復禮迎至所部。寓開元寺云云。鐘陵洪州也。宛陵宣州也。觀此序所述。亦謂師先住高安黃檗。而裴公請至洪州。與前詩正合。逮其廉于宣州。雖復迎請師。但寓開元寺而已。初無建寺之說。不知本章何以差誤若此。蓋當以裴公法要序與詩為正。

【現代漢語翻譯】 現代漢語譯本： 裴休將自己理解的一卷佛經展示給希運禪師（Xiyun Chan Shi）。禪師接過經書，放在座位上，略微看了一下，並沒有仔細閱讀。過了很久，禪師問道：『你領會了嗎？』 裴休回答說：『我還沒有領會。』 禪師說：『如果能這樣領會，還算好一點。如果只是拘泥於紙上的文字，又怎麼能體現我們禪宗的宗旨呢？』 於是，裴休贈送了一首詩： 『自從大士（Da Shi，指佛或菩薩）傳授心印法門， 額頭生有圓潤的寶珠，身軀高達七尺。 在蜀水（Shu Shui）邊掛錫修行已經十年， 今天乘著木杯渡過章濱（Zhang Bin）。 一千龍象（Long Xiang，比喻有力量的修行者）跟隨您的高尚步伐， 萬里飄來香花，結下殊勝的因緣。 我打算拜您為師，做您的弟子， 只是不知道您將把佛法傳付給什麼樣的人？』 （根據前面所敘述的內容，希運禪師居住在洪州（Hong Zhou）的大安寺（Da』an Si）。後來，裴休在宣州（Xuan Zhou）建立寺廟，邀請禪師居住，並命名為黃檗（Huangbo）。這首詩也是那時贈送的。然而，所敘述的事情與詩的含義完全不相符。現在仔細分析這首詩，應該是裴休在洪州時所作。詩中說『掛錫十年棲蜀水』，是指禪師先前在高安（Gao』an）的黃檗山（Huangbo Shan）已經住了十年。根據《前漢地理志》記載，豫章郡（Yuzhang Jun）建成縣（Jiancheng Xian）有蜀水。建成縣就是唐朝的高安縣。『浮杯今日渡章濱』，是指從黃檗山請禪師來到洪城（Hong Cheng）。根據《前漢地理志》記載，豫章水從贛縣（Gan Xian）西南部流入長江。洪州城在章水（Zhang Shui）的岸邊，而郡名叫豫章。另外，裴休在《傳心法要序》中寫道：『有一位大禪師，法號希運，住在洪州高安縣黃檗山鷲峰下，門下常有千餘人。我在會昌二年擔任鐘陵（Zhong Ling）的官職，從山上迎接禪師到州里，住在龍興寺（Longxing Si），早晚都向他請教佛法。大中二年，我擔任宛陵（Wan Ling）的官職，再次禮請禪師到我所管轄的地方，住在開元寺（Kaiyuan Si）等等。』 鐘陵就是洪州，宛陵就是宣州。從這段序文來看，也是說禪師先前住在高安黃檗山，而裴休請他到洪州。這與前面的詩完全吻合。等到裴休在宣州做官時，雖然再次迎請禪師，但只是住在開元寺而已，並沒有建立寺廟的說法。不知道本章為什麼會有這樣的差錯。大概應該以裴休的《傳心法要序》和詩為準。）

【English Translation】 English version: Pei Xiu presented a volume of his understanding of Buddhist scriptures to Master Xiyun. The Master took it and placed it on his seat, glancing at it briefly without thoroughly reading it. After a long while, the Master asked, 'Do you understand?' Pei Xiu replied, 'I have not yet grasped it.' The Master said, 'If you could understand it in this way, it would be somewhat better. If it is merely confined to the words on paper, how can it embody the essence of our Chan school?' Thereupon, Pei Xiu presented a poem: 'Since the Great Being (Da Shi, referring to a Buddha or Bodhisattva) transmitted the mind-seal Dharma, A round pearl adorns his forehead, his body stands seven feet tall. Hanging his staff by the Shu River (Shu Shui) for ten years, Today he crosses the Zhang Bin (Zhang Bin) on a floating cup. A thousand dragon elephants (Long Xiang, metaphors for powerful practitioners) follow your noble steps, Ten thousand miles of fragrant flowers gather, creating auspicious causes. I intend to take you as my teacher and become your disciple, But I wonder to whom you will entrust the Dharma?' (According to the preceding narrative, Chan Master Xiyun resided at Da』an Temple (Da』an Si) in Hongzhou. Later, Pei Xiu founded a temple in Xuanzhou (Xuan Zhou), invited the Master to reside there, and named it Huangbo. This poem was also presented at that time. However, the narrated events and the meaning of the poem do not entirely align. Upon careful analysis of the poem, it seems that Pei Xiu composed it while in Hongzhou. The line 'Hanging his staff by the Shu River for ten years' refers to the Master having resided at Huangbo Mountain (Huangbo Shan) in Gao』an (Gao』an) for ten years prior. According to the 'Geography Records of the Former Han Dynasty,' Jiancheng County (Jiancheng Xian) in Yuzhang Commandery (Yuzhang Jun) has the Shu River. Jiancheng County is the Gao』an County of the Tang Dynasty. 'Today he crosses the Zhang Bin on a floating cup' refers to inviting the Master from Huangbo Mountain to Hongcheng (Hong Cheng). According to the 'Geography Records of the Former Han Dynasty,' the Yuzhang River flows from the southwest of Gan County (Gan Xian) into the Yangtze River. The city of Hongzhou is on the bank of the Zhang River (Zhang Shui), and the commandery is named Yuzhang. Furthermore, Pei Xiu wrote in the 'Preface to the Essentials of the Transmission of Mind': 'There is a great Chan Master named Xiyun, residing at the foot of Vulture Peak on Huangbo Mountain in Gao』an County, Hongzhou, with over a thousand disciples. In the second year of Huichang, I served as an official in Zhongling (Zhong Ling), and I welcomed the Master from the mountain to the state, residing at Longxing Temple (Longxing Si), where I inquired about the Dharma morning and evening. In the second year of Dazhong, I served as an official in Wanling (Wan Ling), and I again respectfully invited the Master to my jurisdiction, residing at Kaiyuan Temple (Kaiyuan Si), and so on.' Zhongling is Hongzhou, and Wanling is Xuanzhou. According to this preface, the Master previously resided at Huangbo Mountain in Gao』an, and Pei Xiu invited him to Hongzhou. This aligns perfectly with the preceding poem. When Pei Xiu served as an official in Xuanzhou, although he again invited the Master, he only resided at Kaiyuan Temple, and there was no mention of founding a temple. It is unclear why there is such a discrepancy in this chapter. It should probably be based on Pei Xiu's 'Preface to the Essentials of the Transmission of Mind' and the poem.)

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且會昌三年武宗廢教其二年。言師居黃檗已十載。此必然之理也。裴公在宣州請師。乃大中重興之後。而師再聚徒于黃檗之時也。故千頃南公章中雲。大中初裴公出撫宛陵。請黃檗和尚出山。而南公隨之也。其餘在裴公章中辨之矣)。

師亦無喜色。自爾黃檗門風盛于江表矣。一日上堂大眾雲集。乃曰。汝等諸人慾何所求。因以棒趁散云。儘是吃酒糟漢恁么行腳取笑於人。但見八百一千人處便去。不可只圖熱鬧也。老漢行腳時或遇草根下有一個漢。便從頂上一錐看他。若知痛癢可以布。袋盛米供養。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好還知道。大唐國內無禪師么。時有一僧出問云諸方尊宿盡聚眾開化。為什麼道無禪師。師云不道無禪只道無師。阇梨不見。馬大師下有八十八人坐道場。得馬師正眼者。止三兩人。廬山和尚是其一人。夫出家人須知有從上來事分。且如四祖下牛頭融大師橫說堅說。猶未知向上關棙子。有此眼腦方辨得邪正宗黨。且當人事宜不能體會得。但知學言語。念向皮袋裡安著到處稱我會禪。還替得汝生死么輕忽老宿入地獄如箭。我才見入門來。便識得汝了也。還知么。急須努力莫容易事。持片衣口食空過一生。明眼人笑。汝久后總被俗漢算將去在。宜自看

【現代漢語翻譯】 現代漢語譯本：而且在會昌三年武宗皇帝廢除佛教后的第二年，說老師住在黃檗山已經十年了，這是必然的道理。裴休（Pei Xiu）在宣州邀請老師，那是在大中（Dazhong）年間佛教重新興盛之後，老師再次在黃檗山聚集徒眾的時候。所以千頃南公章（Qianqing Nangong Zhang）中說：『大中初年，裴休公出任宛陵（Wanling）的安撫使，邀請黃檗和尚（Huangbo Heshang）出山，南公（Nangong）也跟隨他。』其餘的在裴休公章（Pei Xiu Gong Zhang）中辨析過了）。

老師也沒有什麼喜悅的表情。從此以後，黃檗宗（Huangbo Sect）的門風在江表一帶興盛起來。有一天，老師上堂，大眾聚集，於是說：『你們這些人想要尋求什麼？』隨即用棒子驅趕散開，說：『全是些吃酒糟的漢子，這樣到處遊方，被人取笑。只看到有八百一千人的地方就去，不可只是貪圖熱鬧。老漢我遊方的時候，有時遇到草根下有一個人，就從他的頭頂上用錐子扎一下看看他。如果知道痛癢，就可以用布袋盛米供養他。可你們總像這樣容易，哪裡還有今天的事呢？你們既然號稱是行腳僧，也須要用些精神才好。還知道嗎？大唐國內沒有禪師嗎？』當時有一個僧人出來問道：『各方的尊宿都聚集眾人開化，為什麼說沒有禪師？』老師說：『不是說沒有禪，只是說沒有師。你沒看見嗎？馬祖大師（Mazu Dashi）門下有八十八人坐道場，得到馬祖大師正眼的，只有三兩個人。廬山和尚（Lushan Heshang）就是其中一人。出家人要知道有從上來事的分。且如四祖（Sizu）門下的牛頭融大師（Niutou Rong Dashi），橫說豎說，還不知道向上的關捩子。有這樣的眼力才能辨別邪正宗派。且當人事尚且不能體會，只知道學言語，放在皮袋裡到處說我會禪，能代替你的生死嗎？輕忽老宿，下地獄像箭一樣快。我才見你入門來，就認識你了。還知道嗎？』

『要趕緊努力，不要輕易放過。拿著一片衣，一口飯，空過一生，會被明眼人嘲笑的。你們久后總會被俗人算計的。要自己好好看看。』

【English Translation】 English version: Moreover, in the second year after Emperor Wuzong of the Tang dynasty abolished Buddhism in the third year of the Huichang era, it is said that the master had been living on Mount Huangbo for ten years. This is a matter of course. Pei Xiu (Pei Xiu) invited the master in Xuanzhou, which was after the revival of Buddhism during the Dazhong era, and when the master gathered his disciples again at Mount Huangbo. Therefore, it is said in the Qianqing Nangong Zhang: 'In the early years of Dazhong, Pei Xiu Gong was appointed as the Pacification Commissioner of Wanling, and invited the Huangbo Heshang (Huangbo Heshang) to come out of the mountain, and Nangong (Nangong) followed him.' The rest has been discussed in the Pei Xiu Gong Zhang).

The master also showed no joy. From then on, the Huangbo Sect (Huangbo Sect)'s style flourished in the Jiangbiao area. One day, the master ascended the hall, and the crowd gathered. He then said, 'What do you people want to seek?' Immediately, he drove them away with a stick, saying, 'All of you are just wine-soaked fellows, traveling around like this, being ridiculed by others. You go wherever you see eight hundred or a thousand people, but you must not just be greedy for excitement. When I, this old man, was traveling, sometimes I would encounter someone under the grass roots, and I would prick him on the top of his head with an awl to see if he knew pain. If he knew pain, I could put rice in a cloth bag and offer it to him. But if you are all so easy, where would there be today's affairs? Since you claim to be traveling monks, you must also put in some effort. Do you know? Are there no Chan masters in the Tang Dynasty?' At that time, a monk came out and asked, 'All the venerable elders in various places are gathering people to enlighten them, why do you say there are no Chan masters?' The master said, 'I don't say there is no Chan, I only say there is no master. Haven't you seen? Among the eighty-eight people under Master Mazu (Mazu Dashi) who sat in the dojo, only two or three people received Master Mazu's true eye. The Lushan Heshang (Lushan Heshang) was one of them. A monk should know that there is a share of things that have come down from above. For example, Master Niutou Rong (Niutou Rong Dashi) under the Fourth Patriarch (Sizu), no matter how he spoke horizontally or vertically, still did not know the upward latch. Only with such insight can one distinguish between the heretical and the orthodox sects. Moreover, one cannot even comprehend the affairs at hand, but only knows how to learn words, put them in a leather bag, and say everywhere that I know Chan. Can that replace your birth and death? Disregarding old monks will send you to hell like an arrow. As soon as I saw you enter the door, I recognized you. Do you know?'

'You must hurry up and make efforts, do not take things lightly. Holding a piece of clothing and a mouthful of food, passing a lifetime in vain, you will be laughed at by those with clear eyes. Sooner or later, you will all be calculated by the laity. You should take a good look at yourselves.'

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遠近。是阿誰面上事若會即便會。若不會即散去。問如何是西來意。師便打。自余施設皆被上機。中下之流莫窺涯涘。唐大中年終於本山。敕謚斷際禪師。塔曰廣業。

杭州大慈山寰中禪師蒲坂人也。姓盧氏。頂骨圓聳其聲如鐘。少丁母憂廬于墓所。服闋思報罔極。于并州童子寺出家。嵩岳登戒習諸律學。后參百丈受心印。辭往南嶽常樂寺結茅于山頂。一日南泉至問。如何是庵中主。師云蒼天蒼天。南泉云。蒼天且置。如何是庵中主。師云。會即便會莫忉忉南泉拂袖而出。后住浙江北大慈山。上堂云。山僧不解答話。只能識病。時有一僧出師前立。師便下座歸方丈(法眼云。眾中喚作病在目前不識。玄覺云。且道大慈識病不識病。此僧出來是病不是病。若言是病。每日行住不可總是病。若言不是病出來。又作么生)趙州問。般若以何為體。師云。般若以何為體趙州大笑而出。師明日見趙州掃地。問般若以何為體。趙州置帚拊掌大笑。師便歸方丈。有僧辨。師云。去什麼處。僧云。暫去江西。師云。我勞汝一段事得否。僧云。和尚有什麼事。師云。將取老僧去。僧云。更有過於和尚者。亦不能將得去。師便休。其僧后舉似洞山。洞山云。阇梨爭合恁么道。僧云。和尚作么生。洞山云得(法眼別云。和尚若去某甲提

【現代漢語翻譯】 現代漢語譯本：遠和近，這是誰的面上的事情？如果領會了，當下就領會；如果不能領會，就散去吧。有人問：『什麼是祖師西來之意（Bodhidharma's intention in coming from the West）？』 師父就打了他。其餘的設施都適合上等根機的人，中等和下等根機的人無法窺探其深淺。唐朝大中年間，師父在本山圓寂，朝廷追諡為斷際禪師（Duanji Chanshi），塔名為廣業（Guangye）。 杭州大慈山寰中禪師（Huanzhong Chanshi of Mount Daci in Hangzhou）是蒲坂人，姓盧。他的頭頂骨圓潤高聳，聲音洪亮如鐘。年少時遭遇母親去世，便在墓旁搭廬守孝。守孝期滿后，爲了報答父母的深恩，在并州童子寺出家。在嵩山受戒，學習各種律學。後來參訪百丈禪師（Baizhang），得到心印。辭別后前往南嶽常樂寺，在山頂結茅居住。一天，南泉禪師（Nanquan）前來問道：『什麼是庵中的主人？』 師父回答說：『蒼天，蒼天。』 南泉禪師說：『蒼天且放一邊，什麼是庵中的主人？』 師父說：『領會了就領會，不要嘮叨。』 南泉禪師拂袖而去。後來，師父住在浙江北大慈山。上堂說法時說：『山僧我不解答話，只能識別病。』 當時有一位僧人走到師父面前站立。師父便下座回到方丈（住持的房間）。（法眼禪師（Fayan）評論說：『大眾中有人說這是病在眼前卻不認識。』 玄覺禪師（Xuanjue）評論說：『且說大慈禪師是認識病還是不認識病？這位僧人出來是病還是不是病？如果說是病，每天的行住坐臥難道都是病嗎？如果說不是病，出來又是為什麼呢？』）趙州禪師（Zhaozhou）問：『般若（Prajna，智慧）以什麼為體？』 師父說：『般若以什麼為體？』 趙州禪師大笑而去。師父第二天看見趙州禪師在掃地，便問：『般若以什麼為體？』 趙州禪師放下掃帚，拍手大笑。師父便回到方丈。有一位僧人要離開，師父問：『去什麼地方？』 僧人說：『暫時去江西。』 師父說：『我勞煩你一件事可以嗎？』 僧人說：『和尚有什麼事？』 師父說：『把老僧帶去。』 僧人說：『更有勝過和尚的人，也不能帶得去。』 師父便不再說話。那位僧人後來把這件事告訴了洞山禪師（Dongshan）。洞山禪師說：『你為什麼那樣說？』 僧人問：『和尚您怎麼說？』 洞山禪師說：『得。』（法眼禪師另外評論說：『和尚如果要走，我來提。』）

【English Translation】 English version: Near and far, whose face is this about? If you understand, understand immediately; if you don't understand, then disperse. Someone asked: 'What is Bodhidharma's intention in coming from the West?' The master then struck him. All other provisions are suitable for those of superior capacity; those of medium and inferior capacity cannot fathom their depths. In the Da Zhong years of the Tang Dynasty, the master passed away on this mountain. He was posthumously honored by imperial decree as Chan Master Duanji (Duanji Chanshi), and his stupa was named Guangye (Guangye). Chan Master Huanzhong (Huanzhong Chanshi) of Mount Daci in Hangzhou was a native of Puban, with the surname Lu. His crown of the head was round and prominent, and his voice was like a bell. In his youth, he mourned the death of his mother and lived in a hut by her grave. After the mourning period, to repay the boundless kindness of his parents, he left home at Tongzi Temple in Bingzhou. He received the precepts at Mount Song and studied various Vinaya teachings. Later, he visited Baizhang (Baizhang) and received the mind-seal. He bid farewell and went to Changlu Temple on Mount Nanyue, where he built a hut on the summit. One day, Nanquan (Nanquan) arrived and asked: 'What is the master of the hermitage?' The master replied: 'Blue sky, blue sky.' Nanquan said: 'Let the blue sky be. What is the master of the hermitage?' The master said: 'If you understand, then understand; don't be verbose.' Nanquan flicked his sleeve and left. Later, the master resided at North Daci Mountain in Zhejiang. In his Dharma talk, he said: 'This mountain monk does not answer questions; I can only recognize illness.' At that time, a monk came forward and stood before the master. The master then descended from his seat and returned to his abbot's quarters. (Fayan (Fayan) commented: 'Among the assembly, some say that the illness is right before their eyes, yet they do not recognize it.' Xuanjue (Xuanjue) commented: 'Tell me, does Daci recognize the illness or not? Is this monk's coming forward an illness or not? If it is said to be an illness, then is every act of walking, standing, sitting, and lying down an illness? If it is said not to be an illness, then why did he come forward?') Zhaozhou (Zhaozhou) asked: 'What does Prajna (Prajna, wisdom) take as its substance?' The master said: 'What does Prajna take as its substance?' Zhaozhou laughed loudly and left. The next day, the master saw Zhaozhou sweeping the ground and asked: 'What does Prajna take as its substance?' Zhaozhou put down his broom, clapped his hands, and laughed loudly. The master then returned to his abbot's quarters. A monk was about to leave, and the master asked: 'Where are you going?' The monk said: 'Temporarily going to Jiangxi.' The master said: 'May I trouble you with something?' The monk said: 'What is the master's business?' The master said: 'Take this old monk with you.' The monk said: 'Even someone greater than the master could not take you.' The master then remained silent. The monk later told Dongshan (Dongshan) about this. Dongshan said: 'Why did you say that?' The monk asked: 'What would the master say?' Dongshan said: 'Got it.' (Fayan commented separately: 'If the master wants to go, I will carry him.')

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笠子)洞山又問其僧。大慈別有什麼言句。僧云。有時示眾云。說得一丈不如行取一尺。說得一尺不如行取一寸。洞山云。我不恁么道。僧云。作么生。洞山云。說取行不得底。行取說不得底(云居云。行時無說路。說時無行路。不說不行時合行什麼路。樂普云。行說俱到即本事無。行說俱不到即本事在)后屬唐武宗廢教。師短褐隱居。大中壬申歲重剃染大揚宗旨。咸通三年二月十五日不疾而逝。壽八十三。臘五十四。僖宗謚性空大師定慧之塔。

天臺平田普岸禪師洪州人也。于百丈門下得旨。后聞天臺勝概聖賢間出。思欲高蹈方外遠追遐躅。乃結茅剃草宴寂林下。日居月諸為四眾所知。建立精藍號平田禪院焉。有時謂眾曰。神光不昧萬古徽猷。入此門來莫存知解。有僧到參。師打一拄杖。其僧近前把住拄杖。師曰。老僧適來造次。僧卻打師一拄杖。師曰。作家作家。僧禮拜。師把住曰。是阇梨造次。僧大笑。師曰。遮個師僧今日大敗也。有偈示眾曰。

大道虛曠　　常一真心　　善惡勿思 　神清物表　　隨緣飲啄　　更復何為

終於本院。今山門有遺塔存焉宋朝重加修飾。賜額曰壽昌。岸禪師即壽昌開山和尚也。

筠州五峰常觀禪師有僧問。如何是五峰境。師云險。僧云。如何是境中人。

【現代漢語翻譯】 現代漢語譯本 洞山又問那個僧人：『大慈（Daci，禪師名）還有什麼特別的言語嗎？』僧人說：『有時他對大眾說，說出一丈的道理不如行動一尺，說出一尺的道理不如行動一寸。』洞山說：『我不是這樣說的。』僧人問：『您怎麼說？』洞山說：『說那些無法行動的，行動那些無法說的。（云居（Yunju，地名）說：行動時沒有說話的路，說話時沒有行動的路，不說不行動時該走什麼路？樂普（Lopu，禪師名）說：行動和說話都達到極致，就沒有本領；行動和說話都達不到極致，本領就在那裡。）』後來趕上唐武宗（Tang Wuzong，唐朝皇帝）廢除佛教，洞山便穿著粗布衣服隱居起來。大中（Dazhong，年號）壬申年，重新剃髮染衣，大力弘揚禪宗宗旨。咸通（Xiantong，年號）三年二月十五日，無疾而終，享年八十三歲，僧臘五十四年。僖宗（Xizong，唐朝皇帝）謚號為性空大師（Xingkong Dashi），並賜塔名為定慧之塔（Dinghui zhi Ta）。

天臺平田普岸禪師（Pingtan Puan Chanshi of Tiantai，禪師名）是洪州（Hongzhou，地名）人。在百丈（Baizhang，禪師名）門下領悟禪宗宗旨。後來聽說天臺山（Tiantai Mountain，地名）風景優美，聖賢輩出，就想遠離塵世，追尋先賢的足跡。於是結廬而居，剃草為生，在山林中安靜度日。時間久了，被四眾弟子所知。於是建立寺廟，名為平田禪院（Pingtan Chanyuan）。有時對大眾說：『神光（Shenguang，佛教術語，指佛性）不昧，萬古徽猷（Wan'gu Huiyou，美好的法則）。進入此門，不要存有知解（Zhijie，知性的理解）。』有僧人前來參拜，禪師用拄杖打了一下。僧人上前抓住拄杖。禪師說：『老僧剛才冒犯了。』僧人反過來打禪師一拄杖。禪師說：『真有本事，真有本事。』僧人禮拜。禪師抓住他說：『是阇梨（Sheli，梵語，指弟子）冒犯了。』僧人大笑。禪師說：『這個師僧今天徹底失敗了。』有偈語告誡大眾：

大道虛曠，常一真心，善惡勿思， 神清物表，隨緣飲啄，更復何為。

最終在本院圓寂。現在山門還有遺留的塔存在，宋朝（Song Dynasty）重新加以修飾，賜額為壽昌（Shouchang）。岸禪師（An Chanshi）就是壽昌寺（Shouchang Temple）的開山和尚。

筠州五峰常觀禪師（Changguan Chanshi of Wufeng in Yunzhou，禪師名）有僧人問：『什麼是五峰（Wufeng，地名）的境界？』禪師說：『險。』僧人問：『什麼是境界中的人？』

【English Translation】 English version Dongshan then asked the monk, 'What special sayings did Daci (Daci, name of a Chan master) have?' The monk said, 'Sometimes he would tell the assembly, 'Speaking of a zhang (a unit of length) is not as good as acting one chi (a smaller unit of length), speaking of one chi is not as good as acting one cun (an even smaller unit of length).' Dongshan said, 'I don't say it that way.' The monk asked, 'How do you say it?' Dongshan said, 'Speak of that which cannot be acted upon, act upon that which cannot be spoken of.' (Yunju (Yunju, place name) said, 'When acting, there is no way to speak; when speaking, there is no way to act. If neither speaking nor acting, what way should be followed?' Lopu (Lopu, name of a Chan master) said, 'When both acting and speaking reach perfection, there is no inherent ability; when neither acting nor speaking reach perfection, the inherent ability is there.')' Later, during the reign of Emperor Wuzong of the Tang Dynasty (Tang Wuzong, emperor of the Tang Dynasty) when Buddhism was suppressed, the master hid himself in coarse clothing. In the year of Renshen during the Dazhong era (Dazhong, era name), he shaved his head and dyed his robes again, vigorously promoting the principles of Chan Buddhism. On the fifteenth day of the second month of the third year of Xiantong (Xiantong, era name), he passed away without illness, at the age of eighty-three, with fifty-four years as a monk. Emperor Xizong (Xizong, emperor of the Tang Dynasty) bestowed the posthumous title Xingkong Dashi (Xingkong Dashi) and named his pagoda Dinghui zhi Ta (Dinghui zhi Ta).

Chan Master Pingtan Puan of Tiantai (Pingtan Puan Chanshi of Tiantai, name of a Chan master), a native of Hongzhou (Hongzhou, place name), attained the essence of Chan under Baizhang (Baizhang, name of a Chan master). Later, hearing of the beautiful scenery and the emergence of sages in Tiantai Mountain (Tiantai Mountain, place name), he desired to transcend the world and follow in the footsteps of the ancients. So he built a hut, cleared the grass, and lived quietly in the forest. Over time, he became known to the fourfold assembly (monks, nuns, laymen, and laywomen). He then established a monastery named Pingtan Chanyuan (Pingtan Chanyuan). Sometimes he would say to the assembly, 'The divine light (Shenguang, Buddhist term, referring to Buddha-nature) is never obscured, the excellent laws of all ages (Wan'gu Huiyou, excellent laws). Upon entering this gate, do not harbor intellectual understanding (Zhijie, intellectual understanding).' A monk came to visit, and the master struck him with his staff. The monk stepped forward and grabbed the staff. The master said, 'This old monk was just being rash.' The monk struck the master with the staff in return. The master said, 'A true master, a true master!' The monk bowed. The master grabbed him and said, 'It is you, Sheli (Sheli, Sanskrit term for disciple), who are being rash.' The monk laughed loudly. The master said, 'This monk has utterly failed today.' He had a verse to instruct the assembly:

The Great Way is vast and empty, the constant is the one true mind, do not think of good or evil, The spirit is clear beyond things, follow conditions in eating and drinking, what more is there to do?

He eventually passed away in this monastery. The remaining pagoda still exists at the mountain gate, and it was renovated in the Song Dynasty (Song Dynasty), with the bestowed name Shouchang (Shouchang). Chan Master An (An Chanshi) was the founding abbot of Shouchang Temple (Shouchang Temple).

Chan Master Changguan of Wufeng in Yunzhou (Changguan Chanshi of Wufeng in Yunzhou, name of a Chan master) A monk asked, 'What is the realm of Wufeng (Wufeng, place name)?' The master said, 'Dangerous.' The monk asked, 'What is the person within the realm?'

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師云塞。有僧辭師云。阇梨向什麼處去。僧云。臺山去。師豎起一指云。若見文殊了。卻來遮里與汝相見。僧無對。師問一僧。汝還見牛么。僧云見。師云。見左角。見右角。僧無對。師自代云。見無左右(仰山別云。還辨左右么。)又有僧辭師云。汝去諸方去莫謗老僧在遮里。僧云。某甲不道和尚在遮里。師云。汝道老僧在什麼處僧豎起一指。師云。早是謗老僧也。

潭州石霜山性空禪師僧問。如何是西來意。師曰。若人在千尺井中。不假寸繩出得此人。即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出死屍著(沙彌即仰山也)沙彌后舉問耽源。如何出得井中人。耽源曰。咄癡漢誰在井中。后問溈山。如何出得井中人。溈山乃呼慧寂。寂應諾。溈山曰。出也及住仰山嘗舉前語謂眾曰。我耽源處得名。溈山處得地。

福州大安禪師者本州人也。姓陳氏。幼于黃檗山受業聽習律乘。嘗自念言。我雖勤苦而未聞玄極之理。乃孤錫遊方將往洪州路出上元逢一老父。謂師曰。師往南昌當有所得。師即造于百丈。禮而問曰。學人慾求識佛。何者即是。百丈曰。大似騎牛覓牛。師曰。識后如何。百丈曰。如人騎牛至家。師曰。未審始終如何保任。百丈曰。如牧牛人執杖視之不令犯人苗稼。

【現代漢語翻譯】 現代漢語譯本： 師父說：『塞。』有僧人向師父告辭說：『阇梨（Acharya，阿阇梨，意為導師）您要去哪裡？』僧人說：『去臺山。』師父豎起一根手指說：『如果見到文殊菩薩了，就回到這裡與你相見。』僧人無言以對。師父問一個僧人：『你還見到牛嗎？』僧人說：『見到。』師父說：『見到左角，還是見到右角？』僧人無言以對。師父自己回答說：『見到沒有左右。』（仰山另外說：『還能分辨左右嗎？』）又有僧人向師父告辭說：『你到各處去，不要誹謗老僧在這裡。』僧人說：『我不會說和尚您在這裡。』師父說：『你說老僧在哪裡？』僧人豎起一根手指。師父說：『這已經是誹謗老僧了。』 潭州石霜山性空禪師，有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』禪師說：『如果有人在千尺井中，不借助一寸繩子能把這個人救出來，就告訴你西來意。』僧人說：『近日湖南暢和尚出世，也為人東說西說。』禪師叫沙彌：『把死屍拖出去。』（沙彌就是仰山）沙彌後來把這件事拿去問耽源：『如何救出井中人？』耽源說：『咄！癡漢！誰在井中？』後來問溈山：『如何救出井中人？』溈山於是呼喚慧寂。慧寂應諾。溈山說：『出來了。』以及住在仰山，曾經舉起前面的話對眾人說：『我在耽源處得到名，在溈山處得到地。』 福州大安禪師，是本州人，姓陳。小時候在黃檗山學習，聽習律宗。曾經自己想：『我雖然勤苦，但還沒有聽到玄妙至極的道理。』於是獨自遊方，將要前往洪州，路上經過上元，遇到一位老父，對禪師說：『師父前往南昌，應當有所得。』禪師於是前往百丈，禮拜后問道：『學人想要認識佛，哪個才是？』百丈說：『很像騎牛找牛。』禪師說：『認識之後如何？』百丈說：『像人騎牛到家。』禪師說：『不知道始終如何保任？』百丈說：『像牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』

【English Translation】 English version: The master said, 'Silence.' A monk bid farewell to the master, saying, 'Acharya (teacher), where are you going?' The monk said, 'Going to Mount Tai.' The master raised a finger and said, 'If you see Manjusri (Bodhisattva of wisdom), come back here to meet you.' The monk was speechless. The master asked a monk, 'Do you still see the ox?' The monk said, 'I see it.' The master said, 'Do you see the left horn or the right horn?' The monk was speechless. The master answered himself, 'I see no left or right.' (Yangshan said differently, 'Can you still distinguish left and right?') Another monk bid farewell to the master, saying, 'When you go to various places, do not slander the old monk here.' The monk said, 'I will not say that the abbot is here.' The master said, 'Where do you say the old monk is?' The monk raised a finger. The master said, 'That is already slandering the old monk.' Zen Master Xingkong of Shishuang Mountain in Tanzhou, a monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in coming from the West)?' The master said, 'If someone is in a thousand-foot well, and can get this person out without using an inch of rope, then I will answer your question about the meaning of the Westward Transmission.' The monk said, 'Recently, the Venerable Chang in Hunan has appeared in the world, also speaking east and west for people.' The Zen master called the novice, 'Drag the corpse out.' (The novice was Yangshan) The novice later asked Damyuan about this, 'How to get the person out of the well?' Damyuan said, 'Bah! Fool! Who is in the well?' Later, he asked Weishan, 'How to get the person out of the well?' Weishan then called Huiji. Huiji responded. Weishan said, 'Out!' And living at Yangshan, he once raised the previous words to the crowd, saying, 'I got the name at Damyuan's place, and got the ground at Weishan's place.' Zen Master Daan of Fuzhou was a native of this state, surnamed Chen. As a child, he studied at Huangbo Mountain, listening to and learning the Vinaya (monastic rules). He once thought to himself, 'Although I am diligent, I have not yet heard the profound and ultimate truth.' So he traveled alone, intending to go to Hongzhou, and on the way through Shangyuan, he met an old man who said to the Zen master, 'Master, if you go to Nanchang, you should gain something.' The Zen master then went to Baizhang, bowed and asked, 'This student wants to recognize the Buddha, which one is it?' Baizhang said, 'It's very much like riding an ox to find an ox.' The Zen master said, 'What about after recognizing it?' Baizhang said, 'Like a person riding an ox home.' The Zen master said, 'I don't know how to maintain it from beginning to end?' Baizhang said, 'Like a cowherd holding a staff and watching the ox, not letting it trespass on other people's crops.'

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師自茲領旨更不馳求。同參祐禪師創居溈山也。師躬耕助道。及祐禪師歸寂。眾請接踵住持。師上堂云。汝諸人總來就安求覓什麼。若欲作佛汝自是佛而卻傍家走。匆匆如渴鹿趁陽焰。何時得相應去。阿爾欲作佛。但無如許多顛倒攀緣妄想惡覺垢欲不凈眾生之心。則汝便是初心正覺佛。更向何處別討所以。安在溈山三十來年。吃溈山飯屙溈山屎。不學溈山禪。只看一頭水牯牛。若落路入草便牽出。若犯人苗稼即鞭撻調伏。既久可憐生受人言語。如今變作個露地白牛常在面前。終日露迥迥地。趁亦不去也。汝諸人各自有無價大寶。從眼門放光照山河大地。耳門放光領辨一切善惡音響。六門晝夜常放光明。亦名放光三昧。汝自不識取影在四大身中。內外扶持不教傾側。如人負重擔從獨木橋上過。亦不教失腳。且是什麼物任持便得。如是汝若覓豪發即不見。故志公和尚云。內外追尋覓。總無境上施為渾大有問。一切施為是法身用如何是法身。師云。一切施為是法身用。僧云。離卻五蘊如何是本來身。師云地水火風受想行識僧云。遮個是五蘊。師云。遮個異五蘊。問此陰已謝彼陰未生時如何。師云。此陰未謝那個是大德。僧云。不會。師云。若會此陰便明彼陰。問大用現前不存軌則時如何。師云。汝用得但用。僧乃脫膊繞師三

【現代漢語翻譯】 現代漢語譯本： 慧寂禪師（師）從此領悟了禪宗的宗旨，不再向外馳求。他和同參的靈祐禪師（祐禪師）一起開創了溈山道場。慧寂禪師親自耕田種地，幫助道場的運作。等到靈祐禪師圓寂后，大家請慧寂禪師接任住持。慧寂禪師上堂說法時說：『你們這些人總來到這裡，想要求得什麼、尋找什麼呢？如果想要成佛，要知道你們自己就是佛，卻反而向外奔走。就像口渴的鹿追逐陽光下的熱氣一樣，什麼時候才能相應呢？你們想要成佛，只要沒有那麼多的顛倒、攀緣、妄想、惡覺、垢欲、不凈眾生之心，那麼你們就是初心正覺的佛了。還向哪裡另外尋找什麼道理呢？我在溈山三十多年，吃溈山的飯，拉溈山的屎，不學溈山的禪，只看管一頭水牯牛（比喻人的妄心）。如果它走錯了路，進入草地，就把它牽出來；如果它侵害了別人的莊稼，就用鞭子抽打它，調伏它。時間久了，這頭牛變得很可憐，開始聽得懂人話。現在它變成了一頭露地白牛（比喻清凈的真心），常常就在眼前。整天赤裸裸地，趕也趕不走。』 『你們每個人都有無價的大寶（比喻佛性），從眼門放出光明，照耀山河大地；從耳門放出光明，分辨一切善惡音響。六根門頭晝夜不停地放出光明，也叫做放光三昧（一種禪定境界）。你們自己不認識，讓這個影子（比喻妄心）在四大（地、水、火、風）身體中，內外扶持，不讓身體傾斜倒地。就像一個人揹著重擔，從獨木橋上走過，也不讓腳滑落。那麼，是什麼東西在支撐著呢？』 『像這樣，你們如果尋找一根毫毛也找不到。』所以志公和尚說：『內外追尋覓，總無境上施為渾大有。』 有僧人問：『一切施為是法身（佛的化身）的作用，那麼什麼是法身呢？』 慧寂禪師說：『一切施為是法身的作用。』 僧人問：『離開了五蘊（色、受、想、行、識），什麼是本來身呢？』 慧寂禪師說：『地、水、火、風、受、想、行、識。』 僧人說：『這個是五蘊。』 慧寂禪師說：『這個異於五蘊。』 有僧人問：『此陰（指前一念）已經謝落，彼陰（指后一念）尚未生起時，如何？』 慧寂禪師說：『此陰未謝，那個是大德（指覺悟的自性）？』 僧人說：『不會。』 慧寂禪師說：『如果會得此陰，便能明白彼陰。』 有僧人問：『大用現前，不遵循規則時，如何？』 慧寂禪師說：『你用得，但用。』 於是這個僧人脫掉上衣，繞著慧寂禪師轉了三圈。

【English Translation】 English version: Zen Master Huiji (Shi) from then on understood the essence of Zen and no longer sought externally. Together with his fellow practitioner Zen Master Lingyou (You Chanshi), he founded the Weishan monastery. Zen Master Huiji personally cultivated the land, assisting in the operation of the monastery. After Zen Master Lingyou passed away, everyone invited Zen Master Huiji to take over as abbot. Zen Master Huiji said during a Dharma talk: 'What do you all come here seeking? If you want to become a Buddha, know that you yourselves are already Buddhas, yet you run around externally. Like a thirsty deer chasing after the mirage in the sunlight, when will you ever be in accord?' If you want to become a Buddha, just be without so much inverted, clinging, delusional, evil-aware, defiled desire, impure sentient being mind, then you are the Buddha of original intention and right awareness. Where else do you need to seek for the reason? I have been at Weishan for over thirty years, eating Weishan's rice, defecating Weishan's excrement, not learning Weishan's Zen, only watching over a water buffalo (an analogy for the deluded mind). If it goes astray and enters the grass, I pull it out; if it damages other people's crops, I whip it and tame it. After a long time, this buffalo becomes pitiful and begins to understand human speech. Now it has transformed into a naked white ox (an analogy for the pure true mind), always right in front of me. All day long, it is bare and exposed, and I can't chase it away.' 'Each of you has a priceless great treasure (an analogy for Buddha-nature), emitting light from the eye-gate, illuminating mountains, rivers, and the great earth; emitting light from the ear-gate, distinguishing all good and evil sounds. The six sense-gates constantly emit light day and night, also called the Light-Emitting Samadhi (a state of meditative concentration). You yourselves do not recognize it, allowing this shadow (an analogy for the deluded mind) to be within the Four Great Elements (earth, water, fire, wind) of the body, supporting it internally and externally, not allowing the body to tilt and fall. It's like a person carrying a heavy burden, crossing a single-plank bridge, also not allowing their foot to slip. So, what is it that is supporting it?' 'Like this, if you seek for a single hair, you will not find it.' Therefore, Zen Master Zhigong said: 'Searching inside and out, you find nothing; yet in the realm of action, everything is fully present.' A monk asked: 'All actions are the function of the Dharmakaya (the embodiment of the Dharma), so what is the Dharmakaya?' Zen Master Huiji said: 'All actions are the function of the Dharmakaya.' The monk asked: 'Apart from the Five Skandhas (form, feeling, perception, volition, consciousness), what is the original body?' Zen Master Huiji said: 'Earth, water, fire, wind, feeling, perception, volition, consciousness.' The monk said: 'This is the Five Skandhas.' Zen Master Huiji said: 'This is different from the Five Skandhas.' A monk asked: 'When this skandha (referring to the previous thought) has ceased and that skandha (referring to the next thought) has not yet arisen, what is it like?' Zen Master Huiji said: 'This skandha has not ceased, who is the great virtuous one (referring to the enlightened self-nature)?' The monk said: 'I don't understand.' Zen Master Huiji said: 'If you understand this skandha, then you will understand that skandha.' A monk asked: 'When great function manifests, not adhering to rules, what is it like?' Zen Master Huiji said: 'If you can use it, then use it.' Then the monk took off his upper garment and circled Zen Master Huiji three times.

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匝。師云。向上事何不道取。僧擬開口。師便打云。遮野狐精出去。有僧上法。堂顧視東西不見師。乃云。好個法堂只是無人。師從門裡出雲。作么。無對雪峰和尚因入山採得一枝木。其形似蛇。于背上題云。本自天然不假雕琢寄來與師。師云。本色住山人且無刀斧痕。人問師。佛在何處。師云。不離心。又云。雙峰上人有何所得。師云。法無所得。設有所得得本無得。有僧問云。黃巢軍來和尚向什麼處迴避。師云。五蘊山中。僧云。忽被他捉著時如何。師云。惱亂將軍。師大化閩城二十餘載。唐中和三年十月二十二日歸黃檗寺示疾而終。塔于楞伽山。敕謚圓智禪師證真之塔。

福州古靈神贊禪師。本州大中寺受業后。行腳遇百丈開悟。卻回本寺。受業師問曰。汝離吾在外得何事業。曰並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛殿而佛不聖。其師。回首視之師曰。佛雖不聖且能放光。其師又一日在窗下看經。蜂子投窗紙求出。師睹之曰。世界如許廣闊不肯出。鉆他故紙驢年去得。其師置經問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。其師於是告眾致齋。請師說法。師登座舉唱百丈門風。乃曰。靈光獨耀迥脫根塵。體露真常不拘文字。心性

【現代漢語翻譯】 現代漢語譯本： 僧人：請問禪師，更深層次的道理是什麼，為什麼不說出來？ 禪師：(僧人)剛要開口，禪師就打了他一下，說：『你這野狐精，給我出去！』 有僧人上法堂，環顧四周，沒見到禪師，就說：『好一座法堂，可惜沒人啊。』 禪師從門裡出來，問道：『怎麼了？』 （無人回答） 雪峰和尚曾經入山採得一根木頭，形狀像蛇，在蛇背上題字說：『天生如此，不假雕琢，寄來給您。』 禪師說：『保持本色的住山人，本來就沒有刀斧的痕跡。』 有人問禪師：『佛在哪裡？』 禪師說：『不離心。』 又問：『雙峰上人有什麼領悟？』 禪師說：『佛法本無所得，即使有所得，也是得到那本無所得的境界。』 有僧人問：『黃巢軍隊來了，和尚您往哪裡躲避？』 禪師說：『躲在五蘊山中。』（五蘊：色、受、想、行、識） 僧人問：『萬一被他們抓住了怎麼辦？』 禪師說：『擾亂將軍。』 禪師在閩城弘法二十多年，唐中和三年十月二十二日，回到黃檗寺，示現疾病而終。塔建在楞伽山，朝廷賜謚號為圓智禪師證真之塔。

福州古靈神贊禪師，在本州大中寺出家，後來遊方參學，在百丈禪師處開悟。之後回到本寺，他的受業師問他：『你離開我到外面，得到了什麼成就？』 神贊禪師說：『並沒有什麼成就。』 於是受業師就讓他負責勞役。一天，受業師洗澡，讓神贊禪師幫他搓背。神贊禪師就拍著他的背說：『好一座佛殿，可惜佛不靈。』 他的受業師回頭看著他，神贊禪師說：『佛雖然不靈，但還能放光。』 又有一天，他的受業師在窗下看經，一隻蜜蜂撞到窗戶紙上，想飛出去。神贊禪師看到后說：『世界如此廣闊，你不肯出去，卻鉆這破紙，要到驢年才能出去啊！』 他的受業師放下經書，問道：『你遊方參學遇到了什麼人？我前後見你說話不同尋常。』 神贊禪師說：『我蒙百丈和尚指點了一個歇腳的地方，現在想報答您的慈悲恩德罷了。』 他的受業師於是告訴眾人，準備齋飯，請神贊禪師說法。神贊禪師登上法座，宣揚百丈禪師的宗風，說道：『靈光獨自照耀，完全脫離了世俗的束縛，顯露出真如本性，不拘泥於文字。心性』

【English Translation】 English version: Monk: Master, what is the ultimate matter? Why don't you tell us? Master: (As the monk) was about to open his mouth, the Master hit him and said, 'Get out, you fox spirit!' A monk went up to the Dharma Hall, looked around, and not seeing the Master, said, 'What a fine Dharma Hall, but there's no one here.' The Master came out from the door and asked, 'What's the matter?' (No one answered) Once, the monk Xuefeng went into the mountains and found a piece of wood that looked like a snake. He wrote on its back, 'Naturally made, not artificially carved,' and sent it to the Master. The Master said, 'A mountain dweller of true color has no trace of knives or axes.' Someone asked the Master, 'Where is the Buddha?' The Master said, 'Not apart from the mind.' He also asked, 'What has the monk Shuangfeng attained?' The Master said, 'The Dharma has nothing to be attained. Even if something is attained, it is attaining that which is inherently unattainable.' A monk asked, 'When the Huang Chao army comes, where will the Master go to avoid them?' The Master said, 'In the mountain of the five aggregates.' (Five aggregates: form, feeling, perception, volition, consciousness) The monk asked, 'What if they catch you?' The Master said, 'Trouble the general.' The Master transformed the Min city for more than twenty years. In the third year of Zhonghe in the Tang Dynasty, on October 22nd, he returned to Huangbo Temple, manifested illness, and passed away. His stupa was built on Mount Lengjia, and the court posthumously conferred the title 'Zen Master Yuanzhi, Stupa of Witnessing Truth'.

Zen Master Guling Shenzan of Fuzhou, after being ordained at Dazhong Temple in this state, traveled and encountered Baizhang, where he attained enlightenment. He then returned to his original temple. His ordination master asked him, 'What achievements have you gained outside since you left me?' Zen Master Shenzan said, 'I have gained no achievements.' So his ordination master put him in charge of labor. One day, his ordination master was taking a bath and asked Zen Master Shenzan to scrub his back. Zen Master Shenzan patted his back and said, 'What a fine Buddha hall, but the Buddha is not efficacious.' His ordination master turned around to look at him, and Zen Master Shenzan said, 'Although the Buddha is not efficacious, he can still emit light.' Another day, his ordination master was reading scriptures under the window, and a bee bumped into the window paper, trying to get out. Zen Master Shenzan saw this and said, 'The world is so vast, but you refuse to go out, and instead drill through this old paper. You'll only get out in the year of the donkey!' His ordination master put down the scriptures and asked, 'What kind of person did you meet during your travels? I have seen that your words are unusual before and after.' Zen Master Shenzan said, 'I was fortunate to have Zen Master Baizhang point out a place to rest, and now I want to repay your kindness and virtue.' His ordination master then told the assembly to prepare a vegetarian meal and invited Zen Master Shenzan to give a Dharma talk. Zen Master Shenzan ascended the Dharma seat, proclaimed the teachings of Zen Master Baizhang, and said, 'The spiritual light shines alone, completely detached from the dust of the world, revealing the true nature, not bound by words. Mind nature'

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無染本自圓成。但離妄緣即如如佛。其師于言下感悟曰。何期垂老得聞極則事。師后住古靈聚徒數載。臨遷化剃沐聲鐘。告眾曰。汝等諸人還識無聲三昧否。眾曰。不識。師曰。汝等靜聽莫別思惟眾皆側聆。師儼然順寂。塔存本山焉。

廣州和安寺通禪師者。婺州雙林寺受業。自幼寡言。時人謂之不語通也。因禮佛有禪者問云。座主禮底是什麼。師云。是佛。禪者乃指像云。這個是何物。師無對。至夜具威儀禮問禪者云。今日所問某甲未知意旨如何。禪者云。座主幾夏邪師云。十夏。禪者云。還曾出家也未。師轉茫然。禪者云。若也不會百夏奚為。禪者乃命師同參馬祖。行至江西馬祖已圓寂。乃謁百丈頓釋疑情。有人問。師是禪師否。師云。貧道不曾學禪。師良久卻召其人。其人應諾。師指棕櫚樹子(其人無對)。

師一日令仰山將床子來。仰山將到。師云。卻送本處。仰山從之。師云。床子那邊是什麼物。仰山云。無物。師云遮邊是什麼物。仰山云。無物。師召云慧寂。仰山云諾。師云去。

江州龍雲臺禪師有僧問。如何是祖師西來意。師云。老僧昨夜欄里失卻牛。

京兆(目錄及正宗記皆言洛京)衛國院道禪師僧到參。師問。何方來。僧云。湘南來。師云。黃河清未。僧無對(溈山代云

【現代漢語翻譯】 現代漢語譯本： 無染的本性本來就是圓滿成就的。只要遠離虛妄的因緣，當下就是如如佛。古靈禪師的老師聽了這話，立刻感悟說：『沒想到我這把年紀了，還能聽到如此究竟的道理！』禪師後來住在古靈，聚集徒眾數年。臨終遷化時，剃頭沐浴，敲鐘，告訴大家說：『你們這些人還知道無聲三昧嗎？』大家說：『不知道。』禪師說：『你們靜靜地聽，不要胡思亂想。』大家全都側耳傾聽。禪師安詳地圓寂了。塔還留在本山。 廣州和安寺的通禪師，在婺州雙林寺出家。從小就很少說話，當時的人稱他為『不語通』。有一次禮佛時，有禪者問他說：『座主禮拜的是什麼？』禪師說：『是佛。』禪者就指著佛像說：『這個是什麼東西？』禪師答不上來。到了晚上，禪師整理好衣冠，恭敬地向禪者請教說：『今天您問的問題，我實在不明白是什麼意思。』禪者說：『座主有多少年了？』禪師說：『十年了。』禪者說：『還出家了嗎？』禪師更加茫然。禪者說：『如果還不明白，就算一百年又有什麼用？』禪者就讓禪師去參拜馬祖。走到江西時，馬祖已經圓寂了，於是禪師去拜見百丈禪師，立刻解開了心中的疑惑。有人問：『禪師是禪師嗎？』禪師說：『貧道不曾學禪。』禪師過了一會兒，卻叫那個人。那個人答應了。禪師指著棕櫚樹的果實（那個人無言以對）。 禪師有一天讓仰山把床拿來。仰山拿來了。禪師說：『放回原來的地方。』仰山照做了。禪師說：『床的那邊是什麼東西？』仰山說：『沒有東西。』禪師說：『這邊是什麼東西？』仰山說：『沒有東西。』禪師叫道：『慧寂（仰山慧寂，仰山是他的住處）。』仰山答應道：『是。』禪師說：『去吧。』 江州龍雲臺禪師，有僧人問：『如何是祖師西來意？』禪師說：『老僧昨夜欄里失卻牛。』 京兆（目錄及正宗記都說是洛京）衛國院道禪師，有僧人來參拜。禪師問：『從哪裡來？』僧人說：『從湘南來。』禪師問：『黃河清了嗎？』僧人無言以對（溈山（溈山靈佑禪師）代答說：『待汝到日。』）

【English Translation】 English version: The stainless nature is inherently complete and perfect. Simply by separating from deluded conditions, one is immediately the Thus Come One Buddha (Tathagata Buddha). His teacher, upon hearing these words, instantly realized enlightenment, saying, 'Who would have thought that in my old age, I would hear such an ultimate truth!' The master later resided at Guling (ancient temple name), gathering disciples for several years. Approaching his passing, he shaved his head, bathed, and sounded the bell, announcing to the assembly, 'Do you all recognize the Samadhi of No Sound?' The assembly replied, 'We do not.' The master said, 'Listen quietly and do not engage in separate thoughts.' All listened attentively. The master serenely entered Nirvana. His stupa remains on the original mountain. Zen Master Tong of He'an Temple in Guangzhou received ordination at Shuanglin Temple in Wuzhou. From a young age, he spoke little, and people called him 'Silent Tong.' Once, while bowing to the Buddha, a Zen practitioner asked, 'What is the abbot bowing to?' The master replied, 'It is the Buddha.' The Zen practitioner then pointed to the statue and said, 'What is this thing?' The master had no answer. That night, he arranged his robes and respectfully asked the Zen practitioner, 'The question you asked today, I do not understand its meaning.' The Zen practitioner said, 'How many years have you been an abbot?' The master said, 'Ten years.' The Zen practitioner said, 'Have you even ordained?' The master was even more bewildered. The Zen practitioner said, 'If you do not understand, what is the use of even a hundred years?' The Zen practitioner then instructed the master to study with Mazu (Zen Master Ma-tsu Tao-i). Arriving in Jiangxi, Mazu had already passed away, so the master visited Baizhang (Zen Master Pai-chang Huai-hai) and instantly resolved his doubts. Someone asked, 'Is the master a Zen master?' The master said, 'This poor monk has never studied Zen.' After a while, the master called out to that person. The person responded. The master pointed to the palm tree fruit (the person had no reply). One day, the master instructed Yangshan (Yangshan Huiji, Yangshan is the place where he lived) to bring a bed. Yangshan brought it. The master said, 'Return it to its original place.' Yangshan did so. The master said, 'What is on that side of the bed?' Yangshan said, 'Nothing.' The master said, 'What is on this side?' Yangshan said, 'Nothing.' The master called out, 'Huiji (Yangshan Huiji).' Yangshan replied, 'Yes.' The master said, 'Go.' Zen Master Longyuntai of Jiangzhou, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'This old monk lost his ox in the pen last night.' Zen Master Dao of Weiguo Temple in Jingzhao (both the catalog and the True Lineage Record say Luojing), a monk came to visit. The master asked, 'Where do you come from?' The monk said, 'From Xiangnan.' The master asked, 'Has the Yellow River cleared?' The monk had no reply (Weishan (Zen Master Wei-shan Ling-you) replied on his behalf, 'Wait until you arrive.')

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。小小狐兒要過但知過用疑作什麼)師因疾。有人來問疾。師不出。其人云。久聆和尚道德。忽承法體遺和。請和尚相見。師將缽鐼盛缽榰。令侍者擎出呈之。其人無對。

鎮州萬歲和尚僧問。大眾雲集合譚何事。師云。序品第一(歸宗柔別云。禮拜了去)。

洪州百丈山惟政禪師(此傳。舊在第六卷馬祖法嗣中大珠和尚之次。今以機緣推之。即移入此卷百丈海禪師法嗣中。作百丈涅槃和尚機緣也。按唐柳公權書。武翊黃所撰涅槃和尚碑云。師諱法正。以其善講涅槃經。故以涅槃為稱。今師本章中有云。汝與我開田。吾為汝說大義。則知其為涅槃和尚明矣。又稱南泉為師伯。則知其嗣百丈海公亦明矣。雖然惟政法正二名不同。蓋傳寫之訛耳。又覺范林間錄亦謂舊本之誤。及觀正宗記則有惟政法正之名。然百丈第代可數。明教但見其名不同。不能辨而俱存之。今當以碑為正也。而又卿公事苑乃云。百丈涅槃和尚是溈山嗣子而海公之孫。此尤大謬也。不足取矣)一日謂僧曰。汝與我開田了。我為汝說大義。僧開田了。歸請師說大義。師乃展開兩手。有老宿見日影透窗。問師曰。為復窗就日日就窗。師曰。長老房內有客歸去好。師問南泉曰。諸方善。知識還有不說似。人底法也無。南泉曰。有師曰作么生。曰不

【現代漢語翻譯】 現代漢語譯本：一個小狐貍想要通過，但只知道懷疑，要做什麼？』老師因為生病，有人來問候病情，老師不出來。那人說：『久仰和尚的道德，忽然聽說您法體違和，請和尚相見。』老師將缽盂盛滿缽底的食物，讓侍者捧出來給他看。那人無言以對。

鎮州萬歲和尚問僧人：『大眾在談論什麼事？』老師說：『序品第一（歸宗柔另外說：禮拜后離開）。』

洪州百丈山惟政禪師（根據此傳記，舊時在第六卷馬祖法嗣中的大珠和尚之後。現在根據機緣推斷，就移入此卷百丈海禪師法嗣中，作為百丈涅槃和尚的機緣。按照唐朝柳公權所書、武翊黃撰寫的《涅槃和尚碑》記載：老師名諱法正（Fa Zheng），因為他擅長講解《涅槃經》，所以用涅槃作為稱呼。現在老師在本章中說：『你為我開墾田地，我為你講說大義。』就知道他是涅槃和尚無疑了。又稱南泉（Nan Quan）為師伯，就知道他繼承百丈海公（Bai Zhang Hai Gong）的法嗣也很明顯了。雖然惟政（Wei Zheng）和法正兩個名字不同，大概是傳抄的錯誤。又覺范《林間錄》也說是舊本的錯誤。等到看《正宗記》則有惟政法正的名字。然而百丈的世系可以數清，明教只看到名字不同，不能分辨而都保留了。現在應當以碑文為準。而《卿公事苑》卻說：百丈涅槃和尚是溈山（Wei Shan）的嗣子而海公的孫子，這尤其大錯特錯了，不足為取。）有一天對僧人說：『你為我開墾田地了，我為你講說大義。』僧人開墾完田地，回來請老師講說大義。老師於是展開雙手。有位老修行看到日光透過窗戶，問老師說：『是窗戶靠近日光，還是日光靠近窗戶？』老師說：『長老房內有客人，請回吧。』老師問南泉說：『各處善知識還有不說像人一樣的法嗎？』南泉說：『有。』老師說：『怎麼做？』南泉說：『不……』

【English Translation】 English version: A little fox wants to pass, but only knows how to doubt, what to do?' The master was ill. Someone came to inquire about his health. The master did not come out. The person said, 'I have long admired the morality of the monk, and suddenly heard that your Dharma body is unwell. Please, monk, meet me.' The master filled the alms bowl with food from the bottom of the bowl and asked the attendant to hold it out for him to see. The person was speechless.

Venerable Wansui of Zhenzhou asked a monk, 'What are you all talking about?' The master said, 'Chapter One of the Introduction (Guizong Rou said separately: Bow and leave).'

Chan Master Weizheng of Mount Baizhang in Hongzhou (According to this biography, it was formerly after the Great Pearl Monk in the sixth volume of the Mazu lineage. Now, based on the circumstances, it has been moved to this volume of the Baizhang Hai Chan Master lineage, as the circumstances of the Baizhang Nirvana Monk. According to the 'Stele of Nirvana Monk' written by Liu Gongquan of the Tang Dynasty and composed by Wu Yihuang: The master's name is Fazheng, because he is good at explaining the Nirvana Sutra, so Nirvana is used as his title. Now the master says in this chapter: 'You cultivate the field for me, and I will explain the great meaning to you.' Then we know that he is undoubtedly the Nirvana Monk. He also calls Nanquan 'Uncle Master', so we know that he inherited the Dharma lineage of Baizhang Haigong is also obvious. Although the two names Weizheng and Fazheng are different, it is probably a mistake in transcription. Also, Juefan's 'Linjianlu' also says that it is a mistake in the old version. When we look at the 'Zhengzongji', we see the names Weizheng and Fazheng. However, the lineage of Baizhang can be counted clearly. Mingjiao only sees that the names are different and cannot distinguish them, so they are both retained. Now we should take the stele as the standard. However, the 'Qinggong Shiyuan' says: The Nirvana Monk of Baizhang is the successor of Weishan and the grandson of Haigong, which is a big mistake and not worth taking.) One day, he said to the monks, 'You have cultivated the field for me, and I will explain the great meaning to you.' The monk cultivated the field and returned to ask the master to explain the great meaning. The master then spread out his hands. An old practitioner saw the sunlight shining through the window and asked the master, 'Is the window closer to the sunlight, or is the sunlight closer to the window?' The master said, 'There is a guest in the elder's room, please go back.' The master asked Nanquan, 'Are there any virtuous teachers everywhere who do not speak like human beings?' Nanquan said, 'Yes.' The master said, 'How do they do it?' Nanquan said, 'No...'

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是心不是佛。師曰恁么即說。似人了也曰某甲即恁么。師曰。師伯作么生。曰我又不是善知識。爭知有說不說底法。師曰。某甲不會請師伯說。曰我大殺為汝說了也。僧問。如何是佛佛道齊。師曰。定也。師因入。京路逢官人。命吃飯。忽見驢鳴。官人召雲頭陀。師舉頭。官人卻指驢。師卻指官人(法眼別云但作驢鳴)洪州東山慧和尚遊山見一巖。僧問云。此巖有主也無。師云有。僧云。是什麼人。師云。三家村裡覓什麼。其僧入問。如何是巖中主。師云。還氣急么。有小師行腳回。師問。汝離吾在外多少時邪。小師云。十年。師云。不用指東指西。直道將來。小師云。對和尚不敢謾語。師喝云。遮打野漢。清田和尚一日與瑫上坐煎茶次。師敲繩床三下。瑫亦敲三下。師云。老僧敲有個善巧。上座敲有何道理。瑫曰。某甲敲有個方便。和尚敲作么生。師舉起盞子。瑫云。善知識眼應須恁么。煎茶了瑫卻問。和尚適來舉起盞子意作么生。師云。不可更別有也大於和尚與南用到茶堂。見一僧近前不審用云。我既不納汝。汝亦不見我。不審阿誰。僧無語。師云。不得平白地恁么問伊。用云。大於亦無語。師乃把其僧云。是爾恁么累我。亦然打一摑用便笑曰。朗月與青天。侍者到看師問云。金剛正定一切皆然。秋去冬來且作么

【現代漢語翻譯】 現代漢語譯本： 『是心不是佛』（認為當下之心並非即是佛）。 法眼禪師說：『如果這樣說，』 僧人說：『就像人一樣了。』 僧人說：『我就是這樣認為的。』 法眼禪師說：『你的師伯怎麼說？』 僧人說：『我又不是善知識（有證悟的導師），怎麼知道有說不說的法？』 法眼禪師說：『你不會，請師伯說。』 僧人說：『我已經為你說了太多了。』 有僧人問：『如何是佛佛道齊（佛與佛道平等）？』 法眼禪師說：『定也（確定如此）。』 法眼禪師進京，路上遇到一位官員，官員命人準備飯食。忽然聽到驢叫，官員叫道：『頭陀（苦行僧）。』 法眼禪師抬頭。 官員卻指著驢。 法眼禪師卻指著官員（法眼宗的另一位禪師說，不如直接學驢叫）。 洪州東山慧和尚遊山時，看到一個巖洞。 有僧人問：『這巖洞有主人嗎？』 慧和尚說：『有。』 僧人問：『是什麼人？』 慧和尚說：『三家村裡覓什麼（你在三家村裡尋找什麼）？』 那僧人進去問：『如何是巖中主（什麼是巖洞的主人）？』 慧和尚說：『還氣急么（你還喘氣嗎）？』 有個小沙彌行腳（雲遊參學）回來。 法眼禪師問：『你離開我在外面多久了？』 小沙彌說：『十年。』 法眼禪師說：『不用指東指西，直接說出來。』 小沙彌說：『對著和尚不敢說謊。』 法眼禪師喝道：『這打野漢（你這狂妄的傢伙）！』 清田和尚一天與瑫上座（一位資深僧人）一起煎茶。 清田和尚敲了三下繩床。 瑫上座也敲了三下。 清田和尚說：『老僧敲有我的巧妙之處，上座敲有什麼道理？』 瑫上座說：『我敲有我的方便之處。和尚敲作么生（和尚敲是為什麼）？』 清田和尚舉起茶盞。 瑫上座說：『善知識眼應須恁么（善知識的眼光就應該是這樣）！』 煎完茶后，瑫上座反問：『和尚剛才舉起茶盞是什麼意思？』 清田和尚說：『不可更別有也大（沒有什麼別的意思）。』 于和尚與南用到茶堂，看到一個僧人走上前來，不審用（不明白用處）說：『我既不納汝（我不接納你），汝亦不見我（你也看不見我），不審阿誰（不明白誰）？』 僧人無語。 于和尚說：『不得平白地恁么問伊（不能這樣隨便地問他）。』 南用也無語。 于和尚於是抓住那個僧人說：『是爾恁么累我（是你這樣連累我）！』 然後打了他一巴掌，南用便笑著說：『朗月與青天（明月與青天）！』 侍者來到，看到后問：『金剛正定一切皆然（金剛正定，一切都是如此），秋去冬來且作么（秋去冬來又該如何）？』

English version: 'The mind is not the Buddha' (thinking that the present mind is not the Buddha). The master said, 'If you say it like that,' The monk said, 'It's like a person.' The monk said, 'That's what I think.' The master said, 'What does your senior monk say?' The monk said, 'I am not a good advisor (an enlightened teacher), how would I know the Dharma of speaking or not speaking?' The master said, 'You don't understand, please let the senior monk speak.' The monk said, 'I have already said too much for you.' A monk asked, 'What is Buddha-Buddha-Dharma equality (Buddha and Buddha-Dharma are equal)?' The master said, 'It is certain (it is certain).' Master Fayan entered the capital and met an official on the road. The official ordered food to be prepared. Suddenly, he heard a donkey braying, and the official called out, 'Ascetic.' Master Fayan looked up. The official pointed at the donkey. Master Fayan pointed at the official (another Chan master of the Fayan school said that it would be better to imitate the donkey's braying directly). Hongzhou Dongshan Hui, the abbot, was visiting the mountains and saw a cave. A monk asked, 'Does this cave have an owner?' Abbot Hui said, 'Yes.' The monk asked, 'Who is it?' Abbot Hui said, 'What are you looking for in Sanjia Village (what are you looking for in Sanjia Village)?' The monk went in and asked, 'What is the master of the cave?' Abbot Hui said, 'Are you still out of breath?' A young novice returned from a pilgrimage. Master Fayan asked, 'How long have you been away from me?' The novice said, 'Ten years.' Master Fayan said, 'Don't point east and west, just say it directly.' The novice said, 'I dare not lie to the abbot.' Master Fayan shouted, 'You wild man!' One day, Abbot Qingtian was brewing tea with the senior monk Tao. Abbot Qingtian knocked on the rope bed three times. Senior Monk Tao also knocked three times. Abbot Qingtian said, 'The old monk's knocking has its subtleties, what is the reason for the senior monk's knocking?' Senior Monk Tao said, 'My knocking has its convenience. What is the abbot's knocking for?' Abbot Qingtian raised the teacup. Senior Monk Tao said, 'The eyes of a good advisor should be like this!' After brewing the tea, Senior Monk Tao asked in return, 'What did the abbot mean by raising the teacup just now?' Abbot Qingtian said, 'There is nothing else (there is no other meaning).' Abbot Yu and Nan Yong went to the tea hall and saw a monk coming forward. Not understanding the use, he said, 'Since I do not accept you, and you do not see me, who is not understood?' The monk was speechless. Abbot Yu said, 'You cannot ask him like that casually.' Nan Yong was also speechless. Abbot Yu then grabbed the monk and said, 'It is you who have implicated me!' Then he slapped him, and Nan Yong smiled and said, 'Bright moon and blue sky!' The attendant came and saw it, and asked, 'The Vajra Samadhi is all like this, what about autumn going and winter coming?'

【English Translation】 Modern Chinese Translation: 'This mind is not the Buddha' (believing that the present mind is not the Buddha). Chan Master Fayan said: 'If you say it like that,' The monk said: 'It's like a person.' The monk said: 'That's what I think.' Chan Master Fayan said: 'What does your senior monk say?' The monk said: 'I am not a good advisor (an enlightened teacher), how would I know the Dharma of speaking or not speaking?' Chan Master Fayan said: 'You don't understand, please let the senior monk speak.' The monk said: 'I have already said too much for you.' A monk asked: 'What is Buddha-Buddha-Dharma equality (Buddha and Buddha-Dharma are equal)?' Chan Master Fayan said: 'It is certain (it is certain).' Chan Master Fayan entered the capital and met an official on the road. The official ordered food to be prepared. Suddenly, he heard a donkey braying, and the official called out: 'Ascetic.' Chan Master Fayan looked up. The official pointed at the donkey. Chan Master Fayan pointed at the official (another Chan master of the Fayan school said that it would be better to imitate the donkey's braying directly). Hongzhou Dongshan Hui, the abbot, was visiting the mountains and saw a cave. A monk asked: 'Does this cave have an owner?' Abbot Hui said: 'Yes.' The monk asked: 'Who is it?' Abbot Hui said: 'What are you looking for in Sanjia Village (what are you looking for in Sanjia Village)?' The monk went in and asked: 'What is the master of the cave?' Abbot Hui said: 'Are you still out of breath?' A young novice returned from a pilgrimage. Chan Master Fayan asked: 'How long have you been away from me?' The novice said: 'Ten years.' Chan Master Fayan said: 'Don't point east and west, just say it directly.' The novice said: 'I dare not lie to the abbot.' Chan Master Fayan shouted: 'You wild man!' One day, Abbot Qingtian was brewing tea with the senior monk Tao. Abbot Qingtian knocked on the rope bed three times. Senior Monk Tao also knocked three times. Abbot Qingtian said: 'The old monk's knocking has its subtleties, what is the reason for the senior monk's knocking?' Senior Monk Tao said: 'My knocking has its convenience. What is the abbot's knocking for?' Abbot Qingtian raised the teacup. Senior Monk Tao said: 'The eyes of a good advisor should be like this!' After brewing the tea, Senior Monk Tao asked in return: 'What did the abbot mean by raising the teacup just now?' Abbot Qingtian said: 'There is nothing else (there is no other meaning).' Abbot Yu and Nan Yong went to the tea hall and saw a monk coming forward. Not understanding the use, he said: 'Since I do not accept you, and you do not see me, who is not understood?' The monk was speechless. Abbot Yu said: 'You cannot ask him like that casually.' Nan Yong was also speechless. Abbot Yu then grabbed the monk and said: 'It is you who have implicated me!' Then he slapped him, and Nan Yong smiled and said: 'Bright moon and blue sky!' The attendant came and saw it, and asked: 'The Vajra Samadhi is all like this, what about autumn going and winter coming?'

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生。侍者云。不妨和尚借問。師云。即今即得去後作么生。侍者云。誰敢問著某甲。師云。大於還得么。侍者云。猶要別人點檢在。師云。輔弼宗師不廢光彩。侍者禮拜。

前虔州西堂藏禪師法嗣

虔州處微禪師。僧問。三乘十二分教體理得妙。與祖師意為同爲別。師云。恁么即須向六句。外鑒不得隨他聲色轉。僧曰。如何是六句。師曰。語底默底不語不默。總是總不是。汝合作么生。僧無對。師問仰山。汝名什麼。對曰。慧寂。師曰。那個是慧那個是寂。曰只在目前。師曰。猶有前後在。寂曰。前後且置。和尚見什麼。師曰。喫茶去。

前蒲州麻谷山寶徹禪師法嗣

壽州良遂禪師初參麻谷。麻谷召曰。良遂。師應諾。如是三召三應。麻谷曰。遮鈍根阿師。師方省悟乃曰。和尚莫謾良遂。若不來禮拜和尚。幾空過一生。麻谷可之。

前湖南東寺如會禪師法嗣

吉州薯山慧超禪師洞山。來禮拜次。師曰。汝已住一方。又來遮里作么。對曰。良價無奈疑何。特來見和尚。師召良價。價應諾。師曰。是什麼。價無語。師曰。好個佛只是無光焰。

京兆章敬寺懷惲禪師法嗣

京兆大薦福寺弘辯禪師。唐宣宗問。禪宗何有南北之名。師對曰。禪門本無南北。昔如來以正法眼付

【現代漢語翻譯】 生。侍者問：『不妨和尚借問。』師說：『即今即得，去後作么生？』侍者說：『誰敢問著某甲？』師說：『大於還得么？』侍者說：『猶要別人點檢在。』師說：『輔弼宗師不廢光彩。』侍者禮拜。

前虔州西堂藏禪師法嗣

虔州處微禪師。僧人問：『三乘十二分教（佛教的分類，包括聲聞乘、緣覺乘、菩薩乘，以及十二種不同形式的教義）體理得妙，與祖師意為同爲別？』師說：『恁么即須向六句外鑒不得，隨他聲色轉。』僧人說：『如何是六句？』師說：『語底默底，不語不默，總是總不是。汝合作么生？』僧人無對。師問仰山（人名）：『汝名什麼？』答：『慧寂（人名）。』師說：『那個是慧，那個是寂？』說：『只在目前。』師說：『猶有前後在。』寂說：『前後且置，和尚見什麼？』師說：『喫茶去。』

前蒲州麻谷山寶徹禪師法嗣

壽州良遂禪師初參麻谷（人名）。麻谷召曰：『良遂。』師應諾。如是三召三應。麻谷說：『遮鈍根阿師。』師方省悟乃說：『和尚莫謾良遂，若不來禮拜和尚，幾空過一生。』麻谷可之。

前湖南東寺如會禪師法嗣

吉州薯山慧超禪師洞山（人名）。來禮拜次。師說：『汝已住一方，又來遮里作么？』對曰：『良價（人名）無奈疑何，特來見和尚。』師召良價。價應諾。師說：『是什麼？』價無語。師說：『好個佛只是無光焰。』

京兆章敬寺懷惲禪師法嗣

京兆大薦福寺弘辯禪師。唐宣宗問：『禪宗何有南北之名？』師對曰：『禪門本無南北，昔如來以正法眼付』

【English Translation】 A monk asked: 'It doesn't matter if the Abbot asks.' The master said, 'You can get it now, but what about after you leave?' The attendant said, 'Who dares to ask me?' The master said, 'Does Da Yu (name of a person) still need it?' The attendant said, 'He still needs someone else to examine it.' The master said, 'Assisting and guiding the master does not diminish his brilliance.' The attendant bowed.

Successor of Zen Master Zang of Xitang in Qianzhou

Zen Master Chuwei of Qianzhou. A monk asked, 'The essence of the Three Vehicles and Twelve Divisions of Teachings (Buddhist classification including the Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and twelve different forms of teachings) is wonderfully understood. Is it the same as or different from the Patriarch's intention?' The master said, 'In that case, you must look outward from the six sentences and not be swayed by sounds and sights.' The monk said, 'What are the six sentences?' The master said, 'Speaking, being silent, neither speaking nor being silent, all is all is not. What would you do?' The monk had no reply. The master asked Yangshan (name of a person), 'What is your name?' He replied, 'Huiji (name of a person).' The master said, 'Which is wisdom and which is stillness?' He said, 'It's right before your eyes.' The master said, 'There is still before and after.' Ji said, 'Let's put aside before and after. What does the Abbot see?' The master said, 'Go have some tea.'

Successor of Zen Master Baoche of Magushan in Puzhou

Zen Master Liangshui of Shouzhou initially visited Magu (name of a person). Magu called out, 'Liangshui.' The master responded. This happened three times. Magu said, 'This dull-rooted teacher.' The master then realized and said, 'Abbot, don't deceive Liangshui. If I hadn't come to pay respects to the Abbot, I would have wasted my entire life.' Magu approved.

Successor of Zen Master Ruhui of Dongsi Temple in Hunan

Zen Master Huichao of Shushan in Jizhou visited Dongshan (name of a person). When he came to pay respects, the master said, 'You already live in one place, why have you come here?' He replied, 'Liangjia (name of a person) can't help but have doubts, so I've come specifically to see the Abbot.' The master called out, 'Liangjia.' Jia responded. The master said, 'What is it?' Jia was speechless. The master said, 'A good Buddha, but without radiance.'

Successor of Zen Master Huaiyun of Zhangjing Temple in Jingzhao

Zen Master Hongbian of Dajianfu Temple in Jingzhao. Emperor Xuanzong of Tang asked, 'Why does Zen have the names of North and South?' The master replied, 'Zen has no North or South originally. In the past, Tathagata entrusted the Eye of the True Dharma to'

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大迦葉。展轉相傳至二十八祖菩提達磨。來游此方為初祖。暨第五祖弘忍大師。在蘄州東山開法。時有二弟子。一名慧能。受衣法居嶺南為六祖。一名神秀。在北揚化。其後神秀門人普寂立本師為第六祖。而自稱七祖。其所得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒師。對曰。防非止惡謂之戒。帝曰。何為定。對曰。六根涉境心不隨緣名定。帝曰。何為慧。對曰。心境俱空照覽無惑名慧。帝曰。何為方便。對曰。方便者隱實覆相權巧之門也。被接中下曲施誘迪。謂之方便。設為上根言舍方便但說無上道者。斯亦方便之譚。乃至祖師玄言忘功絕謂亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯其一。本無形狀。非青黃赤白男女等相。在天非天在人非人。而現天現人。能男能女非始非終無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。而不念別有所得也。帝曰。如今有人唸佛如何。對曰。如來出世為天人師善知識。隨根器而說法。為上根者開最上乘頓悟至理。中下者未能頓曉。是以佛為韋提希。權開十六觀門。令唸佛生於極樂。故經云。是心是佛是心作佛。心外無佛佛

外無心。帝曰。有人持經唸佛持咒求佛如何。對曰。如來種種開贊皆為最上一乘。如百川眾流莫不朝宗于海。如是差別諸數皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云。無所得法如何。對曰。佛之一化實無一法與人。但示眾人。各各自性同一法寶藏。當時然燈如來但印釋迦本法。而無所得方契然燈本意。故經云。無我無人無眾生無壽者。是法平等修一切善法不住于相。帝曰。禪師既會祖意。還禮佛轉經否。對曰。沙門釋子禮佛轉經。蓋是住持常法有四報焉。然依佛戒修身。參尋知識漸修梵行。履踐如來所行之跡。帝曰。何為頓見何為漸修。對曰。頓明自性與佛同儔。然有無始染習故。假漸修對治。令順性起用。如人吃飯不一口便飽。是日辯師對七刻。賜紫方袍號圓智禪師。仍敕修天下祖塔各令守護。

福州龜山智真禪師者揚州人也。姓柳氏。受業于本州華林寺。唐元和元年潤州丹徒天香寺受戒。不習經論。唯慕禪那初謁惲禪師。惲問曰。何所而至。真曰。至無所至來無所來。惲雖默然真亦自悟。尋抵婺州五泄山會正原禪伯。長慶二年同游建陽。受郡人葉玢請居東禪。至開成元年往福州。長溪邑人陳亮黃瑜請于龜山開創。一日示眾曰。動容眴目無出當人一念凈心本來是佛。乃說偈曰。

心本絕塵何用洗

【現代漢語翻譯】 現代漢語譯本： 外無心。（帝問：）『有人誦經唸佛持咒，這樣求佛怎麼樣？』（智真禪師）答：『如來種種開示讚歎，都是爲了最上乘的佛法。如同百川眾流，沒有不朝向大海的。像這樣種種差別，最終都歸於薩婆若海（一切智慧之海）。』（帝問：）『祖師既然契合了心印，但《金剛經》中說，沒有所謂的「所得之法」，這是為什麼？』（智真禪師）答：『佛陀一生教化，實際上沒有一法可以給人，只是向眾人揭示，各自的自性就是同一法寶藏。當時然燈如來（Dipamkara Buddha）只是印證了釋迦牟尼佛（Sakyamuni Buddha）的本法，只有無所得才能契合然燈如來的本意。所以經中說，無我、無人、無眾生、無壽者，此法平等，修一切善法而不執著于表相。』（帝問：）『禪師既然領會了祖師的意旨，還禮佛、轉經嗎？』（智真禪師）答：『沙門釋子禮佛轉經，是住持常法，有四種報答之意。然而，依照佛戒修身，參訪善知識，逐漸修行梵行，踐行如來所行之路。』（帝問：）『什麼是頓悟，什麼是漸修？』（智真禪師）答：『頓悟是明白自性與佛相同，然而因為有無始以來的染污習氣，所以需要藉助漸修來對治，使之順應自性而起作用。就像人吃飯，不可能一口就吃飽。』當天，辯師與智真禪師對答了七刻，皇帝賜予他紫色方袍，號為圓智禪師，並下令修繕天下祖塔，令各方守護。

福州龜山智真禪師，是揚州人，姓柳氏，在本州的華林寺出家。唐元和元年，在潤州丹徒天香寺受戒。不學習經論，只傾慕禪定。最初拜見惲禪師，惲禪師問：『從哪裡來？』智真禪師答：『至無所至，來無所來。』惲禪師雖然沉默不語，但智真禪師自己領悟了。之後到達婺州五泄山，會見了正原禪伯。長慶二年，一同遊歷建陽，接受郡人葉玢的邀請，居住在東禪。到開成元年，前往福州，長溪邑人陳亮、黃瑜邀請他在龜山開創道場。一天，智真禪師向大眾開示說：『一舉一動，一眨眼，都未曾超出當人的一念凈心，這凈心本來就是佛。』於是說了偈語：

『心本絕塵，何用洗？』

【English Translation】 English version: 『There is no mind outside.』 The Emperor asked: 『What about those who recite scriptures, chant Buddha's name, and chant mantras seeking Buddhahood?』 (Zen Master Zhizhen) replied: 『The Tathagata's (如來) various teachings and praises are all for the supreme vehicle (最上一乘). Just as hundreds of rivers and streams all flow towards the sea, so too do all these diverse practices ultimately return to the ocean of Sarvajna (薩婆若海, the ocean of all wisdom).』 The Emperor asked: 『Since the Patriarchs (祖師) have attained the mind-seal (心印), why does the Diamond Sutra (金剛經) say that there is no Dharma (法) to be attained?』 (Zen Master Zhizhen) replied: 『The Buddha's (佛) entire teaching life did not actually give any Dharma to anyone, but simply revealed to everyone that their own self-nature (自性) is the same treasure trove of Dharma. At that time, Dipamkara Buddha (然燈如來) only confirmed Sakyamuni Buddha's (釋迦牟尼佛) original Dharma, and only by having nothing to attain can one truly understand Dipamkara Buddha's original intention. Therefore, the Sutra says, 'No self, no person, no sentient being, no lifespan.' This Dharma is equal, cultivate all good deeds without dwelling on appearances.』 The Emperor asked: 『Since the Zen Master has understood the Patriarch's intention, do you still bow to the Buddha and turn the scriptures?』 (Zen Master Zhizhen) replied: 『Shramanas (沙門) and Shakya's (釋迦) disciples bowing to the Buddha and turning the scriptures are the constant practices of upholding the Dharma, and there are four kinds of repayment involved. However, one should follow the Buddha's precepts to cultivate oneself, seek out knowledgeable teachers, gradually cultivate pure conduct, and follow in the footsteps of the Tathagata.』 The Emperor asked: 『What is sudden enlightenment (頓見) and what is gradual cultivation (漸修)?』 (Zen Master Zhizhen) replied: 『Sudden enlightenment is realizing that one's own nature is the same as the Buddha's. However, because of beginningless defilements and habits, one must use gradual cultivation to counteract them, so that it can function in accordance with one's nature. It's like eating a meal; one cannot be full with just one bite.』 On that day, the debater argued with Zen Master Zhizhen for seven quarters of an hour. The Emperor bestowed upon him a purple robe and the title of Zen Master Yuanzhi (圓智禪師), and ordered the repair of ancestral pagodas throughout the land, instructing all to protect them.

Zen Master Zhizhen of Turtle Mountain (龜山) in Fuzhou (福州) was from Yangzhou (揚州), with the surname Liu (柳). He received his initial training at Hualin Temple (華林寺) in his home prefecture. In the first year of the Yuanhe era (元和) of the Tang Dynasty (唐), he received the precepts at Tianxiang Temple (天香寺) in Dantu (丹徒), Runzhou (潤州). He did not study scriptures and treatises, but only admired Chan meditation (禪那). He first visited Zen Master Yun (惲禪師), who asked: 『Where have you come from?』 Zhizhen replied: 『I have come from nowhere, and I have come to nowhere.』 Although Zen Master Yun remained silent, Zhizhen himself attained enlightenment. Later, he arrived at Wuxie Mountain (五泄山) in Wuzhou (婺州) and met Zen Master Zhengyuan (正原禪伯). In the second year of Changqing (長慶), they traveled together to Jianyang (建陽), and accepted the invitation of Ye Fen (葉玢), a resident of the prefecture, to reside at Dongchan (東禪). In the first year of Kaicheng (開成), he went to Fuzhou, where Chen Liang (陳亮) and Huang Yu (黃瑜), residents of Changxi (長溪), invited him to establish a monastery at Turtle Mountain. One day, Zen Master Zhizhen addressed the assembly, saying: 『Every movement, every glance, does not go beyond the one thought of pure mind of the person right here and now; this pure mind is originally the Buddha.』 Then he spoke a verse:

『The mind is originally free from dust, why wash it?』

---

身中無病豈求醫 　欲知是佛非身處　　明鑑高懸未照時

后值武宗澄汰。有偈二首。示眾曰。

明月分形處處新　　白衣寧墜解空人 　誰言在俗妨修道　　金粟曾為長者身

其二曰。

忍仙林下坐禪時　　曾被歌王割截支 　況我聖朝無此事　　只今休道亦何悲

暨宣宗中興。乃不復披緇。咸通六年終於本山。壽八十四。臘六十。敕謚歸寂禪師。塔曰秘真。

朗州東邑懷政禪師。仰山來參。師問。汝何處人。仰山曰。廣南人。師曰。我聞廣南有鎮海明珠是否。仰山曰是。師曰。此珠何形狀。仰山曰。白月即現。師曰。汝將得來否。仰山曰。將得來。師曰。何不呈似老僧看。仰山曰。昨到溈山亦就慧寂索此珠。直得無言可對無理可宣。師曰。真師子兒大師子吼。

金州操禪師一日請米和尚齋。不排坐位。米到展坐具禮拜。師下禪床。米乃就師位而坐。師卻席地而坐。齋訖米便去。侍者曰。和尚受一切人欽仰。今日坐位。被人奪卻。師曰。三日若來即受救在。米果三日後來云。前日遭賊(僧問鏡清。古人遭賊意如何。清云。只見錐頭利。不見鑿頭方)。

朗州古堤和尚尋常見僧來每云。去汝無佛性。僧無對。或有對者。莫契其旨。一日仰山慧寂到參。師云。去汝無

【現代漢語翻譯】 現代漢語譯本 身中沒有疾病，為何還要尋求醫生？ 想要知道什麼是佛，不在於外在的身軀，而在於明鏡高懸之時是否照亮了你。

後來遇到武宗皇帝整頓佛教，禪師寫了兩首偈語，向大眾開示：

明月的光輝分化成無數的形體，處處都是新的景象，即使是身穿白衣的居士，也能證得空性，不會墮落。 誰說在世俗中生活就妨礙修行？金粟如來（註：指觀音菩薩的化身）也曾示現為長者之身。

第二首偈語說：

忍辱仙人在林下禪坐的時候，曾經被歌利王割截身體。 何況現在聖明的朝代不會發生這樣的事情，如今停止爭論，又有什麼可悲傷的呢？

等到宣宗皇帝中興佛教，禪師就不再穿僧衣。咸通六年，在原來的山中圓寂，享年八十四歲，僧臘六十年。皇帝敕謚為歸寂禪師，塔名為秘真。

朗州東邑懷政禪師，仰山（註：即仰山慧寂）前來參拜。懷政禪師問：『你是哪裡人？』仰山回答：『我是廣南人。』懷政禪師說：『我聽說廣南有鎮海明珠，是嗎？』仰山回答：『是的。』懷政禪師問：『這顆明珠是什麼形狀的？』仰山回答：『白月出現的時候，它就顯現。』懷政禪師問：『你把它帶來了嗎？』仰山回答：『帶來了。』懷政禪師問：『為什麼不拿出來給老僧看看？』仰山回答：『昨天到溈山（註：即溈山靈佑）的時候，也向慧寂（註：即溈山靈佑）索要這顆明珠，結果他無言以對，無法用言語表達。』懷政禪師說：『真是獅子之子，發出大師子的吼聲！』

金州操禪師有一天請米和尚來齋飯，沒有安排座位。米和尚來到后，展開坐具禮拜。操禪師就下了禪床，米和尚於是就坐到操禪師的位置上，操禪師卻坐在地上。齋飯完畢，米和尚就離開了。侍者說：『和尚您受到所有人的欽佩，今天座位卻被人奪走了。』操禪師說：『如果他三天後還來，我就接受他的救助。』米和尚果然三天後來了，說：『前幾天遇到了強盜（有僧人問鏡清：古人遇到強盜是什麼意思？鏡清回答：只看到錐子的尖利，沒看到鑿子的方正）。』

朗州古堤和尚經常見到僧人來訪，就說：『走開，你沒有佛性。』僧人沒有回答。或者有回答的，也不符合他的旨意。有一天，仰山慧寂前來參拜，古堤和尚說：『走開，你沒有佛性。』

【English Translation】 English version If there is no illness in the body, why seek a doctor? If you want to know what is Buddha, it is not in the external body, but whether the high-hanging mirror illuminates you.

Later, encountering Emperor Wuzong's rectification of Buddhism, the Chan master wrote two verses to instruct the public:

The light of the bright moon is divided into countless forms, and everywhere is a new scene. Even a layman in white can attain emptiness and will not fall. Who says that living in the secular world hinders cultivation? Jin Su Rulai (note: referring to the incarnation of Avalokiteśvara Bodhisattva) also manifested as the body of an elder.

The second verse says:

When the Patient Immortal was sitting in meditation under the forest, he was once dismembered by King Kali. Moreover, in today's enlightened dynasty, such things will not happen. Now that we stop arguing, what is there to be sad about?

When Emperor Xuanzong revived Buddhism, the Chan master no longer wore monastic robes. In the sixth year of Xiantong, he passed away in his original mountain at the age of eighty-four, with sixty years of monastic life. The emperor posthumously conferred the title of Returning to Tranquility Chan Master, and the pagoda was named Secret Truth.

Chan Master Huaizheng of Dongyi in Langzhou, Yangshan (note: i.e., Yangshan Huiji) came to pay respects. Chan Master Huaizheng asked, 'Where are you from?' Yangshan replied, 'I am from Guangnan.' Chan Master Huaizheng said, 'I have heard that Guangnan has a Zhenhai Pearl, is that so?' Yangshan replied, 'Yes.' Chan Master Huaizheng asked, 'What is the shape of this pearl?' Yangshan replied, 'It appears when the white moon appears.' Chan Master Huaizheng asked, 'Did you bring it?' Yangshan replied, 'I brought it.' Chan Master Huaizheng asked, 'Why don't you show it to this old monk?' Yangshan replied, 'Yesterday when I went to Weishan (note: i.e., Weishan Lingyou), I also asked Huiji (note: i.e., Weishan Lingyou) for this pearl, but he was speechless and could not express it in words.' Chan Master Huaizheng said, 'Truly a lion's son, roaring the great lion's roar!'

One day, Chan Master Cao of Jinzhou invited Monk Mi for a vegetarian meal, but no seats were arranged. When Monk Mi arrived, he spread out his sitting cloth and bowed. Chan Master Cao then got off the meditation bed, and Monk Mi sat in Chan Master Cao's seat, while Chan Master Cao sat on the ground. After the meal, Monk Mi left. The attendant said, 'Venerable, you are admired by everyone, but today your seat was taken away.' Chan Master Cao said, 'If he comes again in three days, I will accept his help.' Monk Mi indeed came three days later and said, 'I encountered a thief the other day (A monk asked Jingqing: What did the ancients mean by encountering a thief? Jingqing replied: They only saw the sharpness of the awl, but not the squareness of the chisel).'

Chan Master Guti of Langzhou often said to visiting monks, 'Go away, you have no Buddha-nature.' The monks had no reply. Or if they did reply, it did not accord with his intention. One day, Yangshan Huiji came to pay respects, and Chan Master Guti said, 'Go away, you have no Buddha-nature.'

---

佛性。寂叉手近前應諾。師笑曰。子什麼處得此三昧。寂曰。我從溈山得。寂問曰。和尚從誰得。師曰。我從章敬得。

河中公畿和尚。僧問。如何是道如何是禪。師云。有名非大道。是非俱不禪。欲識此中意。黃葉止啼錢。

景德傳燈錄卷第九

黃檗希運禪師傳心法要

河東裴休集

有大禪師號希運。住洪州高安縣黃檗山鷲峰下。乃曹溪六祖之嫡孫。百丈之子西堂之侄。獨佩最上乘。離文字之印。唯傳一心更無別法。心體亦空萬緣俱寂。如大日輪升于虛空中照耀。靜無纖埃。證之者無新舊無淺深。說之者不立義解。不立宗主。不開戶牖。直下便是。動念則乖。然後為本佛。故其言簡其理直其道峻其行孤。四方學徒望山而趨。睹相而悟。往來海眾常千餘人。予會昌二年廉于鐘陵。自山迎至州憩龍興寺。旦夕問道。大中二年廉于宛陵。復禮迎至所部寓開元寺。旦夕受法。退而紀之十得一二。佩為心印不敢發揚。今恐入神精義不聞于未來。遂出之授門下。僧太舟法建歸舊山之廣唐寺。請長老法眾問與往日常所親聞同異何如也。時大唐大中十一年十月八日謹記(自後每段各紀歲月。今刪繁爾)。

諸佛與一切眾生。唯是一心更無別法。此心無始已來不曾生不曾滅。不青不黃無形無相。

【現代漢語翻譯】 現代漢語譯本： 佛性（Buddha-nature）。寂（Ji，人名）叉手走近應答。師（指禪師）笑著說：『你從什麼地方得到這種三昧（Samadhi，一種精神集中狀態）？』寂說：『我從溈山（Weishan，地名）得到。』寂問：『和尚（指禪師）從誰那裡得到？』師說：『我從章敬（Zhangjing，人名）那裡得到。』

河中（Hezhong，地名）公畿（Gongji，人名）和尚。 僧人問：『什麼是道？什麼是禪？』師說：『有名就不是大道，肯定與否定都不是禪。想要認識這其中的意義，就像用黃葉來哄小孩止哭的錢一樣（虛幻不實）。』

《景德傳燈錄》（Jingde Records of the Transmission of the Lamp）卷第九

黃檗希運（Huangbo Xiyun，人名）禪師傳心法要

河東（Hedong，地名）裴休（Pei Xiu，人名）集

有位大禪師，名叫希運（Xiyun），住在洪州（Hongzhou，地名）高安縣（Gao'an County，地名）黃檗山（Huangbo Mountain，地名）鷲峰（鷲峰，地名）下。他是曹溪六祖（Caoxi Sixth Patriarch，指慧能 Huineng）的嫡孫，百丈（Baizhang，人名）的弟子，西堂（Xitang，人名）的侄子。他獨自領悟最上乘的教義，不依賴文字的印證，只傳一心，沒有其他法門。這顆心體性本空，萬緣寂滅，如同大日輪升于虛空之中，照耀四方，清凈沒有一絲塵埃。證悟它的人，沒有新舊、深淺之分；講述它的人，不立義理，不立宗派，不開門戶，當下就是。一動念頭就錯了。這才是本來的佛。所以他的言語簡潔，道理直白，道行高峻，行為孤絕。四方學徒仰慕而來，見到他的形象就有所領悟。往來僧眾常常超過千人。我在會昌二年（842年）任鐘陵（Zhongling，地名）的官員，從山上迎接他到州里，住在龍興寺（Longxing Temple，寺廟名）。早晚向他問道。大中二年（848年）我任宛陵（Wanling，地名）的官員，再次以禮迎接他到所管轄的地方，住在開元寺（Kaiyuan Temple，寺廟名）。早晚接受他的教法。退下來後記錄這些，也只能得到十分之一二。我將這些銘記在心，不敢輕易宣揚。現在擔心這些入神精妙的道理不能被後人聽到，所以拿出來交給門下。讓僧人太舟（Taizhou，人名）法建（Fajian，人名）帶回舊山上的廣唐寺（Guangtang Temple，寺廟名），請長老和僧眾詢問，與往常所親身聽聞的教法有什麼不同。時在大唐大中十一年（857年）十月八日，謹記（自後每段各紀歲月，今刪繁爾）。

諸佛與一切眾生，唯一是心，更無別法。此心無始以來，不曾生，不曾滅，不青不黃，無形無相。

【English Translation】 English version: Buddha-nature. Ji (a name) approached with hands folded and responded. The Master (referring to the Zen master) smiled and said, 'Where did you obtain this Samadhi (a state of mental concentration)?' Ji said, 'I obtained it from Weishan (a place name).' Ji asked, 'From whom did the Abbot (referring to the Zen master) obtain it?' The Master said, 'I obtained it from Zhangjing (a name).'

Venerable Gongji (a name) of Hezhong (a place name). A monk asked, 'What is the Dao? What is Zen?' The Master said, 'If it has a name, it is not the Great Dao; affirmation and negation are both not Zen. If you want to understand the meaning within this, it's like using yellow leaves as money to stop a child from crying (illusory and unreal).'

Volume 9 of the Jingde Records of the Transmission of the Lamp

Essential Teachings on the Transmission of Mind by Zen Master Huangbo Xiyun (a name)

Collected by Pei Xiu (a name) of Hedong (a place name)

There was a great Zen master named Xiyun (a name), who lived at the foot of Mount Huangbo (a place name), Vulture Peak (a place name), in Gao'an County (a place name), Hongzhou (a place name). He was the direct descendant of the Sixth Patriarch of Caoxi (referring to Huineng), the disciple of Baizhang (a name), and the nephew of Xitang (a name). He alone comprehended the supreme vehicle, not relying on the seal of words, only transmitting the One Mind, without any other Dharma. This mind is inherently empty, and all connections are extinguished, like the great sun rising in the empty sky, illuminating all directions, pure and without a trace of dust. Those who realize it have no distinction of new or old, deep or shallow; those who speak of it do not establish doctrines, do not establish sects, do not open doors, it is right here and now. As soon as a thought arises, it is wrong. This is the original Buddha. Therefore, his words are concise, his reasoning is straightforward, his path is lofty, and his conduct is solitary. Students from all directions admired him and came, and upon seeing his image, they gained some understanding. The monks who came and went often numbered over a thousand. In the second year of Huichang (842 AD), I was an official in Zhongling (a place name), and I welcomed him from the mountain to the state, residing in Longxing Temple (a temple name). I asked him questions morning and evening. In the second year of Dazhong (848 AD), I was an official in Wanling (a place name), and I again welcomed him with courtesy to the area under my jurisdiction, residing in Kaiyuan Temple (a temple name). I received his teachings morning and evening. After retreating, I recorded these, but I could only obtain one or two tenths. I kept these in my heart and did not dare to proclaim them easily. Now I am worried that these divine and profound principles will not be heard by future generations, so I have taken them out and given them to my disciples. I asked the monk Taizhou (a name) Fajian (a name) to take them back to Guangtang Temple (a temple name) on the old mountain, and asked the elders and monks to inquire about how they differed from the teachings they had personally heard in the past. Recorded on the eighth day of the tenth month of the eleventh year of Dazhong (857 AD) of the Great Tang Dynasty (the following sections each record the years and months, but now they are simplified).

The Buddhas and all sentient beings, only have one mind, there is no other Dharma. This mind has never been born and never dies since the beginningless past, it is neither green nor yellow, without form or appearance.

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不屬有無。不計新舊。非長非短非大非小。超過一切限量名言軌跡對待。當體便是。動念即差。猶如虛空無有邊際不可測度。惟此一心即是佛。佛與眾生更無差異。但是眾生著相外求轉失。使佛覓佛。將心捉心。窮劫盡形終不能得。不知息念忘慮佛自現前○此心即是佛。佛即是眾生。眾生即是佛。佛即是心。為眾生時此心不減。為諸佛時此心不添。乃至六度萬行河沙功德。本自具足不假修添。遇緣則施。緣息則寂。若不決定信此。而欲著相修行以求功用。皆是妄想與道相乖。此心即是佛。更無別佛。亦無別心。此心凈明猶如虛空。無一點相貌。舉心動念即乖法體。即為著相。無始來無著相。佛修六度萬行欲求成佛。即是次第無始來無次第佛。但悟一心更無少法可得。此則真佛。佛與眾生一心無異。猶如虛空無雜無壞。如大日輪照四天下。日照之時明遍天下。虛空不曾明。日沒之後暗遍天下。虛空不曾暗。明暗之景自相凌奪。虛空之性廓然不變。佛與眾生心亦如此。若觀佛作清凈光明解脫之相。觀眾生作垢濁闇昧生死之相。此人作此解。歷河沙劫終不得菩提。即是著相之故。唯此一心。更無微塵許少法可得。即是佛。今學道人不悟此心體。便於心上生心。向外求佛著相修行。皆是惡法非菩提道○供養十方諸佛。不如供養

【現代漢語翻譯】 現代漢語譯本： 它不屬於『有』或『無』的範疇，不以新舊來衡量，既非長也非短，既非大也非小。它超越了一切名言概念和對立分別。當下就是它本身。一起心動念就偏離了。它猶如虛空，沒有邊際，不可測度。唯有這顆心就是佛。佛與眾生之間沒有任何差異。只是眾生執著于外在表象，向外尋求，反而迷失了。想要用佛去尋找佛，用意識去捕捉意識，窮盡時間和形體也終究無法得到。不知道停止念頭，忘卻思慮，佛自然就會顯現。這顆心就是佛。佛就是眾生。眾生就是佛。佛就是心。作為眾生時，這顆心不會減少；作為諸佛時，這顆心也不會增加。乃至六度（dana paramita, sila paramita, ksanti paramita, virya paramita, dhyana paramita, prajna paramita，佈施、持戒、忍辱、精進、禪定、智慧）萬行和如恒河沙數般的功德，本來就已完全具備，不需要通過修行來增添。遇到因緣就施行，因緣止息就寂靜。如果不堅定地相信這一點，而想要執著于外在表象進行修行，以求得功用，那都是虛妄的念頭，與正道背道而馳。這顆心就是佛，再沒有其他的佛，也沒有其他的心。這顆心清凈光明，猶如虛空，沒有一點形相。一起心動念就違背了法的本體，那就是執著于外在表象。從無始以來就沒有執著于外在表象的佛。如果修行六度萬行想要成就佛，那就是有次第的，而無始以來就沒有有次第的佛。只要領悟這顆心，就再沒有絲毫的法可以獲得，這就是真正的佛。佛與眾生，一心沒有差異，猶如虛空，沒有雜染，沒有損壞，如同大日輪照耀四天下。太陽照耀時，光明遍佈天下，虛空不曾因此而光明；太陽落山後，黑暗遍佈天下，虛空不曾因此而黑暗。光明和黑暗的景象互相取代，虛空的本性卻廓然不變。佛與眾生的心也是如此。如果認為佛是清凈光明解脫的形象，認為眾生是污濁闇昧生死的形象，這個人如果這樣理解，經歷如恒河沙數般的劫數也終究無法獲得菩提（bodhi，覺悟），這就是因為執著于外在表象的緣故。唯有這顆心，再沒有微塵般細小的法可以獲得，這就是佛。現在學道的人不領悟這顆心的本體，就在心上再生出心，向外尋求佛，執著于外在表象進行修行，這些都是惡法，不是通往菩提的道路。供養十方諸佛，不如供養…

【English Translation】 English version: It does not belong to 'existence' or 'non-existence'. It is not measured by newness or oldness. It is neither long nor short, neither large nor small. It transcends all verbal expressions and dualistic concepts. It is precisely itself in the present moment. The moment a thought arises, it deviates. It is like empty space, without boundaries, immeasurable. Only this one mind is Buddha (Buddha, awakened one). There is no difference between Buddha and sentient beings. It is only that sentient beings cling to external appearances and seek outwardly, thus losing themselves. Trying to find Buddha with Buddha, grasping mind with mind, they will never attain it, even after endless kalpas (kalpa, an aeon) and lifetimes. Not knowing to cease thoughts and forget worries, Buddha will naturally appear. This mind is Buddha. Buddha is sentient beings. Sentient beings are Buddha. Buddha is mind. When it is sentient beings, this mind does not diminish; when it is all Buddhas, this mind does not increase. Even the Six Perfections (dana paramita, sila paramita, ksanti paramita, virya paramita, dhyana paramita, prajna paramita, giving, morality, patience, diligence, concentration, wisdom) and myriad practices, and merits like the sands of the Ganges River, are inherently complete and do not need to be added to through cultivation. When conditions arise, it gives; when conditions cease, it is still. If one does not firmly believe this and instead clings to external appearances to cultivate and seek function, all are deluded thoughts and contrary to the path. This mind is Buddha; there is no other Buddha, nor is there another mind. This mind is pure and bright, like empty space, without a single appearance. The moment a thought arises, it violates the essence of the Dharma (Dharma, the teachings), which is clinging to appearances. From beginningless time, there has been no clinging to appearances. If one cultivates the Six Perfections and myriad practices, wanting to become Buddha, that is sequential, but from beginningless time, there has been no sequential Buddha. Just realize this one mind, and there is no Dharma to be attained. This is the true Buddha. Buddha and sentient beings, one mind is no different, like empty space, without impurity, without destruction, like the great sun wheel illuminating the four continents. When the sun shines, light pervades the world, but empty space does not become bright because of it; after the sun sets, darkness pervades the world, but empty space does not become dark because of it. The scenes of light and darkness replace each other, but the nature of empty space remains vast and unchanging. The mind of Buddha and sentient beings is also like this. If one views Buddha as having the appearance of purity, light, and liberation, and views sentient beings as having the appearance of defilement, darkness, and birth and death, if this person understands it this way, they will never attain Bodhi (bodhi, enlightenment) even after kalpas like the sands of the Ganges River, because of clinging to appearances. Only this one mind, there is no Dharma as small as a mote of dust to be attained, this is Buddha. Now, those who study the Way do not realize this mind essence, and so they generate mind on top of mind, seeking Buddha outwardly, clinging to external appearances to cultivate, all of these are evil Dharmas, not the path to Bodhi. Making offerings to all Buddhas in the ten directions is not as good as making offerings to...

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一無心人不可得。無心者無一切心也。如如之體。內外如木石不動不轉。內外如虛空不塞不礙。無能無所。無方所。無相貌無得失。趣者不敢入。此法恐落空。無棲泊處故望涯而退。文殊當理。普賢當行。理者真空無礙之理。行者離相無盡之行。觀音當大慈。勢至當大智。維摩凈名也。凈者性也。名者相也。性相不異號為凈名。諸大菩薩所表者。人皆有之不離一心。悟之即是。今學道人不向自心中悟。乃於心外求著相取境。皆與道背。恒河沙者佛說是沙。此沙諸佛菩薩釋梵諸天步履而過。沙亦不喜。牛羊蟲蟻蹈踐而行。沙亦不怒。珍寶馨香沙亦不貪。糞溺臭穢沙亦不惡○此心即無心之心。離一切相。眾生諸佛更無差殊。但能無心便是究竟。學道人。若不直下無心累劫修行終不成道。被三乘功行拘繫不得解脫。然證此心有遲疾。有聞法一念便得無心者。有至十信十住十行十回向乃得無心者。有至十地乃得無心者。長短得無心即住更無可修。更無可證。實無所得真實不虛。一念而得與十地而得者。功用恰齊更無深淺。只是歷劫枉受辛勤耳。造惡造善皆是著相。著相造惡枉受輪迴。著相造善枉受勞苦。總不如言下自認取本法。此法即心心外無法。此心即法法內無心。心自無心。亦無無心者。將心無心心即成有。默契而已。絕

【現代漢語翻譯】 現代漢語譯本： 不可得一個無心之人。無心之人是沒有一切心的。如同如之體（Tathata，真如），內外像木頭石頭一樣不動不轉，內外像虛空一樣不阻塞不阻礙。沒有能動者，沒有所動者，沒有方位，沒有相貌，沒有得失。追求者不敢進入，因為這種法恐怕會落空，沒有可以棲息的地方，所以望而卻步。文殊菩薩代表理，普賢菩薩代表行。理是真空無礙之理，行是離相無盡之行。觀音菩薩代表大慈，勢至菩薩代表大智。維摩詰被稱為凈名，凈代表自性，名代表現象。自性和現象沒有差異，所以稱為凈名。諸大菩薩所代表的，人們都具有，不離一心。領悟了就是。現在學道之人不向自己的心中領悟，卻在心外追求執著于相，攝取外境，都與道背道而馳。恒河沙，佛說是沙子。這些沙子諸佛菩薩、釋梵諸天都走過，沙子也不歡喜；牛羊蟲蟻踐踏而行，沙子也不惱怒；珍寶馨香，沙子也不貪戀；糞溺臭穢，沙子也不厭惡。這顆心就是無心之心，遠離一切相。眾生和諸佛更沒有差別。只要能夠無心，就是究竟。學道之人，如果不當下直接無心，累劫修行最終也不能成道，會被三乘的功行拘束，不得解脫。然而證得這顆心有快慢之分，有聽聞佛法一念之間就能夠得到無心的，有達到十信、十住、十行、十回向才能夠得到無心的，有達到十地才能夠得到無心的。無論時間長短，得到無心就停止，不再需要修行，不再需要證悟，實在沒有什麼可以得到的，真實不虛。一念之間得到和十地得到，功用完全一樣，沒有深淺之分，只是歷劫白白地受了辛苦罷了。造惡造善都是執著于相。執著于相造惡，白白地遭受輪迴；執著于相造善，白白地遭受勞苦。總不如當下自己認識本法。此法即是心，心外無法；此心即是法，法內無心。心自然無心，也沒有無心者。用有心去無心，心就變成了有。默默地領會而已，斷絕言語。

【English Translation】 English version: One cannot obtain a 'no-mind' person. A 'no-mind' person has no mind at all. Like the essence of Tathata (如如之體, suchness), the inside and outside are like wood and stone, unmoving and unrotating; the inside and outside are like empty space, unblocked and unimpeded. There is no agent, no object, no direction, no appearance, no gain or loss. Those who pursue dare not enter, fearing that this Dharma will fall into emptiness, with no place to dwell, so they retreat at the edge. Manjusri (文殊, Bodhisattva of Wisdom) represents principle, Samantabhadra (普賢, Bodhisattva of Practice) represents practice. Principle is the principle of empty space without obstruction; practice is the endless practice of being free from appearances. Avalokiteshvara (觀音, Bodhisattva of Compassion) represents great compassion, Mahasthamaprapta (勢至, Bodhisattva of Great Strength) represents great wisdom. Vimalakirti (維摩詰) is called 'Pure Name' (凈名), 'pure' represents nature, 'name' represents phenomena. Nature and phenomena are not different, hence the name 'Pure Name'. What the great Bodhisattvas represent, people all possess, not separate from the one mind. To realize it is to be it. Now, students of the Way do not realize it within their own minds, but seek and cling to appearances outside the mind, grasping at external objects, all of which goes against the Way. The Ganges' sands (恒河沙), the Buddha said are sands. These sands are walked upon by Buddhas, Bodhisattvas, Sakra (釋, King of Gods), Brahma (梵, Creator God), and devas (諸天, gods), yet the sand is not pleased; cows, sheep, insects, and ants tread upon them, yet the sand is not angered; precious jewels and fragrant incense, the sand does not crave; excrement and foul odors, the sand does not abhor. This mind is the mind of 'no-mind', free from all appearances. Sentient beings and Buddhas are no different. If one can only be 'no-mind', that is ultimate. Students of the Way, if they do not directly become 'no-mind', they will not attain the Way even after kalpas (劫, eons) of cultivation, being bound by the merits and practices of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and unable to be liberated. However, there are differences in the speed of realizing this mind. Some attain 'no-mind' in a single thought upon hearing the Dharma; some attain 'no-mind' after reaching the Ten Faiths (十信), Ten Dwellings (十住), Ten Practices (十行), and Ten Dedications (十回向); some attain 'no-mind' after reaching the Ten Bhumis (十地, ten grounds or levels of Bodhisattvas). Whether long or short, once 'no-mind' is attained, one stops, needing no further cultivation, needing no further realization. There is truly nothing to be attained, truly and not falsely. Attaining it in a single thought and attaining it in the Ten Bhumis, the function is exactly the same, with no difference in depth, merely having endured hardship in vain for kalpas. Creating evil and creating good are both clinging to appearances. Clinging to appearances and creating evil, one suffers in vain in samsara (輪迴, cycle of rebirth); clinging to appearances and creating good, one suffers in vain in toil. It is better to recognize the original Dharma directly. This Dharma is the mind, there is no Dharma outside the mind; this mind is the Dharma, there is no mind within the Dharma. The mind is naturally 'no-mind', and there is no 'no-mind' person. Using the mind to eliminate the mind, the mind becomes existent. Silent understanding is all that is needed, cutting off words.

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諸思量。故曰。言語道斷心行處滅。此心是本源清凈佛。人皆有之。蠢動畜生與諸佛菩薩一體不異。只為妄想分別造種種業。果本佛上實無一物。虛通寂靜明妙安樂而已。深自悟認。直下便是圓滿具足更無所欠。縱三僧祇精進修行歷諸地位。及一念證時。只證元來自佛。向上更不添得一物。卻觀歷劫功用總是夢中妄為。故如來云。我于阿耨菩提實無所得。若妄有所得。然燈即不與授記。又云。是法平等無有高下。是名菩提。即此本源清凈心。與眾生諸佛世界山河有相無相遍十方界。一切平等無彼我相。此本源清凈心。常自圓明遍照。世人不悟只認見聞覺知為心。為見聞覺知所覆。所以大睹精明本體。但直下無心本體自現。如大日輪升于虛空遍照十方更無障礙。故學道人惟認見聞覺知為動作。空卻見聞覺知。即心路絕無入處。但于見聞覺知處認本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫于見聞覺知上起見解。莫于見聞覺知上動念。亦莫離見聞覺知覓心。亦莫舍見聞覺知取法。不即不離不住不著。縱橫自在無非道場○世人聞道。諸佛皆傳心法。將謂心上別有一法可證可取。遂將心覓法。不知心即是法法即是心。不可將心更求於心。歷千萬劫終無得日。不如當下無心便是本法。如力士額珠隱於額內。向外求覓周行十

【現代漢語翻譯】 現代漢語譯本： 因此說，『言語道斷，心行處滅』。這個心是本源清凈的佛，人人都有。即使是蠕動的畜生，也與諸佛菩薩一體不異。只因爲妄想分別，才造作種種業。追溯到根本，佛性上實際上什麼都沒有，只是虛空通達，寂靜光明，微妙安樂罷了。深刻地領悟認識到這一點，當下就是圓滿具足，更沒有什麼欠缺。縱然經過三大阿僧祇劫精進修行，經歷各種階位，及至一念證悟時，也只是證悟了原本就是佛的自性。向上再也添不上一物。回過頭來看，歷劫的功用，總是在夢中妄為。所以如來說：『我對於阿耨多羅三藐三菩提，實際上沒有得到什麼。』如果妄想有所得，燃燈佛就不會給我授記。又說：『是法平等，無有高下，是名菩提。』就是這個本源清凈心，與眾生、諸佛、世界、山河，有相無相，遍佈十方世界，一切平等，沒有彼此的分別。這個本源清凈心，常常自己圓滿光明，普遍照耀。世人不覺悟，只認為見聞覺知是心，被見聞覺知所覆蓋，所以不能見到精明的心體。只要當下無心，心體自然顯現，如同大日輪升上虛空，遍照十方，更無障礙。所以學道的人只認為見聞覺知是動作，如果空掉了見聞覺知，心路就斷絕，沒有進入的地方。但要在見聞覺知處認識本心，然而本心不屬於見聞覺知，也不離開見聞覺知。只要不在見聞覺知上起見解，不在見聞覺知上動念，也不要離開見聞覺知去尋找心，也不要捨棄見聞覺知去取法。不即不離，不住不著，縱橫自在，無處不是道場。世人聽說，諸佛都傳心法，就以為在心上另外有一法可以證得可以獲取，於是就用心去尋找法，不知道心就是法，法就是心，不可以將心再去求心，經歷千萬劫，終究沒有得到的一天。不如當下無心，就是根本的法。如同力士額頭上的寶珠隱藏在額頭裡面，向外求覓，周行十方。

【English Translation】 English version: Therefore, it is said, 'Words cannot describe it, the activity of the mind ceases.' This mind is the original pure Buddha, which everyone possesses. Even the wriggling animals are one and the same with all Buddhas and Bodhisattvas, without any difference. It is only because of deluded thoughts and discriminations that they create all kinds of karma. Tracing back to the root, there is actually nothing on the Buddha-nature, only emptiness, unobstructedness, stillness, brightness, wonderfulness, and bliss. Profoundly realize and recognize this, and you are immediately complete and fulfilled, lacking nothing. Even if you diligently cultivate for three great asamkhya kalpas, going through all the stages, and at the moment of enlightenment, you only realize the original self, which is Buddha. You cannot add anything more to it. Looking back, all the efforts of countless kalpas are just delusional actions in a dream. Therefore, the Tathagata said, 'I actually obtained nothing from Anuttara-samyak-sambodhi (supreme enlightenment).' If I had deludedly obtained something, Dipamkara Buddha (Burning Lamp Buddha) would not have given me a prediction. He also said, 'This Dharma is equal, without high or low, and is called Bodhi.' This original pure mind, together with sentient beings, all Buddhas, worlds, mountains, and rivers, with form and without form, pervades the ten directions. Everything is equal, without the distinction of self and other. This original pure mind is always perfectly bright and universally illuminating. People in the world are not enlightened and only recognize seeing, hearing, feeling, and knowing as the mind, and are covered by seeing, hearing, feeling, and knowing, so they cannot see the essence of the bright mind. But if you are directly without mind, the essence of the mind will naturally appear, like the great sun rising in the sky, universally illuminating the ten directions without any obstruction. Therefore, those who study the Way only recognize seeing, hearing, feeling, and knowing as actions. If you empty seeing, hearing, feeling, and knowing, the path of the mind will be cut off, and there will be no place to enter. But you must recognize the original mind in the place of seeing, hearing, feeling, and knowing. However, the original mind does not belong to seeing, hearing, feeling, and knowing, nor does it leave seeing, hearing, feeling, and knowing. Just do not create views on seeing, hearing, feeling, and knowing, do not move thoughts on seeing, hearing, feeling, and knowing, and do not leave seeing, hearing, feeling, and knowing to seek the mind, nor abandon seeing, hearing, feeling, and knowing to grasp the Dharma. Neither identical nor separate, neither dwelling nor attached, freely and unrestrictedly, everywhere is a Bodhimanda (place of enlightenment). People in the world hear that all Buddhas transmit the mind-Dharma, and they think that there is another Dharma on the mind that can be attained and grasped. So they use the mind to seek the Dharma, not knowing that the mind is the Dharma, and the Dharma is the mind. You cannot use the mind to seek the mind again. After millions of kalpas, there will never be a day of attainment. It is better to be without mind in the present moment, which is the fundamental Dharma. Like the jewel on the forehead of a strong man, hidden inside the forehead, seeking it outward, traveling around the ten directions.

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方。終不能得。智者指之。當時自見本珠如故。學道人迷自本心不認為佛。遂向外求覓起功用行。依次第證果位。歷劫勤求元不成道。不如當下無心。決定知一切法本無所有亦無所得。無住無依無能無所。不動妄念便證菩提。及證道時只證本心佛。歷劫功用並是虛修。如力士得珠時。只得本額珠。不關向外尋求之力故。佛言。我于阿耨菩提實無所得。恐人不信故。引五眼所見五語。所言真實不虛是第一義諦○學道人勿疑。四大為身。四大無我。我亦無主。故知此身無我亦無主。五陰無我亦無主。故知此心無我亦無主。六根六塵六識和合生滅亦復如是。十八界既空一切皆空。唯有本心蕩然清凈。有識食有智食。四大之身饑瘡為患。隨事給養不生貪著。謂之智食。恣情取味妄生分別。唯求適口不生厭離。謂之識食。聲聞者。因聲得悟謂之聲聞。但不了自心。于聲教上起解。或因神通。或因瑞相語言運動。聞有菩提涅槃三阿僧祇劫修成佛道。皆屬聲聞道。謂之聲聞。佛惟直下頓了自心本來是佛。無一法可得。無一行可修。此是無上道。此是真如佛。學道人只怕一念有即與道隔矣。唸唸無相念念無為。即是佛。學道人若欲得成佛。一切佛法總不用學。惟學無求無著。無求則心不生。無著則心不染。不生不染即是佛。八萬四千法

門對八萬四千煩惱。是教化接引門。本無一法。離即是法。知離者是佛。但離一切煩惱是無法可得○學道人慾得知要訣。但莫於心上著一物。言佛法身猶如虛空。此是喻法身即虛空。虛空即法身。常人將謂法身遍於虛空處。虛空中含容法身。不知虛空即法身。法身即虛空也。若定言有虛空。即虛空不是法身。定言有法身。即法身不是虛空。但不作虛空解。虛空即法身。不作法身解。法身即虛空。虛空與法身無異相。佛與眾生無異相。生死涅槃無異相。煩惱菩提無異相。離一切相即是佛。凡夫取境。道人取心。心境雙忘乃是真法。忘境猶易忘心至難。人不敢忘心。是恐落空無撈摸處。不知空本無空唯一真界耳○此靈覺性無始以來與空虛同壽。未曾生未曾滅。未曾有未曾無。未曾穢未曾凈。未曾喧未曾寂。未曾少未曾老。無方所無內外。無數量無形相。無色像無音聲。不可覓不可求。不可以智識解。不可以言語取。不可以景物會。不可以功用到。諸佛菩薩與一切蠢動眾生同大涅槃性。性即是心。心即是佛。佛即是法。一念離真皆為妄想。不可以心更求於心。不可以佛更求于佛。不可以法更求於法。故修道人直下無心默契。擬心即差。以心傳心此為正見。慎勿向外逐境為心。是認賊為子。為有貪瞋癡即立戒定慧。本無煩惱焉

【現代漢語翻譯】 現代漢語譯本： 面對八萬四千種煩惱，這就是教化接引之門。本來就沒有什麼固定的法，離開（執著）就是法。知道離開（執著）的人就是佛。只要離開一切煩惱，就沒有任何法可以得到。

學道的人想要知道要訣，只要不在心上執著任何事物。說佛的法身猶如虛空，這只是比喻，法身就是虛空，虛空就是法身。常人以為法身遍佈于虛空之中，虛空中包含著法身，卻不知道虛空就是法身，法身就是虛空。如果一定說有虛空，那麼虛空就不是法身；如果一定說有法身，那麼法身就不是虛空。只要不把虛空當作虛空來理解，虛空就是法身；不把法身當作法身來理解，法身就是虛空。虛空與法身沒有不同的相狀，佛與眾生沒有不同的相狀，生死與涅槃沒有不同的相狀，煩惱與菩提沒有不同的相狀。離開一切相就是佛。

凡夫執取外境，修道之人執取內心。心與境都忘卻才是真正的法。忘卻外境還容易，忘卻內心就非常困難。人們不敢忘卻內心，是害怕落入空無，沒有可以依靠的地方。卻不知道空本來就不是空，只有一個真實的境界。

這個靈覺之性，從無始以來就與空虛同壽，未曾生，未曾滅，未曾有，未曾無，未曾污穢，未曾清凈，未曾喧鬧，未曾寂靜，未曾年少，未曾衰老，沒有方位，沒有內外，沒有數量，沒有形象，沒有顏色，沒有聲音，不可尋找，不可追求，不可以用智識理解，不可以用言語表達，不可以通過景物領會，不可以通過功用達到。諸佛菩薩與一切蠢動的眾生，都具有相同的大涅槃性。這個『性』就是心，心就是佛，佛就是法。一念離開真如，就都是妄想。不可以用心再去尋求心，不可以用佛再去尋求佛，不可以用法再去尋求法。所以修道之人直接達到無心，默默地契合。如果想要用心去揣摩，就錯了。以心傳心，這才是正確的見解。千萬不要向外追逐外境作為自己的心，這是認賊作子。因為有了貪嗔癡，才設立戒定慧，本來就沒有煩惱啊。

【English Translation】 English version: The gate faces the eighty-four thousand afflictions. It is the gate of teaching and guidance. Fundamentally, there is no fixed Dharma. To detach from (attachment) is the Dharma. The one who knows detachment is the Buddha. As long as one detaches from all afflictions, there is no Dharma to be attained.

If a practitioner wants to know the key, just do not attach to anything in the mind. Saying that the Dharmakaya (法身) [Dharma body] of the Buddha is like emptiness is just a metaphor. Dharmakaya is emptiness, and emptiness is Dharmakaya. Ordinary people think that the Dharmakaya pervades emptiness, and emptiness contains the Dharmakaya, but they do not know that emptiness is Dharmakaya, and Dharmakaya is emptiness. If you definitely say there is emptiness, then emptiness is not Dharmakaya; if you definitely say there is Dharmakaya, then Dharmakaya is not emptiness. Just do not understand emptiness as emptiness, and emptiness is Dharmakaya; do not understand Dharmakaya as Dharmakaya, and Dharmakaya is emptiness. Emptiness and Dharmakaya have no different appearances, Buddha and sentient beings have no different appearances, Samsara (生死) [birth and death] and Nirvana (涅槃) [liberation] have no different appearances, afflictions (煩惱) and Bodhi (菩提) [enlightenment] have no different appearances. To detach from all appearances is to be a Buddha.

Ordinary people grasp at external objects, while practitioners grasp at the mind. When both mind and objects are forgotten, that is the true Dharma. Forgetting objects is easy, but forgetting the mind is very difficult. People dare not forget the mind because they fear falling into emptiness with nothing to rely on. But they do not know that emptiness is fundamentally not empty; there is only one true realm.

This spiritual awareness has been coexistent with emptiness since beginningless time. It has never been born, never ceased, never existed, never not existed, never been defiled, never been pure, never been noisy, never been silent, never been young, never been old, has no location, has no inside or outside, has no quantity, has no form, has no color, has no sound, cannot be found, cannot be sought, cannot be understood by intellect, cannot be expressed by language, cannot be comprehended through scenery, cannot be attained through effort. All Buddhas and Bodhisattvas (菩薩) [enlightened beings] and all sentient beings share the same great Nirvana nature. This 'nature' is the mind, the mind is the Buddha, and the Buddha is the Dharma. A single thought that deviates from the true nature is all delusion. You cannot use the mind to seek the mind, you cannot use the Buddha to seek the Buddha, you cannot use the Dharma to seek the Dharma. Therefore, practitioners directly attain no-mind and silently merge with it. If you try to speculate with the mind, you are wrong. To transmit mind with mind, this is the correct view. Be careful not to chase after external objects as your mind; this is recognizing a thief as your son. Because there are greed, anger, and ignorance (貪瞋癡), precepts, concentration, and wisdom (戒定慧) are established. Fundamentally, there are no afflictions.

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有菩提。故祖師云。佛說一切法。為除一切心。我無一切心。何用一切法。本源清凈佛上更不得著一物。譬如虛空。雖以無量珍寶莊嚴。終不能住。佛性同虛空。雖以無量智慧功德莊嚴。終不能住。但迷本性轉不見耳○所謂心地法門。萬法皆依此心建立。遇境即有。無境即無。不可於凈性上專作境解。所言定慧鑒用歷歷寂寂惺惺。見聞覺知皆境上作解。暫為中下人說即得。若欲親證。皆不可作如此解。儘是境縛。法有沒處沒于有地。但於一切法不作有見。即見法○自達磨大師到中國。唯說一性。唯傳一法。以佛傳佛不說余佛。以法傳法不說余法。法即不可說之法。佛即不可取之佛。乃是本源清凈心也。唯此一事實餘二則非真。般若為慧。此慧即無相之本也○凡夫不趣道。唯恣六情乃行六道。即學道后。一念計生死。即落諸魔道。一念起諸見。即落外道。見有生趣其滅。即落聲聞道。不見有生唯見有滅。即緣覺道。法本不生今亦不滅。不起二見不厭不忻。一切諸法唯一心是。然後乃為佛乘也○凡人皆逐境生心。心隨欣厭。若欲無境當忘其心。心忘則境空。境空則心滅。不忘心而除境。境不可除。只益紛擾耳。故萬法唯心心亦不可得。復何求哉○學般若法人。不見一法可得。絕意三乘。唯一真實。不可證得。謂我能證能得

【現代漢語翻譯】 現代漢語譯本： 有菩提（覺悟）。所以祖師說：『佛說一切法，為的是去除一切心。我沒有一切心，何必用一切法？』本源清凈的佛性上，更不能執著任何事物。譬如虛空，即使用無量的珍寶來莊嚴，最終也不能停留。佛性如同虛空，即使用無量的智慧功德來莊嚴，最終也不能停留。只是因為迷惑了本性，反而看不見罷了。所謂心地法門，萬法都依此心建立。遇到外境就顯現，沒有外境就沒有。不可在清凈的自性上專門作外境的理解。所說的定、慧、鑒、用，歷歷分明、寂靜無聲、清醒明覺，見聞覺知都在外境上作解釋。暫時為中下根器的人說可以，如果想要親自證悟，都不能這樣理解，全是外境的束縛。法有消失的地方，就消失在『有』的層面。只要對一切法不作『有』的見解，就能見到法。 自從達磨（Bodhidharma）大師來到中國，只說『一性』，只傳『一法』。以佛傳佛，不說其他的佛；以法傳法，不說其他的法。法就是不可說的法，佛就是不可取的佛，乃是本源清凈的心。只有這一件事是真實的，其餘兩種都不是真理。般若（Prajna）是智慧，這種智慧就是無相的根本。 凡夫不趨向于道，只是放縱六根情慾，從而行於六道。即使學道之後，一念之間計較生死，就會落入諸魔道；一念之間生起各種見解，就會落入外道；見到有生而追求其滅，就會落入聲聞道；不見有生，只見到有滅，就是緣覺道。法本來不生，現在也不滅，不生起兩種對立的見解，不厭惡也不欣喜。一切諸法，唯一是心。然後才是佛乘。 凡人都是隨著外境而生心，心隨著喜歡和厭惡而動。如果想要沒有外境，就應當忘記自己的心。心忘記了，外境就空了；外境空了，心也就滅了。不忘記心而去除外境，外境是無法去除的，只會增加紛擾。所以萬法唯心，而心也是不可得的，還要求什麼呢？ 學習般若法的人，不見有一法可以得到，斷絕了對三乘的執著，唯一真實，不可證得。認為『我能證悟，我能得到』。

【English Translation】 English version: There is Bodhi (enlightenment). Therefore, the Patriarch said, 'The Buddha speaks of all Dharmas to remove all minds. I have no mind, what use is all Dharma?' On the original pure Buddha-nature, one should not cling to anything further. It is like empty space, even if adorned with countless treasures, it cannot stay. Buddha-nature is like empty space, even if adorned with countless wisdom and merits, it cannot stay. It is only because of being deluded about one's original nature that one cannot see it. The so-called Dharma-door of the mind-ground, all Dharmas are established based on this mind. It appears when encountering circumstances, and disappears when there are no circumstances. One should not specifically interpret it as an environment on the pure nature. The so-called Samadhi (Dhyana), Prajna (wisdom), discernment, and function, are all distinctly clear, silently still, and consciously aware. Seeing, hearing, feeling, and knowing are all interpreted based on circumstances. It is acceptable to say this temporarily for people of middle and lower capacity, but if one wants to personally realize it, one cannot interpret it in this way, as it is all bondage to circumstances. Dharma has a place to disappear, and it disappears in the realm of 'existence'. As long as one does not have a view of 'existence' towards all Dharmas, one will see the Dharma. Since Bodhidharma (達磨) Master came to China, he only spoke of 'one nature' and only transmitted 'one Dharma'. He transmitted Buddha to Buddha, not speaking of other Buddhas; he transmitted Dharma to Dharma, not speaking of other Dharmas. Dharma is the Dharma that cannot be spoken, and Buddha is the Buddha that cannot be grasped, which is the original pure mind. Only this one thing is real, and the other two are not true. Prajna (般若) is wisdom, and this wisdom is the root of no-form. Ordinary people do not go towards the path, but indulge in the six senses and thus walk the six realms. Even after studying the path, if one calculates birth and death in a single thought, one will fall into the demonic paths; if one generates various views in a single thought, one will fall into the heretical paths; if one sees birth and seeks its extinction, one will fall into the Sravaka (聲聞) path; if one does not see birth but only sees extinction, that is the Pratyekabuddha (緣覺) path. Dharma is originally not born, and now it is not extinguished either. Do not give rise to two opposing views, neither disliking nor rejoicing. All Dharmas are only the mind. Then it is the Buddha-vehicle. Ordinary people all generate mind following circumstances, and the mind moves with likes and dislikes. If one wants to have no circumstances, one should forget one's mind. When the mind is forgotten, the circumstances become empty; when the circumstances are empty, the mind also ceases. If one does not forget the mind but tries to remove the circumstances, the circumstances cannot be removed, and it will only increase confusion. Therefore, all Dharmas are only mind, and the mind is also unattainable, so what else is there to seek? Those who study the Prajna Dharma do not see a single Dharma that can be obtained, cut off attachment to the Three Vehicles, and only the one reality, which cannot be attained. Thinking 'I can attain enlightenment, I can obtain it'.

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。皆增上慢人也。法華會下拂衣而去者。皆斯徒也。故佛言。我于菩提實無所得。默契而已○凡人慾修證。但觀五蘊皆空四大無我。真心無相不去不來。生時性亦不來。死時性亦不去。湛然圓寂心境一如。但能如此直下頓了。不為三世所拘繫。便出世人也。切不得有分毫趣向。若見善相諸佛來迎。及種種現前亦無心隨去。若見惡相種種現前亦無畏心。但自忘心同於法界。便得自在○凡言化城者。二乘及十地乃至等覺妙覺。皆是權立接引之教。併爲化城也。言寶所者。乃真心本佛自性之寶。此寶不屬情量。不可建立。無佛無眾生。無能無所。何處有城。若問此既是化城何處為寶所。寶所不可指。指即有寶所。非真實所也。故云在近而已。在近者。不可定量言之。但當體會契之即是。闡提者信不具也。一切六道眾生。及至二乘不信有佛果。皆謂之斷善根闡提。菩薩深信佛法。不見有大乘小乘佛與眾生同一法性。乃謂之善根闡提。大抵因聲教而悟者名聲聞。觀因緣而悟者名緣覺。若不向自心中悟。雖至成佛亦謂之聲聞佛。學道人於法上悟不於心上悟。雖歷劫修行。終不是本佛。若不心悟乃於法悟。即是輕心重法。遂成逐塊。忘于本心故。但契本心不用求法。心即法也○凡人多謂境礙心。謂事礙理。常欲逃境以安心屏事以存理

【現代漢語翻譯】 現代漢語譯本： 這些都是增上慢人（未證得高深境界卻自以為是的人）。從《法華經》法會上拂袖而去的人，都是這一類人。所以佛說：『我對於菩提（覺悟）實際上沒有得到什麼。』只是默默地契合而已。普遍的人想要修行證悟，只要觀察五蘊（色、受、想、行、識）皆空，四大（地、水、火、風）無我，真心沒有形相，不去不來。出生時自性沒有來，死亡時自性也沒有去。清澈寂靜，心與境界融為一體。只要能夠這樣當下頓悟，不被過去、現在、未來三世所束縛，就是超出世間的人。千萬不要有絲毫的追求和執著。如果見到好的景象，諸佛前來迎接，以及種種瑞相顯現，也不要動心跟隨而去。如果見到不好的景象，種種惡相顯現，也不要有畏懼之心。只要讓自己忘卻心念，與法界融為一體，就能得到自在。 所謂『化城』，二乘（聲聞乘、緣覺乘）以及十地菩薩乃至等覺、妙覺菩薩，都是權宜設立的接引教化，都可稱為化城。而『寶所』，則是指真心本佛的自性之寶。這個寶不屬於情識思量，不可建立，沒有佛也沒有眾生，沒有能也沒有所。哪裡會有城呢？如果問：『既然這是化城，哪裡是寶所呢？』寶所是不可指明的，一旦指明就有了寶所，那就不是真實的寶所了。所以說『就在近處』。所謂『在近處』，是不可用數量來衡量的。只要體會、契合它就可以了。闡提（斷善根者）是指不具足信心的人。一切六道眾生，乃至二乘人，不相信有佛果，都可以稱為斷善根闡提。菩薩深信佛法，不見有大乘、小乘的分別，認為佛與眾生同一法性，這稱為善根闡提。大體上，因聽聞佛法教導而悟道的，稱為聲聞。觀察因緣而悟道的，稱為緣覺。如果不向自己的心中去悟，即使成佛，也稱為聲聞佛。學道的人在法上悟，不在心上悟，即使經歷漫長的修行，終究不是本來的佛。如果不是從心悟，而是從法悟，就是輕視心而重視法，於是就成了追逐外物，忘記了本心。所以，只要契合本心，不用向外求法，心就是法。 一般人大多認為境界妨礙了心，認為事情妨礙了理，常常想要逃避境界來安定心，屏棄事情來儲存理。

【English Translation】 English version: These are all people with increased arrogance (those who have not attained profound states but consider themselves to be). Those who left the assembly of the Lotus Sutra in anger are all of this kind. Therefore, the Buddha said, 'In reality, I have not attained anything in Bodhi (enlightenment).' It is only a silent agreement. Ordinary people who want to cultivate and attain enlightenment only need to observe that the five skandhas (form, feeling, perception, volition, and consciousness) are all empty, the four great elements (earth, water, fire, and wind) are without self, the true mind has no form, it neither goes nor comes. At birth, the nature does not come; at death, the nature does not go. Clear and still, the mind and the realm are one. If one can directly and suddenly understand this, without being bound by the three times (past, present, and future), then one is a person who transcends the world. One must not have the slightest pursuit or attachment. If one sees good signs, Buddhas coming to greet, and various auspicious appearances, one should not be moved to follow them. If one sees bad signs, various evil appearances, one should not have fear. One should simply forget one's mind and become one with the Dharmadhatu (realm of reality), and then one will attain freedom. The so-called 'illusory city' refers to the teachings of expedient means established for the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), the Ten Bhumis (ten stages of a Bodhisattva's path), and even Equal Enlightenment and Wonderful Enlightenment Bodhisattvas. All of these can be called illusory cities. The 'treasure land' refers to the treasure of the true mind, the original Buddha's self-nature. This treasure does not belong to emotional thought, it cannot be established, there is no Buddha and no sentient beings, no subject and no object. Where would there be a city? If one asks, 'Since this is an illusory city, where is the treasure land?' The treasure land cannot be pointed out; once it is pointed out, there is a treasure land, and it is not the real treasure land. Therefore, it is said to be 'nearby.' The so-called 'nearby' cannot be measured quantitatively. One should simply experience and accord with it. Icchantika (those who sever their roots of goodness) refers to those who do not have complete faith. All sentient beings in the six realms, and even those of the Two Vehicles, who do not believe in the fruit of Buddhahood, can be called Icchantika who have severed their roots of goodness. Bodhisattvas who deeply believe in the Buddha Dharma, do not see a distinction between the Mahayana (Great Vehicle) and Hinayana (Small Vehicle), and consider the Buddha and sentient beings to have the same Dharma nature, are called Icchantika with roots of goodness. Generally speaking, those who attain enlightenment through hearing the teachings are called Shravakas. Those who attain enlightenment through observing conditions are called Pratyekabuddhas. If one does not awaken to enlightenment within one's own mind, even if one becomes a Buddha, one is called a Shravaka Buddha. Those who study the Dharma and awaken to enlightenment in the Dharma but not in the mind, even if they practice for countless eons, will never be the original Buddha. If one does not awaken to enlightenment from the mind but from the Dharma, then one is belittling the mind and valuing the Dharma, and thus becomes one who chases after external objects, forgetting the original mind. Therefore, one should simply accord with the original mind and not seek the Dharma externally; the mind is the Dharma. Most people think that the realm obstructs the mind, that affairs obstruct the principle, and they often want to escape the realm to settle the mind, and abandon affairs to preserve the principle.

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。不知乃是心礙境理礙事。但令心空境自空。但令理寂事自寂。勿倒用心也○凡人多不肯空心恐落空。不知自心本空。愚人除事不除心。智者除心不除事。菩薩心如虛空一切俱舍。所作福德皆不貪著。然舍有三等。內外身心一切俱舍。猶如虛空無所取著。然後隨方應物能所皆忘。是謂大舍。若一邊行道佈德。一邊旋舍無希望。心是謂中舍。若廣修眾善有所希望。聞法知空。遂乃不著是謂小舍。大舍如火燭在前更無迷悟。中舍如火燭在旁。或明或暗。小舍如火燭在後不見坑阱故。菩薩心如虛空。一切俱舍。過去心不可得。是過去舍。現在心不可得。是現在舍。未來心不可得。是未來舍。所謂三世俱舍。自如來付法迦葉以來。以心印心。心心不異。印著空則印不成文。印著物則印不成法。故以心印心心心不異。能印所印俱難契會。故得者少。然心即無心得即無得○佛有三身。法身說自性靈通法。報身說一切清凈法。化身說六度萬行法。法身說法不以語言音聲形相文字。無所說無所證。自性靈通而已。故曰。無法可說是名說法。報身化身皆隨機感現所說法。亦隨事應根以為攝化。皆非真法。故曰報化非真佛。亦非說法者○所言同是一精明分為六和合者。一精明者一心也。六和合者六根各與塵合。眼與色合。耳與聲合。鼻與香

【現代漢語翻譯】 現代漢語譯本：不知道這是心對境產生障礙，還是理對事產生障礙。只要心空了，境自然就空了；只要理寂靜了，事自然就寂靜了。不要顛倒用心啊！一般人大多不肯空心，恐怕落入空無。卻不知道自心本來就是空性的。愚笨的人只去除事，不去除心；有智慧的人只去除心，不去除事。菩薩的心像虛空一樣，一切都捨棄，所作的福德都不貪戀執著。然而捨棄有三種等級：內外身心一切都捨棄，猶如虛空一樣無所取著，然後隨順方所應付事物，能捨和所舍都忘記，這叫做大舍。如果一邊修行佈施德行，一邊迴旋捨棄沒有希望的心，這叫做中舍。如果廣泛地修習各種善行，有所希望，聽聞佛法知道空性，於是就不執著，這叫做小舍。大舍就像火燭在前面，不再有迷惑和覺悟。中舍就像火燭在旁邊，有時明亮有時昏暗。小舍就像火燭在後面，看不見坑坑洼洼的道路。所以說，菩薩的心像虛空一樣，一切都捨棄。過去的心不可得，這是過去舍。現在的心不可得，這是現在舍。未來的心不可得，這是未來舍。這就是所說的三世俱舍。自從如來將佛法傳付給迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）以來，就以心印心，心心相印沒有差異。印在空性上，就印不成文字；印在事物上，就印不成佛法。所以以心印心，心心不異，能印的（能證悟的心）和所印的（所要證悟的真如本性）都難以契合，所以得到的人很少。然而心就是無心，得到就是無得。佛有三身：法身（Dharmakāya，佛的真理之身）說自性靈通的法，報身（Saṃbhogakāya，佛的報償之身）說一切清凈的法，化身（Nirmāṇakāya，佛的化現之身）說六度萬行的法。法身說法不使用語言音聲形相文字，無所說無所證，只是自性靈通而已。所以說：『沒有法可說，這叫做說法。』報身和化身都隨機感應顯現所說的法，也隨著事物應和根機來攝受教化，都不是真正的佛法。所以說：『報身化身不是真佛，也不是說法者。』所說的『同是一精明分為六和合』，一精明指的是一心，六和合指的是六根各自與塵境結合。眼與色結合，耳與聲結合，鼻與香結合

【English Translation】 English version: I don't know if it is the mind that obstructs the realm, or the principle that obstructs the matter. Just let the mind be empty, and the realm will naturally be empty. Just let the principle be still, and the matter will naturally be still. Do not use your mind in a reversed way! Ordinary people mostly are unwilling to empty their minds, fearing to fall into emptiness. They do not know that their own mind is originally empty. Foolish people remove the matter but not the mind; wise people remove the mind but not the matter. The mind of a Bodhisattva is like empty space, relinquishing everything. They do not crave or cling to the merits they create. However, there are three levels of relinquishment: relinquishing everything, internal and external, body and mind, like empty space, without taking hold of anything. Then, according with the direction, responding to things, forgetting both the able and the object, this is called 'Great Relinquishment'. If one practices the path and spreads virtue on one hand, and on the other hand, revolves and relinquishes without a hopeful mind, this is called 'Middle Relinquishment'. If one widely cultivates all kinds of good deeds with hope, and upon hearing the Dharma, understands emptiness, and then does not cling, this is called 'Small Relinquishment'. Great Relinquishment is like a candle in front, with no more confusion or enlightenment. Middle Relinquishment is like a candle beside, sometimes bright, sometimes dim. Small Relinquishment is like a candle behind, unable to see the pitfalls. Therefore, the mind of a Bodhisattva is like empty space, relinquishing everything. The past mind is unattainable; this is relinquishing the past. The present mind is unattainable; this is relinquishing the present. The future mind is unattainable; this is relinquishing the future. This is what is called relinquishing the three times. Since the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) transmitted the Dharma to Mahākāśyapa (Mahākāśyapa, one of the Buddha's principal disciples, known for his ascetic practices), it has been mind-to-mind transmission, with no difference between minds. If the seal is on emptiness, the seal cannot form a pattern. If the seal is on things, the seal cannot form the Dharma. Therefore, with mind sealing mind, minds are not different. Both the sealer (the mind that can realize) and the sealed (the true nature to be realized) are difficult to align, so few attain it. However, mind is no-mind, and attainment is no-attainment. The Buddha has three bodies: the Dharmakāya (Dharmakāya, the body of truth) speaks of the Dharma of self-nature's spiritual penetration; the Saṃbhogakāya (Saṃbhogakāya, the body of enjoyment) speaks of all pure Dharmas; the Nirmāṇakāya (Nirmāṇakāya, the body of transformation) speaks of the Dharma of the six perfections and myriad practices. The Dharmakāya speaks the Dharma without using language, sound, form, words, with nothing to say and nothing to prove, only self-nature's spiritual penetration. Therefore, it is said: 'There is no Dharma to be spoken, this is called speaking the Dharma.' The Saṃbhogakāya and Nirmāṇakāya both manifest the Dharma spoken in response to the occasion, and also according to things, responding to the roots to gather and transform, none of which are the true Dharma. Therefore, it is said: 'The Saṃbhogakāya and Nirmāṇakāya are not the true Buddha, nor are they the speakers of the Dharma.' What is meant by 'the same one essence of brightness divided into six harmonies' is that 'one essence of brightness' refers to one mind, and 'six harmonies' refers to the six senses each combining with their respective objects. The eye combines with form, the ear combines with sound, the nose combines with fragrance.

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合。舌與味合。身與觸合。意與法合。中間生六識為十八界。若了知十八界空無所有。束六和合為一精明。一精明者即心也。學道人皆知此。但不能免作一精明六和合解。遂為法縛不契本心。如來現世欲說一乘真法。則眾生不信興謗沒于苦海。若都不說則佛墮慳貪。不為眾生普舍妙道。遂方便說三乘。乘有大小得有深淺。皆非本法。故云。惟此一乘道餘二即非真。然終未能顯一心法。故召迦葉同法座坐。別付一心離言說法。此一枝法今別行。若能契悟者。便至佛地。

裴休相國傳心偈

予于宛陵鐘陵皆得親黃檗希運禪師。盡傳心要。乃作傳心偈爾。

心不可傳。以契為傳。心不可見。以無為見。契亦無契。 無亦無無。化城不住。迷額有珠。珠是強名。 城豈有形。即心即佛。佛即無生。直下便是。 勿求勿營。使佛覓佛。倍費功程。隨法生解。 即落魔界。凡聖不分。乃離見聞。無心似鏡。 與物無競。無念似空。無物不容。三乘外法。 歷劫希逢。若能如是。是出世雄。

嘗聞。河東大士親見高安導師傳心要。于當年著偈章而示后。頓開聾瞽。煥若丹青。予惜其所遺。綴于本錄云爾。

慶曆戊子歲南宗字天真者題

(傳心法要內改十一處。除落三字添入九字。並按四家錄並別錄

為據也)

景德傳燈錄卷第九 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十

懷讓禪師第三世下六十一人池州南泉普愿禪師法嗣一十七人湖南長沙景岑禪師荊南白馬曇照禪師終南山雲際師祖禪師鄧州香嚴下堂義端禪師趙州東院從諗禪師池州靈鷲閑禪師鄂州茱萸山和尚衢州子湖利蹤禪師洛京嵩山和尚日子和尚蘇州西禪和尚宣州刺史陸亙池州行者甘贄(已上一十三人見錄)資山存制禪師江陵道弘禪師宣州玄極禪師新羅國道均禪師(已上四人無機緣語句不錄)杭州鹽官齊安禪師法嗣八人襄州關南道常禪師洪州雙嶺玄真禪師杭州徑山鑒宗禪師(已上三人見錄)唐宣宗皇帝白雲曇靖禪師潞府淥水文舉禪師新羅品日禪師壽州建宗禪師(已上五人無機緣語句不錄)婺州五泄山靈默禪師法嗣四人福州龜山正原禪師(一人見錄)甘泉寺曉方禪師明州棲心寺藏奐禪師甘泉寺元遂禪師(已上三人無機緣語句不錄)洛京佛光寺如滿禪師法嗣一人杭州刺史白居易(一人見錄)明州大梅山法常禪師法嗣三人新羅國迦智禪師杭州天龍和尚(已上二人見錄)新羅國忠彥禪師(一人無機緣語句不錄)荊州永泰寺靈湍禪師法嗣五人湖南上林戒虛禪師五臺山秘魔巖和尚湖南祇林和尚(已上三人見錄)呂后山文質

【現代漢語翻譯】 現代漢語譯本 （作為依據）。

《景德傳燈錄》卷第九 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第十

懷讓禪師（Huai Rang，唐代禪宗大師）第三世下六十一人，池州南泉普愿禪師（Nanquan Puyuan，唐代禪師）法嗣一十七人：湖南長沙景岑禪師（Changsha Jingcen，唐代禪師），荊南白馬曇照禪師（Baima Tanzhao，唐代禪師），終南山雲際師祖禪師（Yunji Shizu，唐代禪師），鄧州香嚴下堂義端禪師（Xiangyan Yiduan，唐代禪師），趙州東院從諗禪師（Zhaozhou Congshen，唐代禪師），池州靈鷲閑禪師（Lingjiu Xian，唐代禪師），鄂州茱萸山和尚（Zhuyu Mountain Monk，唐代僧人），衢州子湖利蹤禪師（Zihu Lizong，唐代禪師），洛京嵩山和尚（Songshan Monk，洛陽嵩山的僧人），日子和尚（Rizi Monk，唐代僧人），蘇州西禪和尚（Xichan Monk，蘇州西禪寺的僧人），宣州刺史陸亙（Lu Xuan，唐代官員），池州行者甘贄（Gan Zhi，唐代居士）（以上一十三人見錄）。資山存制禪師（Zishan Cunzhi，唐代禪師），江陵道弘禪師（Daohong，唐代禪師），宣州玄極禪師（Xuanji，唐代禪師），新羅國道均禪師（Gudaojun，新羅僧人）（以上四人無機緣語句不錄）。杭州鹽官齊安禪師（Yanguan Qian，唐代禪師）法嗣八人：襄州關南道常禪師（Guannan Daochang，唐代禪師），洪州雙嶺玄真禪師（Shuangling Xuanzhen，唐代禪師），杭州徑山鑒宗禪師（Jingshan Jianzong，唐代禪師）（以上三人見錄）。唐宣宗皇帝（Tang Xuanzong，唐朝皇帝），白雲曇靖禪師（Baiyun Tanjin，唐代禪師），潞府淥水文舉禪師（Lushui Wenju，唐代禪師），新羅品日禪師（Pinri，新羅僧人），壽州建宗禪師（Jianzong，唐代禪師）（以上五人無機緣語句不錄）。婺州五泄山靈默禪師（Wuxieshan Lingmo，唐代禪師）法嗣四人：福州龜山正原禪師（Guishan Zhengyuan，唐代禪師）（一人見錄）。甘泉寺曉方禪師（Xiao Fang，唐代禪師），明州棲心寺藏奐禪師（Qixinsi Zanghuan，唐代禪師），甘泉寺元遂禪師（Yuansui，唐代禪師）（以上三人無機緣語句不錄）。洛京佛光寺如滿禪師（Foguansi Ruman，唐代禪師）法嗣一人：杭州刺史白居易（Bai Juyi，唐代詩人）（一人見錄）。明州大梅山法常禪師（Dameishan Fachang，唐代禪師）法嗣三人：新羅國迦智禪師（Jiazhi，新羅僧人），杭州天龍和尚（Tianlong Monk，杭州天龍寺的僧人）（以上二人見錄）。新羅國忠彥禪師（Zhongyan，新羅僧人）（一人無機緣語句不錄）。荊州永泰寺靈湍禪師（Yongtai Lingtuan，唐代禪師）法嗣五人：湖南上林戒虛禪師（Shanglin Jiexu，唐代禪師），五臺山秘魔巖和尚（Mimo Rock Monk，五臺山秘魔巖的僧人），湖南祇林和尚（Qilin Monk，湖南祇林寺的僧人）（以上三人見錄）。呂后山文質（Wen Zhi，唐代人物）。

【English Translation】 English version (As the basis).

Jingde Record of the Transmission of the Lamp, Volume 9 Taisho Tripitaka, Volume 51, No. 2076, Jingde Record of the Transmission of the Lamp

Jingde Record of the Transmission of the Lamp, Volume 10

The third generation after Zen Master Huai Rang (Zen Master Huai Rang, a Zen master of the Tang Dynasty) had sixty-one disciples. Seventeen Dharma heirs of Zen Master Nanquan Puyuan (Nanquan Puyuan, a Zen master of the Tang Dynasty) from Chizhou: Zen Master Changsha Jingcen (Changsha Jingcen, a Zen master of the Tang Dynasty) from Hunan, Zen Master Baima Tanzhao (Baima Tanzhao, a Zen master of the Tang Dynasty) from Jingnan, Zen Master Yunji Shizu (Yunji Shizu, a Zen master of the Tang Dynasty) from Zhongnan Mountain, Zen Master Xiangyan Yiduan (Xiangyan Yiduan, a Zen master of the Tang Dynasty) who left the hall at Xiangyan, Zen Master Zhaozhou Congshen (Zhaozhou Congshen, a Zen master of the Tang Dynasty) from the Eastern Courtyard of Zhaozhou, Zen Master Lingjiu Xian (Lingjiu Xian, a Zen master of the Tang Dynasty) from Chizhou, the monk of Zhuyu Mountain (Zhuyu Mountain Monk, a monk of the Tang Dynasty) in Ezhou, Zen Master Zihu Lizong (Zihu Lizong, a Zen master of the Tang Dynasty) from Quzhou, the monk of Songshan Mountain (Songshan Monk, a monk of Songshan Mountain in Luoyang), Monk Rizi (Rizi Monk, a monk of the Tang Dynasty), the monk of Xichan Temple (Xichan Monk, a monk of Xichan Temple in Suzhou), Lu Xuan (Lu Xuan, an official of the Tang Dynasty), the prefect of Xuanzhou, and Gan Zhi (Gan Zhi, a lay Buddhist of the Tang Dynasty) who was a practitioner in Chizhou (the above thirteen are recorded). Zen Master Zishan Cunzhi (Zishan Cunzhi, a Zen master of the Tang Dynasty), Zen Master Daohong (Daohong, a Zen master of the Tang Dynasty) from Jiangling, Zen Master Xuanji (Xuanji, a Zen master of the Tang Dynasty) from Xuanzhou, and Zen Master Gudaojun (Gudaojun, a Silla monk) from Silla (the above four have no recorded statements of opportunity). Zen Master Yanguan Qian (Yanguan Qian, a Zen master of the Tang Dynasty) from Hangzhou had eight Dharma heirs: Zen Master Guannan Daochang (Guannan Daochang, a Zen master of the Tang Dynasty) from Xiangzhou, Zen Master Shuangling Xuanzhen (Shuangling Xuanzhen, a Zen master of the Tang Dynasty) from Hongzhou, and Zen Master Jingshan Jianzong (Jingshan Jianzong, a Zen master of the Tang Dynasty) from Jingshan Mountain in Hangzhou (the above three are recorded). Emperor Tang Xuanzong (Tang Xuanzong, an emperor of the Tang Dynasty), Zen Master Baiyun Tanjin (Baiyun Tanjin, a Zen master of the Tang Dynasty), Zen Master Lushui Wenju (Lushui Wenju, a Zen master of the Tang Dynasty) from Lu Prefecture, Zen Master Pinri (Pinri, a Silla monk) from Silla, and Zen Master Jianzong (Jianzong, a Zen master of the Tang Dynasty) from Shouzhou (the above five have no recorded statements of opportunity). Zen Master Wuxieshan Lingmo (Wuxieshan Lingmo, a Zen master of the Tang Dynasty) from Wuxie Mountain in Wuzhou had four Dharma heirs: Zen Master Guishan Zhengyuan (Guishan Zhengyuan, a Zen master of the Tang Dynasty) from Guishan Mountain in Fuzhou (one is recorded). Zen Master Xiao Fang (Xiao Fang, a Zen master of the Tang Dynasty) from Ganquan Temple, Zen Master Qixinsi Zanghuan (Qixinsi Zanghuan, a Zen master of the Tang Dynasty) from Qixin Temple in Mingzhou, and Zen Master Yuansui (Yuansui, a Zen master of the Tang Dynasty) from Ganquan Temple (the above three have no recorded statements of opportunity). Zen Master Foguansi Ruman (Foguansi Ruman, a Zen master of the Tang Dynasty) from Foguang Temple in Luoyang had one Dharma heir: Bai Juyi (Bai Juyi, a poet of the Tang Dynasty), the prefect of Hangzhou (one is recorded). Zen Master Dameishan Fachang (Dameishan Fachang, a Zen master of the Tang Dynasty) from Damei Mountain in Mingzhou had three Dharma heirs: Zen Master Jiazhi (Jiazhi, a Silla monk) from Silla, and the monk of Tianlong Temple (Tianlong Monk, a monk of Tianlong Temple in Hangzhou) in Hangzhou (the above two are recorded). Zen Master Zhongyan (Zhongyan, a Silla monk) from Silla (one has no recorded statements of opportunity). Zen Master Yongtai Lingtuan (Yongtai Lingtuan, a Zen master of the Tang Dynasty) from Yongtai Temple in Jingzhou had five Dharma heirs: Zen Master Shanglin Jiexu (Shanglin Jiexu, a Zen master of the Tang Dynasty) from Shanglin in Hunan, the monk of Mimo Rock (Mimo Rock Monk, a monk of Mimo Rock on Mount Wutai), and the monk of Qilin Temple (Qilin Monk, a monk of Qilin Temple in Hunan) in Hunan (the above three are recorded). Wen Zhi (Wen Zhi, a person of the Tang Dynasty) from Mount Lühou.

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禪師蘇州法河禪師(已上二人無機緣語句不錄)幽州盤山寶積禪師法嗣二人鎮府普化和尚(一人見錄)鎮州上方和尚(一人無機緣語句不錄)京兆興善寺惟寬禪師法嗣六人京兆法智禪師京兆無表禪師京兆慧建禪師京兆元凈禪師京兆慧光禪師京兆義宗禪師(已上六人無機緣語句不錄)雲水靖宗禪師法嗣二人華州小馬神照禪師華州道圓禪師(已上二人無機緣語句不錄)潭州龍牙山圓暢禪師法嗣二人嘉禾藏廙禪師(一人見錄)羊腸藏樞禪師(一人無機緣語句不錄)汾州無業國師法嗣二人鎮州常貞禪師鎮州奉先義禪師(已上二人無機緣語句不錄)廬山歸宗寺智常禪師法嗣六人福州芙蓉山靈訓禪師漢南谷城縣高亭和尚新羅大茅和尚五臺山智通禪師(已上四人見錄)洪州高安大愚禪師江州刺史李渤(已上二人無機緣語句不錄)魯祖山寶云禪師法嗣一人云水和尚(一人無機緣語句不錄)紫玉山道通禪師法嗣一人唐襄州節度使于頔(一人無機緣語句不錄)華嚴寺智巖禪師法嗣一人黃州齊安和尚(一人見錄)

懷讓第三世下

前池州南泉普愿禪師法嗣

湖南長沙景岑號招賢大師。初住鹿苑為第一世。其後居無定所。但徇緣接物隨請說法。故時眾謂之長沙和尚。上堂曰。我若一向舉揚宗教。法堂里須草深一丈。我事不獲

【現代漢語翻譯】 現代漢語譯本： 禪師：蘇州法河禪師（以上二人沒有相關機緣語句，不予記錄）。 幽州盤山寶積禪師法嗣：二人，鎮府普化和尚（一人見錄），鎮州上方和尚（一人沒有相關機緣語句，不予記錄）。 京兆興善寺惟寬禪師法嗣：六人，京兆法智禪師、京兆無表禪師、京兆慧建禪師、京兆元凈禪師、京兆慧光禪師、京兆義宗禪師（以上六人沒有相關機緣語句，不予記錄）。 雲水靖宗禪師法嗣：二人，華州小馬神照禪師、華州道圓禪師（以上二人沒有相關機緣語句，不予記錄）。 潭州龍牙山圓暢禪師法嗣：二人，嘉禾藏廙禪師（一人見錄），羊腸藏樞禪師（一人沒有相關機緣語句，不予記錄）。 汾州無業國師法嗣：二人，鎮州常貞禪師、鎮州奉先義禪師（以上二人沒有相關機緣語句，不予記錄）。 廬山歸宗寺智常禪師法嗣：六人，福州芙蓉山靈訓禪師、漢南谷城縣高亭和尚、新羅大茅和尚、五臺山智通禪師（以上四人見錄），洪州高安大愚禪師、江州刺史李渤（以上二人沒有相關機緣語句，不予記錄）。 魯祖山寶云禪師法嗣：一人，雲水和尚（一人沒有相關機緣語句，不予記錄）。 紫玉山道通禪師法嗣：一人，唐襄州節度使于頔（一人沒有相關機緣語句，不予記錄）。 華嚴寺智巖禪師法嗣：一人，黃州齊安和尚（一人見錄）。

懷讓（Huai Rang）第三世下

前池州南泉普愿禪師法嗣

湖南長沙景岑（Jing Cen），號招賢大師。最初住在鹿苑（Luyuan），是第一世。其後居無定所，但順應機緣接引眾生，隨請說法。所以當時的人們稱他為長沙和尚。上堂開示說：『我如果一味地舉揚宗教，法堂里一定會草深一丈。我不能這樣做。』

【English Translation】 English version: Zen Masters: Suzhou Fahe Zen Master (The above two have no recorded statements of enlightenment and are not included). Dharma Heirs of Yuzhou Panshan Baoji Zen Master: Two people, Zhenfu Puhua Monk (one recorded), Zhenzhou Shangfang Monk (one has no recorded statements of enlightenment and is not included). Dharma Heirs of Jingzhao Xingshan Temple Weikuan Zen Master: Six people, Jingzhao Fazhi Zen Master, Jingzhao Wubiao Zen Master, Jingzhao Huijian Zen Master, Jingzhao Yuanjing Zen Master, Jingzhao Huiguang Zen Master, Jingzhao Yizong Zen Master (The above six have no recorded statements of enlightenment and are not included). Dharma Heirs of Yunshui Jingzong Zen Master: Two people, Huazhou Xiaoma Shenzhao Zen Master, Huazhou Daoyuan Zen Master (The above two have no recorded statements of enlightenment and are not included). Dharma Heirs of Tanzhou Longyashan Yuanchang Zen Master: Two people, Jiahe Cangyi Zen Master (one recorded), Yangchang Cangshu Zen Master (one has no recorded statements of enlightenment and is not included). Dharma Heirs of Fenzhou Wuye National Teacher: Two people, Zhenzhou Changzhen Zen Master, Zhenzhou Fengxianyi Zen Master (The above two have no recorded statements of enlightenment and are not included). Dharma Heirs of Lushan Guizong Temple Zhichang Zen Master: Six people, Fuzhou Furongshan Lingxun Zen Master, Hannan Gucheng County Gaoting Monk, Silla Damou Monk, Wutaishan Zhitong Zen Master (The above four are recorded), Hongzhou Gaoan Dayu Zen Master, Jiangzhou Prefect Li Bo (The above two have no recorded statements of enlightenment and are not included). Dharma Heir of Luzushan Baoyun Zen Master: One person, Yunshui Monk (one has no recorded statements of enlightenment and is not included). Dharma Heir of Ziyushan Daotong Zen Master: One person, Yu Di, Military Governor of Xiangzhou during the Tang Dynasty (one has no recorded statements of enlightenment and is not included). Dharma Heir of Huayan Temple Zhiyan Zen Master: One person, Huangzhou Qi'an Monk (one recorded).

Third Generation of Huai Rang (Huai Rang)

Dharma Heir of Former Chizhou Nanquan Puyuan Zen Master

Hunan Changsha Jing Cen (Jing Cen), also known as Master Zhaoxian. He initially resided at Luyuan (Luyuan) as the first generation. Afterwards, he lived in no fixed place, but followed the circumstances to receive people and expound the Dharma upon request. Therefore, people at the time called him Changsha Monk. He said in his Dharma talk: 'If I were to single-mindedly promote the teachings, the Dharma hall would surely be overgrown with grass. I cannot do that.'

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已。所以向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里。盡十方世界無一人不是自己。我常向汝諸人道。三世諸佛共盡法界眾生是摩訶般若光。光未發時汝等諸人。向什麼處委。光未發時尚無佛無眾生訊息。何處得山河國土來。時有僧問。如何是沙門眼。師云。長長出不得。又云。成佛成祖出不得。六道輪迴出不得。僧云。未審出個什麼不得。師云。晝見日夜見星。僧云。學人不會。師云。妙高山色青又青。僧問。教中雲。而常處此菩提座。如何是座。師云。老僧正坐大德正立。僧問。如何是大道。師云。沒卻汝。僧問。諸佛師是誰。師云。從無始劫來承誰覆蔭。僧師。未有諸佛已前作么生。師云。魯祖開堂亦與師僧東道西說。僧問。學人不據地時如何。師云。汝向什麼處安身立命。僧云。卻據地時如何。師云。拖出死屍著。僧問。如何是異類。師云。尺短寸長。僧問。如何是諸佛師。師云。不可更拗直作曲邪。僧云。請和尚向上說。師云。阇梨眼瞎耳聾作么。師遣一僧去問同參會和尚云。和尚見南泉后如何。會默然。僧云。和尚未見南泉已前作么生。會云。不可更別有也。僧回舉似師。師示一偈曰。

百丈竿頭不動人　　雖然得入未為真 　百丈

【現代漢語翻譯】 現代漢語譯本： 因此我對你們各位說，整個十方世界都是沙門（Śrāmaṇa，指出家修道者）的眼睛，整個十方世界都是沙門的全身，整個十方世界都是自己的光明，整個十方世界都在自己的光明里，整個十方世界沒有一個人不是自己。我常常對你們各位說，過去、現在、未來三世的一切諸佛和整個法界的一切眾生都是摩訶般若（Mahā-prajñā，大智慧）之光。當這光芒尚未顯發時，你們這些人，又在哪裡安身立命呢？光芒尚未顯發時，連佛和眾生的訊息都沒有，又從哪裡來山河國土呢？ 當時有僧人問：『如何是沙門眼？』 師父說：『長長地，出不來。』又說：『成佛成祖也出不來，六道輪迴也出不來。』 僧人問：『不知出個什麼不來？』 師父說：『白天見太陽，夜晚見星星。』 僧人說：『學人不會。』 師父說：『妙高山（Sumeru，須彌山）的顏色青又青。』 僧人問：『經教中說：「而常處此菩提座（Bodhi-maṇḍa，覺悟之座）」，如何是座？』 師父說：『老僧正坐，大德正立。』 僧人問：『如何是大道？』 師父說：『沒卻你。』 僧人問：『諸佛的老師是誰？』 師父說：『從無始劫（Anādi-kalpa，無始的時間）以來，承受誰的覆蔭？』 僧人問：『未有諸佛之前，又是什麼樣子？』 師父說：『魯祖開堂，也和師僧們東說西說。』 僧人問：『學人不據地時如何？』 師父說：『你向什麼地方安身立命？』 僧人問：『卻據地時如何？』 師父說：『拖出死屍著。』 僧人問：『如何是異類？』 師父說：『尺短寸長。』 僧人問：『如何是諸佛的老師？』 師父說：『不可更拗直作曲邪。』 僧人問：『請和尚向上說。』 師父說：『阇梨（Ācārya，阿阇梨，導師）眼瞎耳聾作么？』 師父派一個僧人去問同參會和尚說：『和尚見南泉后如何？』 會默然不語。 僧人問：『和尚未見南泉之前作么生？』 會說：『不可更別有也。』 僧人回來把情況告訴師父，師父示下一偈說： 『百丈竿頭不動人，雖然得入未為真，百丈……』

【English Translation】 English version: Therefore, I say to you all, the entire ten directions of the world are the eyes of a Śrāmaṇa (沙門, one who renounces the world), the entire ten directions of the world are the whole body of a Śrāmaṇa, the entire ten directions of the world are one's own light, the entire ten directions of the world are within one's own light, and in the entire ten directions of the world, there is no one who is not oneself. I often say to you all, all the Buddhas of the three times (past, present, and future) and all sentient beings in the entire Dharma Realm are the light of Mahā-prajñā (摩訶般若, great wisdom). When this light has not yet manifested, where do you all settle yourselves? When the light has not yet manifested, there is not even news of Buddhas or sentient beings, so where do mountains, rivers, and lands come from? At that time, a monk asked, 'What is the eye of a Śrāmaṇa?' The master said, 'Long, long, unable to get out.' He also said, 'Becoming a Buddha or an ancestor, unable to get out. The six realms of reincarnation, unable to get out.' The monk asked, 'I don't understand what cannot get out?' The master said, 'During the day, you see the sun; at night, you see the stars.' The monk said, 'This student does not understand.' The master said, 'The color of Mount Sumeru (妙高山) is green, so very green.' The monk asked, 'The teachings say, "And constantly abide in this Bodhi-maṇḍa (菩提座, seat of enlightenment)." What is the seat?' The master said, 'The old monk is sitting upright, and the virtuous one is standing upright.' The monk asked, 'What is the Great Way?' The master said, 'Lose yourself.' The monk asked, 'Who is the teacher of the Buddhas?' The master said, 'From Anādi-kalpa (無始劫, beginningless time), whose shade have you been under?' The monk asked, 'Before there were Buddhas, what was it like?' The master said, 'When Master Lu opens the hall, he also talks east and west with the monks.' The monk asked, 'What is it like when this student does not rely on the ground?' The master said, 'Where do you settle your body and establish your life?' The monk asked, 'What is it like when one does rely on the ground?' The master said, 'Drag out the corpse.' The monk asked, 'What is a different kind?' The master said, 'A foot is short, an inch is long.' The monk asked, 'Who is the teacher of the Buddhas?' The master said, 'Can you not bend the straight into crookedness?' The monk asked, 'Please, Master, speak further.' The master said, 'Ācārya (阇梨, teacher), are you blind and deaf?' The master sent a monk to ask fellow practitioner, the monk Hui, saying, 'What is it like after the Master saw Nanquan?' Hui remained silent. The monk asked, 'What was it like before the Master saw Nanquan?' Hui said, 'It cannot be any different.' The monk returned and told the master, and the master gave a verse, saying: 'A person unmoving at the top of a hundred-foot pole, although one has entered, it is not yet true, a hundred-foot...'

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竿頭須進步　　十方世界是全身

僧問。只如百丈竿頭如何進步。師云。朗州山澧州水。僧云。請師道。師云。四海五湖皇化里。有客來謁。師召曰。尚書。其人應諾。師曰。不是尚書本命。對曰。不可離卻即今只對別有第二主人。師曰。喚尚書作至尊得么。彼云。恁么總不只對時。莫是弟子主人否。師曰。非但只對。與不只對時。無始劫來是個生死根本。有偈曰。

學道之人不識真　　只為從來認識神 　無始劫來生死本　　癡人喚作本來身

有秀才看佛名經問曰。百千諸佛但見其名。未審居何國土還化物也無。師曰。黃鶴樓崔顥題后秀才還曾題未。曰未曾。師曰。得閑題一篇何妨。僧問。南泉遷化向什麼處去。師云。東家作驢西家作馬。僧云。此意如何。師云。要騎即騎要下即下。僧皓月問。天下善知識證三德涅槃未。師曰。大德問果上涅槃因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為什麼未證。師曰。功未齊于諸聖。曰功未齊聖何為善知識。師曰。明見佛性亦得名為善知識。曰未審功齊何道名證大涅槃。師有偈曰。

摩訶般若照　　解脫甚深法 　法身寂滅體　　三一理圓常 　欲識功齊處　　此名常寂光

又曰。果上三德涅槃已蒙開示。如何是因中涅槃。師曰。大德是

【現代漢語翻譯】 現代漢語譯本 竿頭須進步，十方世界是全身。 有僧人問：『在百丈竿頭，如何更進一步？』 趙州禪師說：『朗州的青山，澧州的水。』 僧人說：『請禪師開示。』 趙州禪師說：『四海五湖都在皇家的教化之中。』 有客人來拜見，趙州禪師呼喚道：『尚書。』 那人應諾。 趙州禪師說：『這不是尚書的本命。』 那人回答說：『不能離開現在這個應答，難道還有第二個主人嗎？』 趙州禪師說：『稱呼尚書為至尊可以嗎？』 那人說：『如果什麼都不應答的時候，莫非那就是弟子的主人嗎？』 趙州禪師說：『不僅僅是應答與不應答的時候，從無始劫以來，這就是生死的根本。』 有偈語說： 『學道之人不識真，只為從來認識神，無始劫來生死本，癡人喚作本來身。』 有秀才讀佛名經后問道：『百千諸佛，只是見到他們的名字，不知道他們居住在哪個國土，是否還在教化眾生？』 趙州禪師說：『黃鶴樓崔顥題詩之後，秀才你還曾題詩嗎？』 秀才說：『未曾題過。』 趙州禪師說：『得空題一篇又何妨？』 有僧人問：『南泉禪師圓寂後去了哪裡？』 趙州禪師說：『東家作驢，西家作馬。』 僧人問：『這是什麼意思？』 趙州禪師說：『要騎就騎，要下就下。』 有僧人皓月問：『天下的善知識證得了三德涅槃（指法身德、般若德、解脫德）嗎？』 趙州禪師說：『您問的是果上的涅槃還是因中的涅槃？』 皓月說：『問的是果上的涅槃。』 趙州禪師說：『天下的善知識還沒有證得。』 皓月說：『為什麼沒有證得？』 趙州禪師說：『功德還沒有與諸聖人齊等。』 皓月說：『功德沒有與聖人齊等，為什麼能稱為善知識？』 趙州禪師說：『明見佛性也可以稱為善知識。』 皓月說：『不知道功德齊等到什麼程度才能證得大涅槃？』 趙州禪師有偈語說： 『摩訶般若照，解脫甚深法，法身寂滅體，三一理圓常，欲識功齊處，此名常寂光。』 趙州禪師又說：『果上的三德涅槃已經開示過了，什麼是因中的涅槃？』 趙州禪師說：『您就是。』

【English Translation】 English version Beyond the top of the pole, the ten directions are the whole body. A monk asked: 'How to advance further from the top of a hundred-foot pole?' Master Zhao Zhou said: 'The mountains of Langzhou, the waters of Lizhou.' The monk said: 'Please, Master, explain.' Master Zhao Zhou said: 'The four seas and five lakes are all within the Emperor's teachings.' A guest came to visit, and Master Zhao Zhou called out: 'Your Excellency, the Minister.' The person responded. Master Zhao Zhou said: 'This is not the Minister's original nature.' The person replied: 'One cannot separate from this very response; is there another master?' Master Zhao Zhou said: 'Is it permissible to call the Minister the Most Honored?' The person said: 'When there is no response at all, could that be the disciple's master?' Master Zhao Zhou said: 'Not only in responding or not responding, but from beginningless kalpas, this is the root of birth and death.' There is a verse that says: 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit. The root of birth and death from beginningless kalpas, fools call it the original body.' A scholar, after reading the Sutra of Buddha Names, asked: 'The myriad Buddhas, we only see their names, but we do not know in which land they reside, and whether they are still teaching beings?' Master Zhao Zhou said: 'After Cui Hao wrote his poem on the Yellow Crane Tower, have you, scholar, ever written a poem there?' The scholar said: 'I have not.' Master Zhao Zhou said: 'What harm is there in writing one when you have the time?' A monk asked: 'Where did Nanquan (Nanquan Puyuan, a Zen master) go after his passing?' Master Zhao Zhou said: 'To the east, he becomes a donkey; to the west, he becomes a horse.' The monk asked: 'What does this mean?' Master Zhao Zhou said: 'Ride when you want to ride, dismount when you want to dismount.' The monk Haoyue asked: 'Have the good teachers of the world realized the three virtues of Nirvana (Dharmakaya, Prajna, and Liberation)?' Master Zhao Zhou said: 'Are you asking about the Nirvana of the fruit or the Nirvana of the cause?' Haoyue said: 'Asking about the Nirvana of the fruit.' Master Zhao Zhou said: 'The good teachers of the world have not yet realized it.' Haoyue said: 'Why have they not realized it?' Master Zhao Zhou said: 'Their merit is not yet equal to that of the saints.' Haoyue said: 'If their merit is not equal to the saints, why can they be called good teachers?' Master Zhao Zhou said: 'Clearly seeing the Buddha-nature can also be called a good teacher.' Haoyue said: 'I do not know to what extent merit must be equal to realize Great Nirvana?' Master Zhao Zhou has a verse that says: 'Mahaprajna illuminates, liberation is a profound Dharma, the Dharmakaya is a still and silent substance, the three are one, the principle is perfect and constant, if you want to know where merit is equal, this is called Eternal Stillness Light.' Master Zhao Zhou also said: 'The three virtues of Nirvana on the fruit have already been revealed. What is the Nirvana in the cause?' Master Zhao Zhou said: 'You are.'

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。又問。教中說幻意是有邪。師曰。大德是何言歟。云恁么幻意是無邪。師曰。大德是何言歟。云恁么即幻意是不有不無邪。師又曰。大德是何言歟。云如某三明盡不契于幻意。未審和尚如何。明教中幻意。師曰。大德信一切法不思議否。云佛之誠言那敢不信。師曰。大德言信。二信之中是何信。云如某所明二信之中是名緣信。師曰。依何教門得生緣信。大德云。據華嚴云。菩薩摩訶薩以無障無礙智慧。信一切世間境界。是如來境界。又華嚴云。諸佛世尊悉知世法及諸佛法性無差別決定無二。又華嚴云。佛法世間法。若見其真實一切無差別。師曰。大德所舉緣信教門甚有來處。聽老僧與大德明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。又問。蚯蚓斷為兩段兩頭俱動。佛性在阿那頭。師云。動與不動是何境界。云言不幹典非智者所談。只如和尚言。動與不動是何境界。出自何經。師曰。灼然言不幹典非智者所談。大德豈不見首楞嚴經云。當知十方無邊不動虛空。並其動搖地水火風均名六大。性真圓融皆如來藏本無生滅。師有偈云。

最甚深　　最甚深　　法界人身便是心 　迷者迷心為眾色　　悟時剎境是真心 　身界二塵無實相　　分明達此號知音

又問。如何是陀

【現代漢語翻譯】 現代漢語譯本：又有人問：『教義中說幻意是有邪見嗎？』 禪師說：『大德，您這是什麼話呢？』 那人說：『那麼，幻意是沒有邪見嗎？』 禪師說：『大德，您這又是什麼話呢？』 那人說：『那麼，幻意是不有不無嗎？』 禪師又說：『大德，您這又是什麼話呢？』 那人說：『像我這樣，窮盡了三明（宿命明、天眼明、漏盡明），也不能契合于幻意。不知和尚您是如何明瞭教中的幻意的？』 禪師說：『大德相信一切法不可思議嗎？』 那人說：『佛的真誠之言，我怎敢不信呢？』 禪師說：『大德說相信，這二信（信和緣信）之中，是哪一種信呢？』 那人說：『像我所理解的，這二信之中是名為緣信。』 禪師說：『依據什麼教門而得生緣信呢？』 大德說：『根據《華嚴經》所說，菩薩摩訶薩以無障無礙的智慧，相信一切世間境界，都是如來的境界。』 『又《華嚴經》說，諸佛世尊完全知曉世間法和諸佛法性沒有差別，決定沒有二致。』 『又《華嚴經》說，佛法和世間法，如果見到它們的真實，一切都沒有差別。』 禪師說：『大德所引用的緣信教門很有來歷。聽老僧我來為大德闡明教中的幻意。如果有人見到幻本來就是真，那麼就可稱他為見到佛的人。圓通的法法沒有生滅，沒有滅沒有生就是佛身。』 又有人問：『蚯蚓斷成兩段，兩頭都在動，佛性在哪一頭呢？』 禪師說：『動與不動是什麼境界？』 那人說：『言語不符合經典，不是智者所談論的。只是像和尚您說的，動與不動是什麼境界？出自哪部經？』 禪師說：『確實，言語不符合經典，不是智者所談論的。大德難道沒見過《首楞嚴經》所說，應當知道十方無邊不動虛空，以及動搖的地水火風，都名為六大。它們的性真圓融，都是如來藏，本來沒有生滅。』 禪師有偈語說： 『最甚深，最甚深，法界人身便是心。 迷者迷心為眾色，悟時剎境是真心。 身界二塵無實相，分明達此號知音。』 又問：『什麼是陀（陀，應為陀羅尼的開頭）？』

【English Translation】 English version: Again, someone asked: 'Does the doctrine say that the illusory mind has wrong views?' The Chan master said: 'Great Virtue, what are you saying?' The person said: 'Then, the illusory mind has no wrong views?' The Chan master said: 'Great Virtue, what are you saying?' The person said: 'Then, the illusory mind is neither existent nor non-existent?' The Chan master said again: 'Great Virtue, what are you saying?' The person said: 'Like me, having exhausted the Three Clearnesses (Threefold Knowledge: knowledge of past lives, clairvoyance, and the extinction of outflows), I cannot accord with the illusory mind. I wonder how the Abbot understands the illusory mind in the teachings?' The Chan master said: 'Great Virtue, do you believe that all dharmas are inconceivable?' The person said: 'The Buddha's sincere words, how dare I not believe?' The Chan master said: 'Great Virtue says you believe. Among the two beliefs (belief and conditioned belief), which belief is it?' The person said: 'As I understand it, among the two beliefs, it is called conditioned belief.' The Chan master said: 'According to which teaching is conditioned belief born?' The Great Virtue said: 'According to the Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra), the Bodhisattva Mahasattva, with unobstructed wisdom, believes that all worldly realms are the realm of the Tathagata (Tathagata, Thus Come One).' 'Also, the Avatamsaka Sutra says that all Buddhas and World Honored Ones fully know that worldly dharmas and the dharma-nature of all Buddhas are without difference, definitely not two.' 'Also, the Avatamsaka Sutra says that if one sees the truth of the Buddha-dharma and worldly dharmas, there is no difference at all.' The Chan master said: 'The teaching of conditioned belief that Great Virtue has cited has a great source. Listen to this old monk explain the illusory mind in the teachings to Great Virtue. If a person sees that illusion is originally true, then they can be called a person who has seen the Buddha. The perfectly interpenetrating dharmas have no birth or death; no death and no birth is the Buddha-body.' Again, someone asked: 'When an earthworm is cut into two pieces, both ends move. Where is the Buddha-nature in which end?' The Chan master said: 'What realm is movement and non-movement?' The person said: 'Words that do not conform to the scriptures are not discussed by the wise. Just as the Abbot said, what realm is movement and non-movement? From which sutra does it come?' The Chan master said: 'Indeed, words that do not conform to the scriptures are not discussed by the wise. Has Great Virtue not seen what the Surangama Sutra (Surangama Sutra, Sutra of the Heroic One) says: You should know that the boundless, unmoving void in the ten directions, along with the moving earth, water, fire, and wind, are all called the Six Great Elements. Their true nature is perfectly fused and is the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), originally without birth or death.' The Chan master has a verse saying: 'Most profound, most profound, the dharma-realm human body is just the mind. The deluded are deluded by the mind as various forms; when enlightened, the lands are the true mind. The body and the realm, the two dusts, have no real form; clearly understanding this is called a knowing friend.' Again, someone asked: 'What is Dha (Dha, the beginning of Dharani)?'

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羅尼。師指禪床右邊曰。遮個師僧卻誦得。又問。別有人誦得否。又指禪床左邊曰。遮個師僧亦誦得。云某甲為什麼不聞。師曰。大德豈不聞道。真誦無響真聽無聞。云恁么則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。云如何不離色是正見。不離聲是真聞。師乃有偈曰。

滿眼本非色　　滿耳本非聲 　文殊常觸目　　觀音塞耳根 　會三元一體　　達四本同真 　堂堂法界性　　無佛亦無人

僧問。南泉云。貍奴白牯卻知有。三世諸佛不知有。為什麼三世諸佛不知有。師曰。未入鹿苑時猶較些子。僧曰。貍奴白牯為什麼卻知有。師曰。汝爭怪得伊。僧問。和尚繼嗣何人。師曰。我無人得繼嗣。僧曰。還參學也無。師曰。我自參學。僧曰。師意如何。師有偈曰。

虛空問萬象　　萬象答虛空 　誰人親得聞　　木叉丱角童

僧問。如何是平常心。師云。要眠即眠要坐即坐。僧云。學人不會。師云。熱即取涼寒即向火。僧問。向上一路請師道。師云。一口針三尺線。僧云。如何領會。師云。益州布揚州絹。僧問。動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士。因庭前向日。仰山云。人人盡有遮個事。只是用不得。師云。恰是請汝用。仰山云。作么生用。師乃

【現代漢語翻譯】 現代漢語譯本 羅尼（地名）。師父指著禪床的右邊說：『這個師僧（和尚）卻能誦經。』又問：『別的人能誦經嗎？』又指著禪床的左邊說：『這個師僧也能誦經。』僧人問：『為什麼我聽不見呢？』師父說：『大德（尊稱）難道沒聽過嗎？真正的誦經沒有聲音，真正的聽聞沒有聲響。』僧人問：『這樣說來，聲音就不能進入法界性（宇宙萬物的本性）了？』師父說：『離開色相去尋求觀照，不是正確的見解；離開聲音去尋求聽聞，是錯誤的聽聞。』僧人問：『怎樣才能不離開色相而有正確的見解，不離開聲音而有真正的聽聞呢？』師父於是說了一首偈： 『滿眼所見本來就不是色相， 滿耳所聽本來就不是聲音。 文殊菩薩（智慧的象徵）常常觸及眼根， 觀音菩薩（慈悲的象徵）充滿耳根。 領會三元（天、地、人）一體的道理， 通達四本（地、水、火、風）同真的境界。 堂堂正正的法界性， 沒有佛也沒有人。』 僧人問：『南泉禪師說：『貓和牛卻知道有，三世諸佛（過去、現在、未來一切佛）卻不知道有。』為什麼三世諸佛不知道有？』師父說：『未進入鹿苑（佛陀初轉法輪之地）時，還稍微好一點。』僧人問：『貓和牛為什麼卻知道有？』師父說：『你怎能怪它們呢？』僧人問：『和尚（對僧人的尊稱）的繼承人是誰？』師父說：『我沒有人可以繼承。』僧人問：『還參禪學習嗎？』師父說：『我自己參禪學習。』僧人問：『師父的意思如何？』師父說了一首偈： 『虛空向萬象發問， 萬象向虛空回答。 誰人能夠親自聽聞？ 只有那未成年的牧童。』 僧人問：『什麼是平常心？』師父說：『想睡就睡，想坐就坐。』僧人說：『學人（學生）不明白。』師父說：『熱了就取涼，冷了就向火。』僧人問：『向上的一條路，請師父開示。』師父說：『一口針，三尺線。』僧人問：『如何領會？』師父說：『益州的布，揚州的絹。』僧人問：『動是法王（佛）的苗，寂是法王的根，什麼是法王？』師父指著露柱（柱子）說：『為什麼不問大士（菩薩）？』因為庭前向陽，仰山（人名）說：『人人都有這件事，只是用不上。』師父說：『恰恰是請你用。』仰山問：『怎麼用？』師父於是……

【English Translation】 English version Luoni (place name). The master pointed to the right side of the meditation bed and said, 'This monk can recite the scriptures.' He then asked, 'Can others recite them?' Pointing to the left side of the meditation bed, he said, 'This monk can also recite them.' The monk asked, 'Why can't I hear it?' The master said, 'Great Virtue (a respectful term), haven't you heard it said that true recitation has no sound, and true hearing has no sound?' The monk asked, 'In that case, sound cannot enter the Dharmadhatu-nature (the fundamental nature of all things in the universe)?' The master said, 'Seeking observation apart from form is not right view; seeking hearing apart from sound is wrong hearing.' The monk asked, 'How can one have right view without separating from form, and true hearing without separating from sound?' The master then spoke a verse: 'What fills the eyes is fundamentally not form, What fills the ears is fundamentally not sound. Manjusri (symbol of wisdom) constantly touches the eye-root, Avalokiteshvara (symbol of compassion) fills the ear-root. Comprehend the principle of the unity of the three elements (heaven, earth, and man), Attain the truth that the four elements (earth, water, fire, and wind) are the same. The dignified and upright Dharmadhatu-nature, Has neither Buddha nor man.' A monk asked, 'Nanquan (a Zen master) said, 'The cat and the cow know it, but the Buddhas of the three times (past, present, and future) do not know it.' Why do the Buddhas of the three times not know it?' The master said, 'Before entering the Deer Park (where the Buddha first turned the Wheel of Dharma), it was slightly better.' The monk asked, 'Why do the cat and the cow know it?' The master said, 'How can you blame them?' The monk asked, 'Who is the abbot's (a respectful term for a monk) successor?' The master said, 'I have no one to succeed me.' The monk asked, 'Do you still practice Zen?' The master said, 'I practice Zen myself.' The monk asked, 'What is the master's intention?' The master spoke a verse: 'The void asks the myriad phenomena, The myriad phenomena answer the void. Who can personally hear it? Only the young cowherd.' A monk asked, 'What is ordinary mind?' The master said, 'When you want to sleep, sleep; when you want to sit, sit.' The monk said, 'The student does not understand.' The master said, 'When it's hot, seek coolness; when it's cold, face the fire.' The monk asked, 'Please show me the upward path.' The master said, 'One needle, three feet of thread.' The monk asked, 'How should I understand?' The master said, 'Brocade from Yizhou, silk from Yangzhou.' The monk asked, 'Movement is the sprout of the Dharma King (Buddha), stillness is the root of the Dharma King. What is the Dharma King?' The master pointed to the pillar and said, 'Why not ask the Bodhisattva?' Because it was sunny in the courtyard, Yangshan (a person's name) said, 'Everyone has this thing, but they just can't use it.' The master said, 'It is precisely asking you to use it.' Yangshan asked, 'How do you use it?' The master then...

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蹋倒仰山。仰山云。直下似個大蟲(長慶雲。前彼此作家。后彼此不作家。乃別云。邪法難扶)自此諸方謂為岑大蟲。僧問。本來人還成佛也無。師云。汝見大唐天子還自種田割稻否。僧云未審是何人成佛。師云。是汝成佛。僧無語。師云。會么。僧云。不會。師云。如人因地而倒依地而起。地道什麼。三聖令秀上座問云。南泉遷化向什麼處去。師云。石頭作沙彌時參見六祖。秀云。不問石頭見六祖。南泉遷化向什麼處去。師云。教伊尋思去。秀云。和尚雖有千尺寒松。且無抽條石筍。師默然。秀云。謝和尚答話。師亦默然。秀上坐舉似三聖。三聖云。若實恁么猶勝臨濟七步。然雖如此待我更驗看。至明日三聖上問云。承聞和尚昨日答南泉遷化一則語。可謂光前絕後今古罕聞。師亦默然。僧問。如何是文殊。師云。墻壁瓦礫是。又問。如何是觀音。師云。音聲語言是。又問。如何普賢。師云。眾生心是。又問。如何是佛。師云。眾生色身是。僧曰。河沙諸佛體皆同。何故有種種名字。師云。從眼根返源名為文殊。耳根返源名為觀音。從心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。僧問色即是空空即是色。此理如

【現代漢語翻譯】 現代漢語譯本 推翻仰山（Yangshan，人名，禪宗大師）。仰山說：『直接看來就像一隻大蟲（dachong，指老虎）。』長慶（Changqing，人名，禪宗大師）說：『先前彼此都是行家，後來彼此都不是行家。』於是又說：『邪法難以扶持。』從此各方都稱（仰山）為岑大蟲（Cen Dachong，仰山的別稱）。 有僧人問：『本來人還能成佛嗎？』仰山說：『你見大唐天子還親自種田割稻嗎？』僧人說：『不知道是誰成佛。』仰山說：『是你成佛。』僧人無語。仰山說：『明白了嗎？』僧人說：『不明白。』仰山說：『如人因地而倒，依地而起，地說了什麼？』 三聖（Sansheng，人名，禪宗大師）讓秀上座（Xiu Shangzuo，人名）問：『南泉（Nanquan，人名，禪宗大師）遷化後去了哪裡？』仰山說：『石頭（Shitou，人名，禪宗大師）作沙彌時參見六祖（Liuzu，人名，禪宗大師）。』秀上座說：『不問石頭見六祖，南泉遷化後去了哪裡？』仰山說：『教他自己尋思去。』秀上座說：『和尚雖有千尺寒松，卻沒有抽條的石筍。』仰山沉默不語。秀上座說：『謝謝和尚回答。』仰山也沉默不語。秀上座把這事告訴了三聖。三聖說：『如果真是這樣，還勝過臨濟（Linji，人名，禪宗大師）七步。』雖然如此，等我再驗證看看。 到第二天，三聖上前問道：『聽說和尚昨天回答南泉遷化一事，可謂光前絕後，古今罕聞。』仰山也沉默不語。 有僧人問：『什麼是文殊（Wenshu，文殊菩薩，代表智慧）？』仰山說：『墻壁瓦礫就是。』又問：『什麼是觀音（Guanyin，觀音菩薩，代表慈悲）？』仰山說：『音聲語言就是。』又問：『什麼是普賢（Puxian，普賢菩薩，代表行愿）？』仰山說：『眾生心就是。』又問：『什麼是佛（Fo，覺悟者）？』仰山說：『眾生色身就是。』 僧人說：『河沙諸佛的本體都相同，為什麼有種種名字？』仰山說：『從眼根返源名為文殊，耳根返源名為觀音，從心返源名為普賢。文殊是佛的妙觀察智，觀音是佛的無緣大慈，普賢是佛的無為妙行，三聖是佛的妙用，佛是三聖的真體。用則有河沙假名，體則總名一薄伽梵（Bhagavan，世尊）。』 有僧人問：『色即是空，空即是色，這個道理如…

【English Translation】 English version Knocking down Yangshan (Yangshan, a Chan master's name). Yangshan said, 'Directly seen, it's like a big tiger (dachong).' Changqing (Changqing, a Chan master's name) said, 'Previously, they were both experts; later, they were not experts.' Then he added, 'It's difficult to support heterodox teachings.' From then on, everyone called (Yangshan) Cen Dachong (Cen Dachong, another name for Yangshan). A monk asked, 'Can the original person still become a Buddha?' Yangshan said, 'Have you seen the Emperor of the Great Tang Dynasty personally farming and harvesting rice?' The monk said, 'I don't know who becomes a Buddha.' Yangshan said, 'You become a Buddha.' The monk was speechless. Yangshan said, 'Do you understand?' The monk said, 'I don't understand.' Yangshan said, 'Like a person falling because of the ground and rising again relying on the ground, what does the ground say?' Sansheng (Sansheng, a Chan master's name) had Xiu Shangzuo (Xiu Shangzuo, a person's name) ask, 'Where did Nanquan (Nanquan, a Chan master's name) go after his passing?' Yangshan said, 'When Shitou (Shitou, a Chan master's name) was a novice monk, he visited the Sixth Patriarch (Liuzu, a Chan master's name).' Xiu Shangzuo said, 'I'm not asking about Shitou seeing the Sixth Patriarch; where did Nanquan go after his passing?' Yangshan said, 'Tell him to contemplate it himself.' Xiu Shangzuo said, 'Although the abbot has thousand-foot cold pines, he doesn't have stone bamboos sprouting.' Yangshan remained silent. Xiu Shangzuo said, 'Thank you for the abbot's reply.' Yangshan also remained silent. Xiu Shangzuo told this to Sansheng. Sansheng said, 'If it's really like that, it's even better than Linji's (Linji, a Chan master's name) seven steps.' Even so, let me verify it further. The next day, Sansheng went forward and asked, 'I heard that the abbot's reply yesterday regarding Nanquan's passing can be called unprecedented and rarely heard in ancient and modern times.' Yangshan also remained silent. A monk asked, 'What is Manjusri (Wenshu, Manjusri Bodhisattva, representing wisdom)?' Yangshan said, 'Walls and rubble are.' He also asked, 'What is Avalokiteshvara (Guanyin, Avalokiteshvara Bodhisattva, representing compassion)?' Yangshan said, 'Sounds and language are.' He also asked, 'What is Samantabhadra (Puxian, Samantabhadra Bodhisattva, representing practice and vows)?' Yangshan said, 'The minds of sentient beings are.' He also asked, 'What is Buddha (Fo, the enlightened one)?' Yangshan said, 'The physical bodies of sentient beings are.' The monk said, 'The essence of all Buddhas in the Ganges River sands is the same, why are there so many names?' Yangshan said, 'Returning to the source from the eye-faculty is called Manjusri, returning to the source from the ear-faculty is called Avalokiteshvara, and returning to the source from the mind is called Samantabhadra. Manjusri is the Buddha's Wonderful Observing Wisdom, Avalokiteshvara is the Buddha's Great Compassion without conditions, Samantabhadra is the Buddha's Non-Action Wonderful Practice, Sansheng is the Buddha's Wonderful Function, and the Buddha is the True Essence of Sansheng. In function, there are countless false names; in essence, it is collectively called one Bhagavan (Bhagavan, World Honored One).' A monk asked, 'Form is emptiness, emptiness is form, this principle is like…

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何。師偈曰。

礙處非墻壁　　通處勿虛空 　若人如是解　　心色本來同

又偈曰。

佛性堂堂顯現　　住性有情難見 　若悟眾生無我　　我面何殊佛面

僧問。第六第七識及第八識畢竟無體。云何得名轉。第八為大圓鏡智。師有偈曰。

七生依一滅　　一滅持七生 　一滅滅亦滅　　六七永無遷

又有僧問。蚯蚓斷為兩段兩頭俱動未審佛性在阿那頭。師云。妄想作么。僧云其如動何。師云。汝豈不知火風未散。僧問。如何轉得山河國土歸自己去。師云。如何轉得自己成山河國土去。僧云。不會。師云。湖南城下好養民。米賤柴多足四鄰。其僧無語。師有偈曰。

誰問山河轉　　山河轉向誰 　圓通無兩畔　　法性本無歸

講華嚴大德問。虛空為是定有為是定無。師曰。言有亦得言無亦得。虛空有時但有假有。虛空無時但無假無。云如和尚所說有何教文。師曰。大德豈不聞。首楞嚴經云。十方虛空生汝心內。猶片云點太清里。豈不是虛空生時但生假名。又云。汝等一人發真歸元。十方虛空皆悉消殞。豈不是虛空滅時但滅假名。老僧所以道。有是假有無是假無。又問經云。如凈琉璃中內現真金像此意如何。師曰。以凈琉璃為法界體。以真金像為無漏智體。體能生智智慧達

【現代漢語翻譯】 現代漢語譯本： 問：什麼是？師父用偈語回答： 『障礙之處並非墻壁，通暢之處也非虛空。 若有人能如此理解，心與色原本相同。』 又說偈語： 『佛性堂堂顯現，執著于自性者難以看見。 若能領悟眾生皆無我，我的面目與佛的面目又有何不同？』 有僧人問：第六識（意識，Manas），第七識（末那識，Klista-manas）以及第八識（阿賴耶識，Alaya-vijnana） 畢竟沒有實體，如何能說『轉識成智』？第八識轉為大圓鏡智（Adarsa-jnana）。師父用偈語回答： 『第七識的生起依賴於第一識的滅去，第一識的滅去又維持著第七識的生起。 第一識的滅去，連同滅去本身也滅去，第六識和第七識永遠不會變遷。』 又有僧人問：蚯蚓被斬斷為兩段，兩頭都在動，不知佛性在哪一頭？師父說：『妄想什麼？』僧人說：『那為什麼會動呢？』師父說：『你難道不知道火大（Tejas）和風大（Vayu）還沒有消散嗎？』 僧人問：如何才能將山河國土轉為自己所有？師父說：『如何才能將自己轉變成山河國土？』僧人說：『不明白。』師父說：『湖南城下適合養民，米價低廉，柴火充足，足夠供應四鄰。』那僧人無話可說。師父有偈語說： 『誰在問山河的轉變？山河的轉變又指向誰？ 圓融通達沒有兩端，法性原本就沒有歸宿。』 一位講解《華嚴經》（Avatamsaka Sutra）的大德問：虛空到底是真實存在還是真實不存在？師父說：『說它存在也可以，說它不存在也可以。虛空存在的時候，只是假有；虛空不存在的時候，只是假無。』（大德）問：『和尚您所說的有什麼經文依據嗎？』師父說：『大德難道沒有聽過，《首楞嚴經》（Surangama Sutra）中說：十方虛空生於你的心中，猶如一片雲彩點綴在晴朗的天空中。』這難道不是說虛空產生時，只是產生了一個假名嗎？又說：『你們一人發起真如本性，迴歸本源，十方虛空都會消散。』這難道不是說虛空滅去時，只是滅去了一個假名嗎？老僧所以我才說，存在是假有，不存在也是假無。』 又問：經中說：『如在清凈的琉璃中顯現出真金的佛像』，這是什麼意思？師父說：『以清凈的琉璃比喻法界（Dharmadhatu）的本體，以真金的佛像比喻無漏智慧（Anasrava-jnana）的本體。本體能夠產生智慧，智慧能夠通達。』

【English Translation】 English version: Asked: What is it? The Master answered with a verse: 'Obstruction is not the wall, Passage is not emptiness. If one understands it thus, Mind and form are originally the same.' Another verse says: 'Buddha-nature manifestly appears, Those attached to self-nature find it hard to see. If one realizes beings are without self, How does my face differ from Buddha's face?' A monk asked: 'The sixth (Manas), seventh (Klista-manas), and eighth (Alaya-vijnana) consciousnesses ultimately have no substance. How can they be said to be 'transformed'? The eighth consciousness is transformed into the Great Perfect Mirror Wisdom (Adarsa-jnana).' The Master answered with a verse: 'The seventh arises relying on the extinction of the one, The extinction of the one sustains the arising of the seven. The extinction of the one, even the extinction itself is extinguished, The sixth and seventh never change.' Another monk asked: 'An earthworm cut into two segments, both ends move. I wonder, where does the Buddha-nature reside?' The Master said: 'What are you imagining?' The monk said: 'Then why does it move?' The Master said: 'Don't you know that the fire element (Tejas) and wind element (Vayu) have not yet dispersed?' The monk asked: 'How can one transform mountains, rivers, and lands to belong to oneself?' The Master said: 'How can one transform oneself into mountains, rivers, and lands?' The monk said: 'I don't understand.' The Master said: 'Beneath the city of Hunan is good for the people, Rice is cheap, firewood is plentiful, enough for the neighbors.' The monk was speechless. The Master had a verse saying: 'Who asks about the transformation of mountains and rivers? To whom do the transformed mountains and rivers turn? Perfect penetration has no two sides, The Dharma-nature originally has no return.' A great scholar lecturing on the Avatamsaka Sutra (Flower Garland Sutra) asked: 'Is emptiness definitely existent or definitely non-existent?' The Master said: 'Saying it exists is acceptable, saying it doesn't exist is also acceptable. When emptiness exists, it is only provisionally existent; when emptiness doesn't exist, it is only provisionally non-existent.' (The scholar) asked: 'According to what the Master says, what scriptural basis is there?' The Master said: 'Great scholar, have you not heard, the Surangama Sutra says: 'The emptiness of the ten directions arises within your mind, like a wisp of cloud in the clear sky.' Isn't this saying that when emptiness arises, it only arises as a provisional name? It also says: 'When one of you awakens to true nature and returns to the source, the emptiness of the ten directions will all vanish.' Isn't this saying that when emptiness ceases, it only ceases as a provisional name? That is why this old monk says, existence is provisional existence, non-existence is provisional non-existence.' He further asked: 'The sutra says: 'Like a true golden image appearing within pure crystal.' What does this mean?' The Master said: 'The pure crystal is used as an analogy for the substance of the Dharmadhatu (realm of phenomena), and the true golden image is used as an analogy for the substance of Anasrava-jnana (untainted wisdom). The substance can generate wisdom, and wisdom can penetrate.'

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體。故云如凈琉璃中內現真金像。問如何是上上人行處。師曰。如死人眼。云上上人相見時如何。師曰。如死人手。問善財為什麼無量劫游普賢身中世界不遍。師曰。爾從無量劫來還游得遍否。云如何是普賢身。師曰。含元殿里更覓長安。問如何是學人心。師曰。盡十方世界是爾心。云恁么則學人無著身處也。師曰。是爾著身處。云如何是著身處。師曰。大海水深又深。云學人不會。師曰。魚龍出入任升沈。問有人問和尚即隨因緣答。總無人問和尚如何。師曰。困即睡健即起。云教學人向什麼處會。師曰。夏天赤骨力。冬寒須得被。問亡僧什麼處去也。師有偈云。

不識金剛體　　卻喚作緣生 　十方真寂滅　　誰在復誰行

南泉有真贊云。

堂堂南泉　　三世之源　　金剛常住 　十方無邊　　生佛無盡　　現已卻還

南泉久住投機偈。

今日還鄉入大門　　南泉親道遍乾坤 　法法分明皆祖父　　回頭慚愧好兒孫

師答曰。

今日投機事莫論　　南泉不道遍乾坤 　還鄉儘是兒孫事　　祖父從來不入門

師又有勸學偈云。

萬丈竿頭未得休　　堂堂有路少人游 　禪師愿達南泉去　　滿目青山萬萬秋

因臨濟和尚云。赤肉團上有無位真人。師乃有偈云。

【現代漢語翻譯】 現代漢語譯本 『體』（Dharma body，法身）的本性是清凈的，所以說就像清凈的琉璃中顯現出真正的金像。問：『什麼是上上人的行處？』師父說：『就像死人的眼睛。』（形容寂靜無為）問：『上上人相見時是怎樣的？』師父說：『就像死人的手。』（形容毫無執著）問：『善財童子為什麼經過無量劫在普賢（Samantabhadra）菩薩的身中世界遊歷卻不能周遍？』師父說：『你從無量劫以來，遊歷周遍了嗎？』問：『什麼是普賢（Samantabhadra）身？』師父說：『在含元殿里還要尋找長安（都城），（比喻捨近求遠）。』問：『什麼是學道人的心？』師父說：『整個十方世界就是你的心。』問：『這樣說來，學道人就沒有安身之處了？』師父說：『這就是你安身之處。』問：『什麼是安身之處？』師父說：『大海水深又深。』問：『學人不能領會。』師父說：『魚龍出入，任憑它們上升下沉。』問：『有人問和尚您就隨因緣回答，如果沒有人問和尚您，您會怎樣？』師父說：『困了就睡，精神了就起來。』問：『教導學人應該在什麼地方領會？』師父說：『夏天赤膊出力，冬天寒冷需要蓋被。』問：『圓寂的僧人到哪裡去了？』師父有偈語說： 『不識金剛體（Vajra body，金剛之身），卻把它叫做緣生（conditioned arising，因緣生滅）。十方真正寂滅，誰在那裡？誰在行走？』 南泉（Nanquan）有真贊說： 『堂堂南泉（Nanquan），三世的根源，金剛常住，十方無邊，眾生和佛無盡，顯現以後又返回。』 南泉（Nanquan）長久居住，投機的偈語： 『今日還鄉進入大門，南泉（Nanquan）親自宣說道遍乾坤。一切法分明都是祖父所傳，回頭慚愧，我是好兒孫。』 師父回答說： 『今日投機的事情不要談論，南泉（Nanquan）沒有宣說道遍乾坤。還鄉都是兒孫的事情，祖父從來不入門。』 師父又有勸學的偈語說： 『萬丈竿頭，還不能停歇，光明大道，很少有人遊歷。禪師希望到達南泉（Nanquan）的境界，滿眼都是青山，經歷萬萬年秋。』 因為臨濟（Linji）和尚說：『赤肉團上，有無位真人。』師父於是有偈語說：

【English Translation】 English version The 『body』 (Dharma body) is pure in nature, hence it is said to be like a true golden image appearing in pure crystal. Question: 『What is the place where the highest of the high walk?』 The master said: 『Like the eyes of a dead person.』 (Describing stillness and non-action). Question: 『What is it like when the highest of the high meet?』 The master said: 『Like the hands of a dead person.』 (Describing no attachment). Question: 『Why does Sudhana (善財, Shancai) travel through the worlds in the body of Samantabhadra (普賢, Puxian) for countless kalpas (劫, jie) without being able to traverse them all?』 The master said: 『Have you traversed them all since countless kalpas ago?』 Question: 『What is the body of Samantabhadra (普賢, Puxian)?』 The master said: 『Looking for Chang'an (長安) inside Hanyuan Hall (含元殿), (a metaphor for seeking far and wide when the answer is near).』 Question: 『What is the mind of a student of the Way?』 The master said: 『The entire ten directions world is your mind.』 Question: 『In that case, the student of the Way has no place to settle?』 The master said: 『That is where you settle.』 Question: 『What is the place to settle?』 The master said: 『The ocean is deep, so deep.』 Question: 『The student does not understand.』 The master said: 『Fish and dragons enter and exit, letting them rise and sink as they please.』 Question: 『When someone asks the monk, you answer according to conditions, but if no one asks the monk, what will you do?』 The master said: 『When tired, I sleep; when energetic, I get up.』 Question: 『Where should the student be taught to understand?』 The master said: 『In summer, bare-chested strength; in winter cold, one must have a blanket.』 Question: 『Where has the deceased monk gone?』 The master has a verse saying: 『Not recognizing the Vajra body (金剛體, Jingang ti), they call it conditioned arising (緣生, yuansheng). The ten directions are truly still and extinguished, who is there? Who is walking?』 Nanquan (南泉) has a true praise saying: 『Dignified Nanquan (南泉), the source of the three worlds, Vajra eternally abiding, the ten directions boundless, sentient beings and Buddhas endless, appearing and then returning.』 Nanquan (南泉) dwells for a long time, a gatha (偈語, jiyu) for opportune moments: 『Today returning home, entering the great gate, Nanquan (南泉) personally proclaims throughout the universe. All dharmas (法, fa) are clearly transmitted by the ancestors, looking back with shame, I am a good descendant.』 The master replied: 『Today, the matter of opportune moments should not be discussed, Nanquan (南泉) did not proclaim throughout the universe. Returning home is all the affair of descendants, the ancestors never enter the gate.』 The master also has a verse of encouragement for learning: 『At the top of a ten-thousand-foot pole, one cannot rest, the bright road is seldom traveled. The Chan master wishes to reach the realm of Nanquan (南泉), the eyes are full of green mountains, experiencing ten thousand autumns.』 Because Linji (臨濟) said: 『On the red flesh body, there is a true person without rank.』 The master then has a verse saying:

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萬法一如不用揀　　一如誰揀誰不揀 　即今生死本菩提　　三世如來同個眼

師誡人斫松竹。偈云。

千年竹　　萬年松　　枝枝葉葉盡皆同 　為報四方玄學者　　動手無非觸祖公

荊南白馬曇照禪師常云。快活快活。及臨終時叫苦苦。又云。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中神色不動。如今何得恁么地。師舉枕子云。汝道當時是如今是。院主無對(法眼代云。此時但掩耳出去)。

終南山雲際師祖禪師。初在南泉時。問云。摩尼珠人不識。如來藏里親收得。如何是藏。南泉云。與汝來往者是藏。師云。不來往者如何。南泉云。亦是藏。又問。如何是珠。南泉召雲師祖。師應諾。南泉云。去汝不會我語。師從此信入。

鄧州香嚴下堂義端禪師示眾云。兄弟彼此未了有。什麼事相共商量。我三五日即發去也。如今學者須了卻今時。莫愛他向上人無事。兄弟縱學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭盡莫停留纖豪直似虛空方有少分。以虛空無鎖無壁落無形無心眼。有僧問。古人相見時如何。師云。老僧不曾見他古人。僧云。今時血脈不斷處如何仰羨。師云。有什麼仰羨處。僧問云。某甲不問

【現代漢語翻譯】 現代漢語譯本 萬法歸一，無需選擇。既然萬法歸一，那麼誰來選擇，誰又不被選擇呢？當下生死的本質就是菩提（覺悟），過去、現在、未來三世諸佛都具有相同的眼光（智慧）。

禪師告誡人們不要砍伐松樹和竹子。並作偈語說：

千年的竹子，萬年的松樹，它們的枝枝葉葉都完全相同。告訴四方追求玄妙的學人，動手砍伐無非是觸犯了祖師。

荊南白馬曇照禪師經常說：『快活！快活！』但臨終時卻叫苦連天，又說：『閻羅王來抓我了！』院主問：『和尚您當初被節度使扔到水裡時，神色都不動，現在怎麼會這樣呢？』禪師舉起枕頭說：『你說當時是，還是現在是？』院主無言以對。（法眼禪師代答說：『這時應該捂著耳朵出去。』）

終南山雲際師祖禪師，最初在南泉普愿禪師處時，問道：『摩尼珠（象徵佛性的寶珠）人們不認識，如來藏（眾生本具的佛性）里親自收藏著。什麼是藏？』南泉禪師說：『與你來來往往的就是藏。』師祖禪師問：『不來往的又是什麼？』南泉禪師說：『也是藏。』又問：『什麼是珠？』南泉禪師呼喚道：『師祖！』師祖禪師應諾。南泉禪師說：『去吧，你不懂我的話。』師祖禪師從此深信不疑，開悟了。

鄧州香嚴義端禪師在下堂時開示大眾說：『各位同修，如果彼此還有未了的事情，有什麼事情可以共同商量。我三五天就要走了。現在的學人必須了卻當下的事情，不要羨慕那些高人無所事事。各位同修，即使學到種種差別的義理，終究不能代替自己的見解。畢竟要著力修行才能有所得。空空地記住那些巧妙的章句，反而會增加煩惱。你們如果想要相應，只要恭敬謹慎，不要停留絲毫，就像虛空一樣，才能有少許相應。因為虛空沒有鎖，沒有墻壁，沒有形狀，沒有心眼。』有僧人問：『古人相見時如何？』義端禪師說：『老僧不曾見過那些古人。』僧人問：『現在血脈不斷的地方如何仰慕？』義端禪師說：『有什麼可仰慕的？』僧人問：『弟子不問……』

【English Translation】 English version All phenomena are one, no need to choose. Since all is one, who chooses and who is not chosen? The very nature of birth and death right now is Bodhi (enlightenment). The Tathagatas (Buddhas) of the three times (past, present, and future) share the same eye (wisdom).

The master cautioned people against cutting down pine trees and bamboo. He composed a verse saying:

Thousand-year-old bamboo, ten-thousand-year-old pine, their branches and leaves are all the same. To inform the esoteric learners of the four directions, any action is nothing but offending the ancestral masters.

Chan Master Tanzhao of Baima Temple in Jingnan often said, 'Happy! Happy!' But as he was dying, he cried out in pain, and said, 'Yama (the King of Hell) is coming to take me!' The abbot asked, 'Venerable Master, when you were thrown into the water by the military governor, your expression didn't change. How can you be like this now?' The master raised his pillow and said, 'Do you say it was then, or is it now?' The abbot was speechless. (Fayan (a later Chan master) said on his behalf, 'At this time, one should cover one's ears and leave.')

Chan Master Shizu of Yunji Temple on Mount Zhongnan, when he was first with Nanquan Puyuan (a Chan master), asked, 'The Mani pearl (a jewel symbolizing Buddha-nature) is not recognized by people, but is personally kept within the Tathagatagarbha (the womb of the Tathagata, the inherent Buddha-nature in all beings). What is the 'garbha' (womb)?' Nanquan said, 'That which comes and goes with you is the 'garbha'.' Shizu asked, 'What about that which does not come and go?' Nanquan said, 'That is also the 'garbha'.' He then asked, 'What is the pearl?' Nanquan called out, 'Shizu!' Shizu responded. Nanquan said, 'Go, you don't understand my words.' From this, Shizu deeply believed and became enlightened.

Chan Master Yiduan of Xiangyan Temple in Dengzhou, during a talk after the formal Dharma assembly, addressed the assembly, saying, 'Brothers, if there are still unresolved matters between us, what things can we discuss together? I will be leaving in three to five days. Students today must resolve the matters of the present moment, and not admire those superior people who have nothing to do. Brothers, even if you learn all kinds of different meanings and paths, you ultimately cannot replace your own understanding. Ultimately, you must put forth effort to attain something. Vainly memorizing those clever phrases will only increase your confusion. If you wish to be in accord, just be respectful and cautious, without the slightest hesitation, just like empty space, then you will have a small portion of accord. Because empty space has no lock, no walls, no form, and no mind's eye.' A monk asked, 'How was it when the ancients met?' Yiduan said, 'This old monk has never seen those ancients.' The monk asked, 'How should one admire the place where the bloodline is unbroken now?' Yiduan said, 'What is there to admire?' The monk asked, 'This disciple does not ask...'

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閑事。請和尚答話。師云。更從我覓什麼。僧云。不為閑事。師云。汝教我道。師又云。兄弟佛是塵法亦是塵。終日馳求有什麼休歇。但時中不用掛情。情不掛物。無善可取無惡可棄。莫教被他籠罩著。始是學處。有僧云。曾辭一老宿示某甲云。去則親良朋附道友。未審老宿意旨如何。才禮拜次師云。禮拜一任不得認奴作郎。僧問。如何是直截根源。師乃擲下拄杖入方丈。一日師謂眾曰。語是謗寂是誑。寂語向上有路在。老僧口門窄。不能與汝說得。便下堂。僧問。一句子如何。師云。此間一句亦無。僧問。正因為什麼無事。師云。我不曾停留。又云。假饒重重剝得淨盡無停留。權時施設亦是方便接人。若是那邊事無有是處。

趙州觀音院(亦曰東院)從諗禪師。曹州郝鄉人也。姓郝氏。童稚于本州扈通院。從師披剃未納戒。便抵池陽參南泉。值南泉偃息。而問曰近離什麼處。師曰。近離瑞像院。曰還見瑞像么。師曰。不見瑞像只見臥如來。曰汝是有主沙彌無主沙彌。師曰。有主沙彌。曰主在什麼處。師曰。仲冬嚴寒伏惟和尚尊體萬福。南泉器之而許入室。異日問南泉。如何是道。南泉曰。平常心是道。師曰。還可趣向否。南泉曰。擬向即乖。師曰。不擬時如何知是道。南泉曰。道不屬知不知。知是妄覺不知是

【現代漢語翻譯】 現代漢語譯本 僧人問道：『請和尚開示。』 趙州禪師說：『你還要從我這裡尋求什麼？』 僧人說：『不是爲了閑事。』 趙州禪師說：『你教我說什麼？』 趙州禪師又說：『各位，佛是塵，法也是塵。終日奔波追逐，有什麼時候能夠停歇？只要時時不用心去執著，心不執著于外物，沒有善可以追求，沒有惡可以拋棄，不要被它們籠罩住，這才是學習的地方。』 有僧人說：『曾經向一位老修行告辭，他指示我說：去親近良師益友，依附於道友。不知道老修行是什麼意思？』 僧人剛要禮拜，趙州禪師說：『禮拜隨你，但不要認奴作郎（不要顛倒主次）。』 僧人問：『什麼是直截了當的根源？』 趙州禪師於是扔下拄杖，回到方丈室。 有一天，趙州禪師對大眾說：『說話是誹謗，寂默是欺誑。寂默和說話之上還有路可走。老僧我的口太窄，不能為你們說得明白。』說完便下座。 僧人問：『一句話該怎麼說？』 趙州禪師說：『這裡一句話也沒有。』 僧人問：『正因為什麼而無事？』 趙州禪師說：『我不曾停留。』 又說：『假如重重剝離乾淨，沒有絲毫停留，權且施設也是爲了方便接引他人。如果是那邊的（真如自性）事，就沒有一個是真實的。』

趙州觀音院（也叫東院）的從諗(Cóng Shěn)禪師，是曹州郝鄉人，姓郝。童年時在本州的扈通院出家，跟隨師父剃度但未受戒，便前往池陽參拜南泉(Nán Quán)。 正趕上南泉禪師在休息，從諗禪師問道：『最近從什麼地方來？』 禪師說：『最近從瑞像院(Ruì Xiàng Yuàn)來。』 南泉禪師問：『還見到瑞像了嗎？』 禪師說：『沒見到瑞像，只見到臥如來。』 南泉禪師問：『你是有主的沙彌，還是無主的沙彌？』 禪師說：『是有主的沙彌。』 南泉禪師問：『主在什麼地方？』 禪師說：『仲冬嚴寒，祝願和尚您身體安康。』 南泉禪師認為他是個可造之材，允許他進入內室。 有一天，南泉禪師問：『什麼是道？』 禪師說：『平常心是道。』 南泉禪師問：『還可以趨向它嗎？』 南泉禪師說：『想要趨向就錯了。』 禪師問：『不想要趨向時，如何知道它是道？』 南泉禪師說：『道不屬於知或不知。知是妄覺，不知是』

【English Translation】 English version A monk asked: 'Please, Master, give us instruction.' Master Zhao Zhou said: 'What are you seeking from me?' The monk said: 'Not for idle matters.' Master Zhao Zhou said: 'What do you want me to say?' Master Zhao Zhou further said: 'Brothers, Buddha is dust, and Dharma is also dust. What rest is there in running around seeking all day long? Just don't engage your emotions at all times. If emotions don't cling to things, there is no good to take, no evil to discard. Don't let them cover you up. This is the beginning of learning.' A monk said: 'I once took leave of an old master, who instructed me: Go, be close to good friends, and attach yourself to fellow practitioners. I don't know what the old master meant.' As the monk was about to bow, Master Zhao Zhou said: 'Bowing is up to you, but don't mistake a servant for a master (don't reverse the order of importance).' The monk asked: 'What is the direct root source?' Master Zhao Zhou then threw down his staff and entered his room. One day, Master Zhao Zhou said to the assembly: 'Speaking is slander, silence is deception. Above silence and speech, there is a road to walk. This old monk's mouth is too narrow to explain it to you.' Then he descended from the platform. A monk asked: 'What about a single phrase?' Master Zhao Zhou said: 'There isn't even a single phrase here.' The monk asked: 'Precisely because of what is there nothing to do?' Master Zhao Zhou said: 'I have never stopped.' He also said: 'Even if you peel away everything completely, without any stopping, temporary expedients are also a convenient way to receive people. But if it's about that side (true nature), there is nothing that is real.'

Zen Master Cong Shen (Cóng Shěn) of Zhao Zhou (Zhào Zhōu) Guanyin (Guān Yīn) Monastery (also called the East Monastery) was a native of Hao Village in Cao Prefecture, with the surname Hao. As a child, he left home at Hutong Monastery in his native prefecture, where he was tonsured by his teacher but did not receive the precepts. He then went to Chiyang to visit Nan Quan (Nán Quán). He arrived as Nan Quan was resting. Cong Shen asked, 'Where have you come from recently?' The Master said, 'Recently from Ruixiang Monastery (Ruì Xiàng Yuàn).' Nan Quan asked, 'Did you see the Ruixiang image?' The Master said, 'I did not see the Ruixiang image, I only saw the reclining Tathagata.' Nan Quan asked, 'Are you a shami (novice monk) with a master or without a master?' The Master said, 'A shami with a master.' Nan Quan asked, 'Where is the master?' The Master said, 'In the depths of winter's cold, I respectfully wish the Abbot good health.' Nan Quan considered him a promising vessel and allowed him to enter his private room. One day, Nan Quan asked, 'What is the Dao?' The Master said, 'Ordinary mind is the Dao.' Nan Quan asked, 'Can it be directed towards?' Nan Quan said, 'Intending to direct towards it is already a deviation.' The Master asked, 'If not intending to direct towards it, how can one know it is the Dao?' Nan Quan said, 'The Dao does not belong to knowing or not knowing. Knowing is false awareness, not knowing is'

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無記。若是真達不疑之道。猶如太虛廓然虛豁。豈可強是非邪。師言下悟理。乃往嵩岳琉璃壇納戒。卻返南泉。異日問南泉。知有底人向什麼處休歇。南泉云。山下作牛去。師云。謝指示。南泉云。昨夜三更月到窗。師作火頭。一日閉卻門燒滿屋煙。叫云。救火救火。時大眾俱到。師云。道得即開門。眾皆無對。南泉將鎖匙于窗間過與師。師便開門。又到黃檗。黃檗見來便閉方丈門。師乃把火於法堂內叫云。救火救火。黃檗開門捉住云。道道。師云。賊過後張弓。又到寶壽。寶壽見來即于禪床上背面坐。師展坐具禮拜。寶壽下禪床。師便出。又到鹽官云。看箭。鹽官云。過也。師云。中也。又到夾山將拄杖入法堂。夾山曰。作什麼。曰探水。夾山曰。一滴也無探什麼。師倚杖而出。師將游五臺山次。有大德作偈留云。

何處青山不道場　　何須策杖禮清涼 　雲中縱有金毛現　　正眼觀時非吉祥

師云。作么生是正眼。大德無對(法眼代云。請上坐領某甲卑情。同安顯代云。是上坐眼)師自此道化被于北地。眾請住趙州觀音。上堂示眾。云如明珠在掌。胡來胡現漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱煩惱是佛。時有僧問。未審佛是誰家煩惱。師云。與一切人煩惱。僧云。

【現代漢語翻譯】 現代漢語譯本： 無記（無法被歸類為善或惡的狀態）。如果真正通達了不疑惑的道理，就像太虛空曠無垠一樣，哪裡可以強行區分是非呢？ 這位禪師聽了這些話后，立刻領悟了其中的道理，於是前往嵩岳琉璃壇接受戒律，之後返回南泉。 有一天，他問南泉：『真正有見地的人，會在哪裡休息呢？』 南泉回答說：『到山下做牛去。』 禪師說：『謝謝您的指點。』 南泉說：『昨夜三更時分，月光照到了窗戶。』 禪師擔任伙頭僧。有一天，他關上門，在屋子裡燒起濃煙，大叫道：『救火！救火！』 當時，大家都趕來了。禪師說：『說得出來就開門。』 大家都答不上來。南泉就把鑰匙從窗戶遞給禪師，禪師就打開了門。 禪師又到了黃檗（禪師名號）。黃檗見他來了，就關上了方丈的門。禪師就在法堂里放火，大叫道：『救火！救火！』 黃檗打開門抓住他說：『說！說！』 禪師說：『賊走了才拉弓。』 禪師又到了寶壽（禪師名號）。寶壽見他來了，就在禪床上背對著他坐著。禪師展開坐具禮拜，寶壽就下了禪床，禪師便離開了。 禪師又到了鹽官（禪師名號），說：『看箭！』 鹽官說：『過去了。』 禪師說：『射中了。』 禪師又到了夾山（禪師名號），拿著拄杖進入法堂。 夾山問：『做什麼？』 禪師說：『探水。』 夾山說：『一滴也沒有，探什麼？』 禪師靠著拄杖走了出去。 禪師將要遊歷五臺山時，有一位大德（指有德行的高僧）作偈（佛教詩歌）留給他： 『何處青山不是道場，何須拄著枴杖去朝拜清涼山（五臺山的別稱）？雲中縱然有金毛獅子顯現，用正眼觀看時，也並非吉祥。』 禪師問：『怎麼才是正眼？』 大德無言以對。（法眼（禪師名號）代替回答說：『請您上座，讓我以卑微的情感來領教。』同安顯（禪師名號）代替回答說：『這是上座的眼睛。』） 禪師從此在北方弘揚佛法，教化眾生。大家請他住在趙州觀音院。上堂開示大眾說：『就像明珠在手掌中一樣，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。老僧我把一根草當作丈六金身（巨大的佛像）來用，把丈六金身當作一根草來用。佛就是煩惱，煩惱就是佛。』 當時有僧人問：『不知道佛是誰家的煩惱？』 禪師說：『與一切人煩惱。』 僧人問：

【English Translation】 English version: Indeterminate (a state that cannot be categorized as good or evil). If one truly attains the path of non-doubt, it is like the vast and boundless emptiness of space. How can one forcibly distinguish between right and wrong? Upon hearing these words, the Chan master immediately realized the principle. He then went to Mount Song's Crystal Altar to receive the precepts, and afterwards returned to Nanquan. One day, he asked Nanquan: 'Where do people of true understanding find rest?' Nanquan replied: 'They go to the foot of the mountain to become oxen.' The Chan master said: 'Thank you for your guidance.' Nanquan said: 'Last night, at the third watch, the moonlight reached the window.' The Chan master was serving as the cook. One day, he closed the door and filled the room with smoke, shouting: 'Fire! Fire!' At that time, everyone rushed over. The Chan master said: 'Open the door if you can say it.' No one could answer. Nanquan then passed the key to the Chan master through the window, and the Chan master opened the door. The Chan master then went to Huangbo (Chan master's name). When Huangbo saw him coming, he closed the door of his abbot's room. The Chan master then set fire in the Dharma hall, shouting: 'Fire! Fire!' Huangbo opened the door, grabbed him, and said: 'Speak! Speak!' The Chan master said: 'Drawing the bow after the thief has gone.' The Chan master then went to Baoshou (Chan master's name). When Baoshou saw him coming, he sat on the meditation bed with his back to him. The Chan master spread out his sitting mat and bowed. Baoshou then got off the meditation bed, and the Chan master left. The Chan master then went to Yanguan (Chan master's name) and said: 'Watch the arrow!' Yanguan said: 'It has passed.' The Chan master said: 'It hit the mark.' The Chan master then went to Jiashan (Chan master's name), carrying his staff into the Dharma hall. Jiashan asked: 'What are you doing?' The Chan master said: 'Probing for water.' Jiashan said: 'There isn't a drop, what are you probing for?' The Chan master leaned on his staff and walked out. When the Chan master was about to travel to Mount Wutai, a virtuous monk (referring to a monk of high virtue) composed a verse to leave for him: 'Which green mountain is not a place of practice? Why must you lean on your staff to pay homage to Qingliang Mountain (another name for Mount Wutai)? Even if a golden-haired lion appears in the clouds, when viewed with the true eye, it is not auspicious.' The Chan master asked: 'What is the true eye?' The virtuous monk was speechless. (Fayan (Chan master's name) answered in his place: 'Please take your seat, and allow me to learn from you with humble feelings.' Tongan Xian (Chan master's name) answered in his place: 'This is the eye of the venerable one.') From then on, the Chan master propagated the Dharma and taught sentient beings in the north. Everyone invited him to reside at Zhao Zhou's Guanyin Monastery. In the Dharma hall, he instructed the assembly, saying: 'It is like a bright pearl in the palm of your hand. When a barbarian comes, it manifests the image of a barbarian; when a Han Chinese comes, it manifests the image of a Han Chinese. This old monk uses a blade of grass as a sixteen-foot golden body (a huge Buddha statue), and uses a sixteen-foot golden body as a blade of grass. Buddha is affliction, and affliction is Buddha.' At that time, a monk asked: 'I don't know whose affliction Buddha is?' The Chan master said: 'He is the affliction of all people.' The monk asked:

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如何免得。師云。用免作么。師掃地。有人問云。和尚是善知識為什麼有塵。師曰。外來。又僧問。清凈伽藍為什麼有塵。師曰。又一點也。又有人與師遊園見兔子驚走。問云。和尚是大善知識為什麼兔子見驚。師云。為老僧好殺。僧問。覺華未發時如何辨貞實。師云。開也。僧云。是貞是實。師云。貞是實實是貞。僧云。什麼人分上事。師云。老僧有分阇梨有分。僧云。某甲不招納如何。師佯不聞。僧無語。師云去。師院有石幢子被風吹折。僧問。陀羅尼幢子作凡去作聖去。師云。也不作凡亦不作聖。僧云。畢竟作什麼。師云。落地去也。師問一坐主。講什麼經。對云。講涅槃經。師云。問一段義得否。云得。師以腳踢空吹一吹雲。是什麼義。坐主云。經中無此義。師云。五百力士揭石義便道無。大眾晚參師云。今夜答話去也有解問者出來。時有一僧便出禮拜。師云。比來拋磚引玉。卻引得個墼子(保壽云。射虎不真徒勞沒羽。長慶問覺上坐云。那僧才出禮拜。為什麼便收伊為墼子。覺云。適來那邊亦有人恁么問。慶雲。向伊道什麼。云也向伊恁么道。玄覺云。什麼處卻成墼子去。叢林中道才出來便成墼子。只如每日出入行住坐臥。不可總成墼子也。且道。遮僧出來具眼不具眼)有僧游五臺。問一婆子云。臺山路向

【現代漢語翻譯】 現代漢語譯本 問：如何才能免除（輪迴之苦）？ 師父說：『用』免除『做什麼？』（意指：本來就沒有束縛，何來解脫？） 師父正在掃地。有人問：『和尚是善知識（kalyāṇa-mitra，指引正道的人），為什麼還有塵埃？』 師父說：『外來的。』 又有僧人問：『清凈伽藍（saṃghārāma，僧眾居住的園林）為什麼還有塵埃？』 師父說：『又多了一點。』 又有人與師父在園中游玩，看見兔子驚慌逃走，問：『和尚是大善知識，為什麼兔子見了會驚慌？』 師父說：『因為老僧喜歡殺生。』 僧人問：『覺華（bodhi-puṣpa，覺悟之花）未開放時，如何辨別貞實？』 師父說：『開放了（就知道了）。』 僧人問：『什麼是貞，什麼是實？』 師父說：『貞就是實，實就是貞。』 僧人問：『這是什麼人的本分事？』 師父說：『老僧有分，阇梨（ācārya，阿阇梨，軌範師）也有分。』 僧人問：『某甲（自稱）不接受招納，如何是好？』 師父假裝沒聽見。僧人無話可說。 師父說：『走吧。』 師父的院子里有個石幢子（dhāraṇī-stūpa，刻有陀羅尼的石柱）被風吹斷了。僧人問：『陀羅尼幢子是作凡夫去，還是作聖人去？』 師父說：『也不作凡夫，也不作聖人。』 僧人問：『那究竟作什麼去？』 師父說：『落地去了。』 師父問一位講座的主持：『講什麼經？』 回答說：『講《涅槃經》（Nirvāṇa Sūtra）。』 師父說：『問一段義理可以嗎？』 回答說：『可以。』 師父用腳踢了一下空地，吹了一口氣，說：『這是什麼義理？』 主持說：『經中沒有這個義理。』 師父說：『五百力士揭石的義理，你便說沒有嗎？』 大眾晚參時，師父說：『今晚要答話，有能提問的人出來。』 當時有一位僧人便出來禮拜。師父說：『本來想拋磚引玉，卻引來了一塊磚頭（墼子）。』（保壽禪師說：『射虎不真，徒勞無功。』長慶禪師問覺上座：『那位僧人剛出來禮拜，為什麼就說他是磚頭？』覺上座說：『剛才那邊也有人這樣問。』長慶禪師問：『你對他說什麼？』覺上座說：『也對他這樣說。』玄覺禪師說：『在什麼地方成了磚頭？』叢林中說剛出來就成了磚頭。如果每天出入行走坐臥，難道都成了磚頭嗎？且說，這位僧人出來是具眼還是不具眼？） 有僧人游五臺山（Wǔtái Shān），問一位老婦人：『通往臺山的路怎麼走？』

【English Translation】 English version Question: How can one be freed (from the cycle of rebirth)? The Master said: 'What would you do with 'freed'?' (implying: there is no bondage to begin with, so what liberation is there?) The Master was sweeping the floor. Someone asked: 'The monk is a kalyāṇa-mitra (good spiritual friend, one who guides to the right path), why is there still dust?' The Master said: 'It comes from outside.' Another monk asked: 'Why is there still dust in the pure saṃghārāma (monastery, a garden where monks reside)?' The Master said: 'There's a little more.' Someone was strolling in the garden with the Master, and seeing a rabbit running away in fright, asked: 'The monk is a great kalyāṇa-mitra, why is the rabbit frightened upon seeing you?' The Master said: 'Because the old monk likes to kill.' A monk asked: 'Before the bodhi-puṣpa (flower of enlightenment) has bloomed, how can one discern truth and reality?' The Master said: 'It will be known when it blooms.' The monk asked: 'What is truth, and what is reality?' The Master said: 'Truth is reality, and reality is truth.' The monk asked: 'Whose responsibility is this?' The Master said: 'The old monk has a share, and the ācārya (spiritual teacher) also has a share.' The monk asked: 'What if this one (referring to himself) does not accept the invitation?' The Master pretended not to hear. The monk was speechless. The Master said: 'Go.' In the Master's courtyard, a dhāraṇī-stūpa (stone pillar inscribed with dhāraṇīs) was broken by the wind. A monk asked: 'Is the dhāraṇī-stūpa going to become an ordinary person or a sage?' The Master said: 'It is becoming neither an ordinary person nor a sage.' The monk asked: 'What is it becoming then?' The Master said: 'It is going to fall to the ground.' The Master asked a lecturer: 'What sutra are you lecturing on?' He replied: 'Lecturing on the Nirvāṇa Sūtra.' The Master said: 'May I ask about a passage of its meaning?' He replied: 'You may.' The Master kicked the empty space with his foot, blew on it, and said: 'What is the meaning of this?' The lecturer said: 'There is no such meaning in the sutra.' The Master said: 'The meaning of the five hundred strong men lifting the stone, would you also say it doesn't exist?' During the evening assembly, the Master said: 'Tonight we will answer questions, is there anyone who can ask?' At that time, a monk came forward and bowed. The Master said: 'Originally, I intended to throw a brick to attract jade, but instead, I attracted a brick (墼子).' (Baoshou Zen Master said: 'Shooting a tiger without accuracy is a waste of feathers.' Changqing Zen Master asked the senior monk Jue: 'That monk just came out and bowed, why did you say he was a brick?' The senior monk Jue said: 'Someone over there also asked that.' Changqing Zen Master asked: 'What did you say to him?' The senior monk Jue said: 'I said the same thing to him.' Xuanjue Zen Master said: 'Where did he become a brick?' In the monastic community, it is said that as soon as he came out, he became a brick. If every day we are coming and going, walking, standing, sitting, and lying down, would we all become bricks? Tell me, does this monk who came out have eyes or not?) A monk was traveling to Wǔtái Shān (Mount Wutai), and asked an old woman: 'How do I get to the road to Mount Wutai?'

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什麼處去。婆子云。驀直恁么去。僧便去。婆子云。又恁么去也。其僧舉似師。師云。待我去勘破遮婆子。師至明日便去問。臺山路向什麼處去。婆子云。驀直恁么去。師便去。婆子云。又恁么去也。師歸院謂僧云。我為汝勘破遮婆子了也(玄覺云。前來僧也恁么道。趙州去也恁么道。什麼處是勘破婆子。又云。非唯被趙州勘破。亦被遮僧勘破)僧問。恁么來底人師還接否。師云接。僧云不恁么來底師還接否。師云接。僧云。恁么來者從師接。不恁么來者如何接。師云。止止不須說我法妙難思。師出院路逢一婆子。問和尚住什麼處。師云。趙州東院西。婆子無語。師歸院問眾僧。合使那個西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。僧曰。和尚為什麼恁么道。師曰。為汝總識字(法燈別眾僧云。已知去處)僧問。如何是囊中寶。師云。合取口(法燈別云。莫說似人)有新到僧。謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短(同安顯別云。老僧遮里不曾見恁么人)僧無對(法眼代云。呵呵。同安顯代云。也不短)有僧寫得師真呈師。師曰。且道似我不似我。若似我即打殺老僧。不似我即燒卻真。僧無對(玄覺代云。留取供養)師敲火問僧云。老僧喚作火。汝喚作什麼。

【現代漢語翻譯】 現代漢語譯本 某僧人問：『（去）什麼地方？』老婆婆說：『一直這麼去。』僧人便去了。老婆婆說：『又這麼去了。』那僧人把這事告訴趙州禪師。趙州禪師說：『等我去試探一下這老婆婆。』禪師第二天便去問：『通往臺山的路怎麼走？』老婆婆說：『一直這麼去。』禪師便去了。老婆婆說：『又這麼去了。』禪師回到寺院，對僧人說：『我已經替你試探過這老婆婆了。』（玄覺禪師說：『先前那僧人也這麼說，趙州禪師去也這麼說，哪裡是試探老婆婆？』又說：『不只是被趙州禪師試探，也被這僧人試探了。』） 僧人問：『像這樣來的人，師父您還接待嗎？』禪師說：『接待。』僧人說：『不像這樣來的人，師父您還接待嗎？』禪師說：『接待。』僧人說：『像這樣來的人，師父您接待，不像這樣來的人，您怎麼接待呢？』禪師說：『住口，住口，不必說，我的佛法玄妙難以思議。』 禪師走出寺院，在路上遇到一位老婆婆，問：『和尚您住在哪裡？』禪師說：『趙州東院西。』老婆婆無話可說。禪師回到寺院問眾僧：『應該用哪個「西」字？』有人說是東西的「西」字，有人說是棲泊的「西」字。禪師說：『你們都只能當鹽鐵判官。』僧人說：『和尚您為什麼這麼說？』禪師說：『因為你們只認得字。』（法燈禪師另外對眾僧說：『已經知道去處了。』） 僧人問：『什麼是囊中寶？』禪師說：『閉上你的嘴。』（法燈禪師另外說：『不要告訴別人。』） 有新來的僧人，對禪師說：『我從長安來，橫擔著一條拄杖，不曾碰到一個人。』禪師說：『那是大德您的拄杖太短了。』（同安顯禪師另外說：『老僧我這裡不曾見過像你這樣的人。』）僧人無話可說。（法眼禪師代答說：『呵呵。』同安顯禪師代答說：『也不短。』） 有僧人畫了禪師的畫像呈給禪師。禪師說：『你說說看，像我還是不像我？如果像我，就打死老僧；不像我，就燒掉畫像。』僧人無話可說。（玄覺禪師代答說：『留下供養。』） 禪師敲著火問僧人說：『老僧我叫它做火，你叫它做什麼？』

【English Translation】 English version A monk asked: 'Where (to) go?' The old woman said: 'Go straight like this.' The monk then left. The old woman said: 'Again, gone like this.' The monk told this to Zen Master Zhaozhou (Zhaozhou, a famous Zen master). Zen Master Zhaozhou said: 'Wait for me to investigate this old woman.' The next day, the Zen master went and asked: 'Which way leads to Mount Tai (Mount Tai, a famous mountain in China)?' The old woman said: 'Go straight like this.' The Zen master then left. The old woman said: 'Again, gone like this.' The Zen master returned to the monastery and said to the monks: 'I have investigated this old woman for you.' (Zen Master Xuanjue (Xuanjue, a Zen master) said: 'The previous monk also said this, and Zen Master Zhaozhou also said this. Where is the investigation of the old woman?' He also said: 'Not only was she investigated by Zen Master Zhaozhou, but also by this monk.') A monk asked: 'Do you still receive people who come like this?' The Zen master said: 'I receive them.' The monk said: 'Do you still receive people who don't come like this?' The Zen master said: 'I receive them.' The monk said: 'You receive those who come like this, how do you receive those who don't come like this?' The Zen master said: 'Stop, stop, no need to speak, my Dharma (Dharma, Buddhist teachings) is profound and difficult to comprehend.' The Zen master walked out of the monastery and met an old woman on the road, who asked: 'Where does the monk live?' The Zen master said: 'West of the East Courtyard of Zhaozhou.' The old woman was speechless. The Zen master returned to the monastery and asked the monks: 'Which 'west' (西) character should be used?' Some said the 'west' (西) of east and west (東西), some said the 'west' (棲) of dwelling (棲泊). The Zen master said: 'You can only be salt and iron officials.' The monk said: 'Why do you say that, Zen master?' The Zen master said: 'Because you only recognize characters.' (Zen Master Fadeng (Fadeng, a Zen master) separately told the monks: 'The destination is already known.') A monk asked: 'What is the treasure in the bag?' The Zen master said: 'Close your mouth.' (Zen Master Fadeng separately said: 'Don't tell anyone.') A newly arrived monk said to the Zen master: 'I came from Chang'an (Chang'an, ancient capital of China), carrying a staff horizontally, and I have not bumped into anyone.' The Zen master said: 'That is because your staff is too short, great virtue.' (Zen Master Tong'anxian (Tong'anxian, a Zen master) separately said: 'This old monk has never seen anyone like you here.') The monk had nothing to say. (Zen Master Fayan (Fayan, a Zen master) replied on his behalf: 'Haha.' Zen Master Tong'anxian replied on his behalf: 'It's not short either.') A monk drew a portrait of the Zen master and presented it to him. The Zen master said: 'Tell me, does it look like me or not? If it looks like me, then beat the old monk to death; if it doesn't look like me, then burn the portrait.' The monk had nothing to say. (Zen Master Xuanjue replied on his behalf: 'Keep it for offering.') The Zen master knocked on the fire and asked the monk: 'This old monk calls it fire, what do you call it?'

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僧無語。師云。不識玄旨徒勞念靜(法燈別云。我不如汝)新到僧參。師問。什麼處來。僧云。南方來。師云。佛法盡在南方。汝來遮里作什麼。僧云佛法豈有南北邪。師云。饒汝從雪峰云居來。只是個擔板漢(崇壽稠別云。和尚是據客置主人)僧問。如何是佛。師云。殿里底。僧云。殿里者豈不是泥龕塑像。師云是。僧云。如何是佛。師云。殿里底。僧問。學人迷昧乞師指示。師云。吃粥也未。僧云。吃粥也。師云。洗缽去。其僧忽然省悟○師上堂。云才有是非紛然失心。還有答話分也無。後有僧舉示洛浦洛浦扣齒。又舉示云居云居云。何必。僧回舉示師。師云。南方大有人喪身失命。僧云。請和尚舉。師才舉前語。僧指傍僧云。者個師僧吃卻飯了作恁么語話。師乃休(此一段舊本全無倫理今依別錄改正)僧問。久向。趙州石橋。到來只見掠彴。師云。汝只見掠彴不見趙州橋。僧云。如何是趙州橋。師云。過來。又有僧同前問。師亦如前答。僧云。如何是趙州橋。師云。度驢度馬。僧云。如何是掠彴。師云。個個度人(云居錫云。趙州為當扶石橋扶掠彴)師聞沙彌喝參向侍者云。教伊去。侍者乃教去。沙彌便珍重去。師云。沙彌得入門。侍者在門外(云居錫云。什麼處是沙彌入門。侍者在門外。遮里若會得。便見趙

【現代漢語翻譯】 僧人無言以對。趙州禪師說：『不識玄妙的宗旨，徒然唸經求靜。』（法燈禪師另有評語：『我不如你。』）新來的僧人前來參拜。趙州禪師問：『從哪裡來？』僧人說：『從南方來。』趙州禪師說：『佛法都在南方，你來這裡做什麼？』僧人說：『佛法難道有南北之分嗎？』趙州禪師說：『即使你從雪峰（Xuefeng，山名，也指雪峰義存禪師）或云居（Yunju，山名，也指云居道膺禪師）來，也只是個死板的人。』（崇壽稠禪師另有評語：『和尚這是以客待主。』）僧人問：『如何是佛？』趙州禪師說：『殿里的那個。』僧人說：『殿里的那個，豈不是泥塑的佛像？』趙州禪師說是。僧人問：『如何是佛？』趙州禪師說：『殿里的那個。』僧人問：『學人愚昧，懇請禪師指示。』趙州禪師說：『吃粥了嗎？』僧人說：『吃粥了。』趙州禪師說：『洗缽去。』那僧人忽然醒悟。 趙州禪師上堂說法，說：『才有了是非之念，就紛亂失心。還有能回答的人嗎？』後來有僧人舉示洛浦（Luopu，人名，禪師）的公案，洛浦禪師聽后只是叩齒。又舉示云居（Yunju，人名，禪師）的公案，云居禪師說：『何必呢？』僧人回來舉示給趙州禪師聽。趙州禪師說：『南方大有人因此喪身失命。』僧人說：『請和尚舉示。』趙州禪師才舉起前面的話，僧人指著旁邊的僧人說：『這個師僧吃完飯了，說這樣的話。』趙州禪師於是停止了說法。（這一段舊版本全無倫理，現在依照別錄改正） 僧人問：『久仰趙州（Zhaozhou，地名，也指趙州從諗禪師）石橋（Stone Bridge），到來只見便橋。』趙州禪師說：『你只見便橋，沒見到趙州橋。』僧人說：『如何是趙州橋？』趙州禪師說：『過來。』又有僧人同前問，趙州禪師也如前回答。僧人問：『如何是趙州橋？』趙州禪師說：『度驢度馬。』僧人說：『如何是便橋？』趙州禪師說：『個個度人。』（云居錫禪師說：『趙州禪師是扶石橋還是扶便橋？』）趙州禪師聽到沙彌（Shami，小和尚）喝參，對侍者說：『叫他走。』侍者就叫他走了。沙彌便珍重地走了。趙州禪師說：『沙彌得入門，侍者在門外。』（云居錫禪師說：『哪裡是沙彌入門，侍者在門外？這裡如果會得，便見趙州禪師。』）

【English Translation】 The monk was speechless. The Master Zhaozhou said, 'To recite scriptures and seek stillness in vain without understanding the profound meaning.' (Deng Fayan commented separately: 'I am not as good as you.') A newly arrived monk came to pay respects. Master Zhaozhou asked, 'Where do you come from?' The monk said, 'From the South.' Master Zhaozhou said, 'The Buddha Dharma is all in the South, what are you doing here?' The monk said, 'How can the Buddha Dharma have North and South?' Master Zhaozhou said, 'Even if you come from Xuefeng (Xuefeng, mountain name, also refers to Zen Master Xuefeng Yicun) or Yunju (Yunju, mountain name, also refers to Zen Master Yunju Daoying), you are just a rigid person.' (Chongshou Chou commented separately: 'The Abbot is treating the guest as the host.') The monk asked, 'What is Buddha?' Master Zhaozhou said, 'The one in the hall.' The monk said, 'Isn't the one in the hall a clay statue?' Master Zhaozhou said, 'Yes.' The monk asked, 'What is Buddha?' Master Zhaozhou said, 'The one in the hall.' The monk asked, 'This student is ignorant, I beg the Master to instruct me.' Master Zhaozhou said, 'Have you eaten porridge yet?' The monk said, 'I have eaten porridge.' Master Zhaozhou said, 'Go wash your bowl.' That monk suddenly awakened. Master Zhaozhou ascended the hall to preach, saying, 'As soon as there are thoughts of right and wrong, the mind becomes chaotic and lost. Is there anyone who can answer?' Later, a monk cited the case of Luopu (Luopu, person's name, Zen Master), and Luopu only tapped his teeth after hearing it. He also cited the case of Yunju (Yunju, person's name, Zen Master), and Yunju said, 'Why bother?' The monk returned and cited it to Master Zhaozhou. Master Zhaozhou said, 'Many people in the South have lost their lives because of this.' The monk said, 'Please, Abbot, cite it.' Master Zhaozhou had just cited the previous words when the monk pointed to the monk next to him and said, 'This monk has finished eating and is saying such things.' Master Zhaozhou then stopped preaching. (This section was completely illogical in the old version, and is now corrected according to another record.) A monk asked, 'I have long admired the Stone Bridge (Stone Bridge) of Zhaozhou (Zhaozhou, place name, also refers to Zen Master Zhaozhou Congshen), but all I see is a pontoon bridge.' Master Zhaozhou said, 'You only see the pontoon bridge, you haven't seen the Zhaozhou Bridge.' The monk said, 'What is the Zhaozhou Bridge?' Master Zhaozhou said, 'Come over.' Another monk asked the same question, and Master Zhaozhou answered as before. The monk asked, 'What is the Zhaozhou Bridge?' Master Zhaozhou said, 'Crossing donkeys and crossing horses.' The monk said, 'What is the pontoon bridge?' Master Zhaozhou said, 'Everyone crosses people.' (Zen Master Yunju Xi said, 'Is Zen Master Zhaozhou supporting the stone bridge or supporting the pontoon bridge?') Master Zhaozhou heard the Shami (Shami, novice monk) shout a salutation and said to the attendant, 'Tell him to leave.' The attendant told him to leave. The Shami then respectfully left. Master Zhaozhou said, 'The Shami has entered the gate, the attendant is outside the gate.' (Zen Master Yunju Xi said, 'Where is the Shami entering the gate, and the attendant outside the gate? If you understand this, you will see Zhaozhou.')

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州)師問新到僧。什麼處來。僧云。從南來。師云。還知有趙州關否。僧云。須知有不涉關者。師云。遮販私鹽漢。僧問。如何是西來意。師下禪床立。僧云。莫即遮個便是否。師云。老僧未有語在。師問菜頭。今日吃生菜熟菜。菜頭拈起菜呈之。師云。知恩者少負恩者多。僧問。空劫中還有人修行也無。師云。汝喚什麼作空劫。僧云。無一物是。師云。遮個始稱得修行。喚什麼作空劫。僧無語。僧問。如何是玄中玄。師云。汝玄來多少時邪。僧云。玄之久矣。師云。阇梨若不遇老僧幾被玄殺。僧問。萬法歸一一歸何所。師云。老僧在青州作得一領布衫重七斤。僧問。夜離兜率晝降閻浮。于其中間摩尼為什麼不現。師云。道什麼。其僧再問。師云。毗婆尸佛早留心。直至如今不得妙。師問院主。什麼處來。對云。送生來。師云。鴉為什麼飛去。院主云。怕某甲。師云。汝十年知事作恁么語話。院主卻問。鴉為什麼飛去。師云。院主無殺心在。師托起缽云。三十年後若見老僧留取供養。若不見即撲破。一僧出雲。三十年後敢道見和尚。師乃撲破。有僧辭。師問。什麼處去。僧云。雪峰去。師云。雪峰忽若問汝。雲和尚有何言句。汝作么生祇對。僧云。某甲道不得。請和尚道。師云。冬即言寒夏即道熱。又云雪峰更問汝畢

【現代漢語翻譯】 現代漢語譯本 趙州（Zhaozhou，地名）老師問新來的僧人：『你從哪裡來？』 僧人回答：『我從南方來。』 趙州老師說：『你還知道有趙州關（Zhaozhou Guan，地名）這個地方嗎？』 僧人說：『要知道還有不經過關隘的。』 趙州老師說：『你這販賣私鹽的傢伙！』 僧人問：『什麼是西來意（Xilai Yi，禪宗用語，指達摩祖師從西方帶來的禪宗真意）？』 趙州老師走下禪床站立。 僧人問：『莫非這就是嗎？』 趙州老師說：『老僧還沒有說話呢。』 趙州老師問菜頭（Caitou，負責菜園的僧人）：『今天吃生菜還是熟菜？』 菜頭拿起菜來呈給老師。 趙州老師說：『知恩的人少，負恩的人多。』 僧人問：『空劫（Kongjie，佛教時間概念，指極長的時間）中還有人修行嗎？』 趙州老師說：『你把什麼叫做空劫？』 僧人說：『沒有一樣東西是實在的。』 趙州老師說：『這樣才稱得上是修行。你把什麼叫做空劫？』 僧人無語。 僧人問：『如何是玄中玄（Xuan Zhong Xuan，道家哲學術語，指玄妙中的玄妙）？』 趙州老師說：『你玄了多久了？』 僧人說：『玄很久了。』 趙州老師說：『阇梨（Sheli，梵語，指弟子）你若不遇到老僧，幾乎要被玄給害死了。』 僧人問：『萬法歸一（Wan Fa Gui Yi，佛教用語，指所有法最終歸於一個真理），一歸何處？』 趙州老師說：『老僧在青州（Qingzhou，地名）做了一件布衫，重七斤。』 僧人問：『夜裡離開兜率（Doushuai，佛教用語，指兜率天），白天降生閻浮（Yanfu，佛教用語，指閻浮提，即我們所居住的世界），在這中間，摩尼（Mani，梵語，指摩尼寶珠）為什麼不顯現？』 趙州老師說：『說什麼？』 那個僧人再次問。 趙州老師說：『毗婆尸佛（Pipasi Fo，過去七佛之一）早就留心了，直到如今也沒有得到妙處。』 趙州老師問院主（Yuanzhu，寺院的負責人）：『從哪裡來？』 院主回答：『送生（Song Sheng，指送殯）回來。』 趙州老師說：『烏鴉為什麼飛走了？』 院主說：『怕我。』 趙州老師說：『你做了十年知事（Zhishi，寺院中的職務），怎麼說這樣的話？』 院主反問：『烏鴉為什麼飛走了？』 趙州老師說：『院主沒有殺心。』 趙州老師托起缽說：『三十年後如果見到老僧，就留著供養。如果見不到，就打碎它。』 一個僧人出來說：『三十年後敢說見到和尚。』 趙州老師就打碎了缽。 有個僧人告辭。 趙州老師問：『去哪裡？』 僧人說：『去雪峰（Xuefeng，山名）。』 趙州老師說：『雪峰如果問你，說趙州老師有什麼言句，你怎麼樣回答？』 僧人說：『我回答不上來，請和尚說。』 趙州老師說：『冬天就說冷，夏天就說熱。』又說：『雪峰如果再問你完畢』

【English Translation】 English version Zhaozhou (Zhaozhou, place name) asked a newly arrived monk: 'Where do you come from?' The monk replied: 'I come from the South.' Zhaozhou said: 'Do you know if there is a Zhaozhou Pass (Zhaozhou Guan, place name)?' The monk said: 'One must know that there are those who do not pass through the pass.' Zhaozhou said: 'You smuggler of illicit salt!' The monk asked: 'What is the meaning of the Patriarch's coming from the West (Xilai Yi, Zen term, referring to the true meaning of Zen brought by Bodhidharma from the West)?' Zhaozhou stepped down from the Zen platform and stood up. The monk asked: 'Is this it?' Zhaozhou said: 'This old monk has not yet spoken.' Zhaozhou asked the vegetable gardener (Caitou, the monk in charge of the vegetable garden): 'Do you eat raw or cooked vegetables today?' The vegetable gardener picked up the vegetables and presented them to the teacher. Zhaozhou said: 'Few are grateful, many are ungrateful.' The monk asked: 'Are there still people practicing during the empty aeon (Kongjie, Buddhist time concept, referring to an extremely long period of time)?' Zhaozhou said: 'What do you call an empty aeon?' The monk said: 'There is nothing that is real.' Zhaozhou said: 'This is what can be called practice. What do you call an empty aeon?' The monk was speechless. The monk asked: 'What is the Mystery within Mystery (Xuan Zhong Xuan, Taoist philosophical term, referring to the mystery within the mystery)?' Zhaozhou said: 'How long have you been mysterious?' The monk said: 'I have been mysterious for a long time.' Zhaozhou said: 'Shali (Sheli, Sanskrit, referring to disciple), if you had not met this old monk, you would have almost been killed by the mysterious.' The monk asked: 'The myriad dharmas return to one (Wan Fa Gui Yi, Buddhist term, referring to all dharmas ultimately returning to one truth), where does the one return to?' Zhaozhou said: 'This old monk made a cloth shirt in Qingzhou (Qingzhou, place name) that weighs seven pounds.' The monk asked: 'Leaving Tushita Heaven (Doushuai, Buddhist term, referring to Tushita Heaven) at night and descending to Jambudvipa (Yanfu, Buddhist term, referring to Jambudvipa, the world we live in) during the day, why does the Mani (Mani, Sanskrit, referring to the Mani jewel) not appear in between?' Zhaozhou said: 'What are you saying?' That monk asked again. Zhaozhou said: 'Vipassi Buddha (Pipasi Fo, one of the past seven Buddhas) paid attention to it long ago, but has not obtained the wonderfulness until now.' Zhaozhou asked the abbot (Yuanzhu, the person in charge of the monastery): 'Where do you come from?' The abbot replied: 'Returning from sending off the dead (Song Sheng, referring to sending off the funeral procession).' Zhaozhou said: 'Why did the crow fly away?' The abbot said: 'Afraid of me.' Zhaozhou said: 'You have been a director (Zhishi, a position in the monastery) for ten years, how can you say such a thing?' The abbot asked back: 'Why did the crow fly away?' Zhaozhou said: 'The abbot has no intention to kill.' Zhaozhou held up the bowl and said: 'If you see this old monk in thirty years, keep it for offering. If you don't see it, break it.' A monk came out and said: 'I dare to say that I will see the Abbot in thirty years.' Zhaozhou then broke the bowl. A monk bid farewell. Zhaozhou asked: 'Where are you going?' The monk said: 'Going to Xuefeng (Xuefeng, mountain name).' Zhaozhou said: 'If Xuefeng asks you, saying what words does Zhaozhou have, how will you answer?' The monk said: 'I cannot answer, please tell me, Abbot.' Zhaozhou said: 'In winter, say it's cold, in summer, say it's hot.' He also said: 'If Xuefeng asks you again, finished.'

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竟事作么生。其僧又云。道不得。師云。但道親從趙州來不是傳語人。其僧到雪峰一依前語舉似雪峰。雪峰云。也須是趙州始得。玄沙聞云。大小趙州敗闕也不知(云居錫云。什麼處是趙州敗闕處。若檢得出是上座眼)僧問。如何是趙州一句。師云。老僧半句也無。僧云。豈無和尚在。師云。老僧不是一句。僧問。如何是出家。師云。不履高名不求茍得。僧問。澄澄絕點時如何。師云。遮里不著客作漢。僧問。如何是祖師意。師乃敲床腳。僧云。只遮莫便是否。師云。云即脫取去。僧問。如何是毗盧圓相。師云。老僧自幼出家不曾眼花。僧云。豈不為人。師云。愿汝常見毗盧圓相。人問和尚還入地獄否。師云。老僧末上入。曰大善知識為什麼入地獄。師云。若不入阿誰教化汝。一日真定帥王公攜諸子入院。師坐而問曰。大王會么。王云。不會。師云。自小持齋身已老。見人無力下禪床。王公尤加禮重。翌日令客將傳語。師下禪床受之。少間侍者問。和尚見大王來不下禪床。今日軍將來為什麼卻下禪床師云。非汝所知。第一等人來禪床上接。中等人來下禪床接。末等人來三門外接。師寄拂子與王公曰。若問何處得來。但道老僧平生用不盡者。師之玄言佈於天下。時謂趙州門風。皆悚然信伏矣。唐乾寧四年十一月二日右脅

【現代漢語翻譯】 現代漢語譯本 僧問：『竟事作么生？』（究竟是怎麼回事？） 其僧又云：『道不得。』（說不出來。） 師云：『但道親從趙州來，不是傳語人。』（只說我是親自從趙州來的，不是個傳話的人。） 其僧到雪峰，一依前語舉似雪峰。（那個僧人到了雪峰，完全按照之前的話告訴了雪峰。） 雪峰云：『也須是趙州始得。』（也必須是趙州才行。） 玄沙聞云：『大小趙州敗闕也不知。』（玄沙聽了說：『這麼大的趙州，竟然連自己的缺點都不知道。』）(云居錫云：『什麼處是趙州敗闕處？若檢得出是上座眼。』（云居錫說：『哪裡是趙州的缺點？如果能找出來，那就是你的眼力。』）) 僧問：『如何是趙州一句？』（什麼是趙州的一句話？） 師云：『老僧半句也無。』（老僧我半句也沒有。） 僧云：『豈無和尚在？』（難道沒有和尚您在嗎？） 師云：『老僧不是一句。』（老僧我不是一句話。） 僧問：『如何是出家？』（什麼是出家？） 師云：『不履高名，不求茍得。』（不追求虛高的名聲，不謀求不正當的利益。） 僧問：『澄澄絕點時如何？』（清澈無染的時候如何？） 師云：『遮里不著客作漢。』（這裡不需要打工的人。） 僧問：『如何是祖師意？』（什麼是祖師的意旨？） 師乃敲床腳。（趙州於是敲了敲床腳。） 僧云：『只遮莫便是否？』（只是這樣就可以了嗎？） 師云：『云即脫取去。』（如果是云，就把它脫掉。） 僧問：『如何是毗盧圓相（Vairocana's complete form）？』 師云：『老僧自幼出家，不曾眼花。』（老僧我從小出家，不曾眼花。） 僧云：『豈不為人？』（難道不為人嗎？） 師云：『愿汝常見毗盧圓相。』（希望你常見到毗盧圓相。） 人問：『和尚還入地獄否？』（和尚您還入地獄嗎？） 師云：『老僧末上入。』（老僧我最後才入。） 曰：『大善知識為什麼入地獄？』（問：『大善知識為什麼入地獄？』） 師云：『若不入，阿誰教化汝？』（如果不入，誰來教化你？） 一日，真定帥王公攜諸子入院。（有一天，真定帥王公帶著他的兒子們來到寺院。） 師坐而問曰：『大王會么？』（趙州坐著問：『大王明白嗎？』） 王云：『不會。』（王公說：『不明白。』） 師云：『自小持齋身已老，見人無力下禪床。』（趙州說：『我從小持齋，身體已經老了，見到人也沒有力氣下禪床。』） 王公尤加禮重。（王公更加尊敬趙州。） 翌日，令客將傳語。（第二天，讓客人傳話。） 師下禪床受之。（趙州下禪床接受。） 少間，侍者問：『和尚見大王來不下禪床，今日軍將來為什麼卻下禪床？』（過了一會兒，侍者問：『和尚您見大王來不下禪床，今天軍將來為什麼卻下禪床？』） 師云：『非汝所知。第一等人來禪床上接，中等人來下禪床接，末等人來三門外接。』（趙州說：『這不是你所能知道的。第一等人來，我在禪床上接待；中等人來，我下禪床接待；末等人來，我在三門外接待。』） 師寄拂子與王公曰：『若問何處得來，但道老僧平生用不盡者。』（趙州寄拂塵給王公說：『如果問從哪裡得來的，就說老僧我平生也用不完。』） 師之玄言佈於天下，時謂趙州門風，皆悚然信伏矣。（趙州的玄妙言論傳遍天下，當時稱為趙州門風，大家都敬畏地信服了。） 唐乾寧四年十一月二日右脅。（唐乾寧四年十一月二日右脅而逝。）

【English Translation】 English version A monk asked: 'What about the ultimate matter?' The monk also said: 'I can't say.' The Master (Zhao Zhou) said: 'Just say that I came personally from Zhao Zhou (a famous Chan master), not as a messenger.' The monk went to Xue Feng (another Chan master) and told him the same words as before. Xue Feng said: 'It must be Zhao Zhou himself to be able to say that.' Xuan Sha (another Chan master) heard this and said: 'Such a great Zhao Zhou doesn't even know his own faults!' (Yun Ju Xi said: 'Where is Zhao Zhou's fault? If you can find it, that shows your insight.') A monk asked: 'What is a saying of Zhao Zhou?' The Master said: 'This old monk doesn't have even half a saying.' The monk said: 'How can that be, with the Master here?' The Master said: 'This old monk is not a saying.' A monk asked: 'What is leaving home (becoming a monk)?' The Master said: 'Not pursuing high reputation, not seeking improper gain.' A monk asked: 'What about when it's clear and without a single speck?' The Master said: 'This place doesn't need hired hands.' A monk asked: 'What is the meaning of the Patriarch (Bodhidharma)?' The Master then knocked on the leg of the bed. The monk said: 'Is it just this?' The Master said: 'If it's a cloud, take it off.' A monk asked: 'What is the complete form of Vairocana (Vairocana's complete form)?' The Master said: 'This old monk has been a monk since childhood and has never had blurred vision.' The monk said: 'Isn't it for the sake of people?' The Master said: 'I hope you always see the complete form of Vairocana.' Someone asked: 'Will the Master still go to hell?' The Master said: 'This old monk will go last.' The person said: 'Why would a great virtuous teacher go to hell?' The Master said: 'If I didn't go, who would teach you?' One day, the commander of Zhen Ding, Lord Wang, brought his sons to the monastery. The Master sat and asked: 'Does the Great King understand?' Lord Wang said: 'I don't understand.' The Master said: 'Since childhood, I have observed the precepts and my body is old; seeing people, I don't have the strength to come down from the meditation bed.' Lord Wang showed even greater respect. The next day, he sent a guest to convey a message. The Master came down from the meditation bed to receive it. After a while, the attendant asked: 'Master, when the Great King came, you didn't come down from the meditation bed; today, when the military general came, why did you come down from the meditation bed?' The Master said: 'This is not something you can understand. When the best people come, I receive them on the meditation bed; when the middle people come, I come down from the meditation bed to receive them; when the worst people come, I receive them outside the three gates.' The Master sent a whisk to Lord Wang, saying: 'If you ask where it came from, just say that this old monk can't use it all up in his lifetime.' The Master's profound words spread throughout the world, and were called the Zhao Zhou style. Everyone respectfully believed and submitted. On the second day of the eleventh month of the fourth year of Qian Ning in the Tang Dynasty, he passed away lying on his right side.

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而寂。壽一百二十(有人問。師年多少。師云。一串念珠數不盡)后謚真際大師。

池州靈鷲閑禪師謂眾曰。是汝諸人本分事。若教老僧道即與蛇畫足。此是頓教諸上坐。有僧便問。與蛇畫足即不問。如何是本分事。師云。阇梨試道看。其僧擬再問。師曰。畫足作么。明水和尚問。如何是頓獲法身。師云。一透龍門云外望。莫作黃河點額魚。仰山問。寂寂無言如何視聽。師云。無縫塔前多雨水。僧問。二彼無言時如何。師云。是常。僧云。還有過常者無。師云有。僧云。請師唱起。師云。玄珠自朗耀。何須壁外光。僧問。今日供養西川無染大師。未審大師還來否。師云。本自無所至今豈隨風轉。僧云。恁么即供養何用。師云。功力有為互不換義相涉。

鄂州茱萸山和尚。初住隋州護國院為第一世。金輪可觀和尚問。如何是道。師云。莫向虛空里釘橛。觀云。虛空是橛。師乃打之。觀捉住云。莫打某甲。已后錯打人在。師便休(云居錫云。此人具眼不具眼。因什麼著打)趙州諗和尚先到云居。云居問曰。老老大大漢何不覓個住處。諗曰。什麼處住得。云居曰。山前有古寺基。諗曰。和尚自住取。後到師處。師曰。老老大大漢何不住去。諗曰。什麼處住得。師曰。老老大大漢住處也不知。諗曰。三十年弄馬伎

【現代漢語翻譯】 現代漢語譯本： 而寂。（有人問：『師父您多少歲了？』師父說：『一串念珠數不盡。』）後來謚號為真際大師。

池州靈鷲閑禪師對大家說：『這是你們諸位本分的事。如果教老僧來說，就是給蛇畫足。』這是對頓教諸位上座說的。有僧人便問：『給蛇畫足就不問了，如何是本分事？』禪師說：『阇梨（梵語，意為親教師）你試著說看。』那僧人打算再問，禪師說：『畫足做什麼？』明水和尚問：『如何是頓獲法身？』禪師說：『一透龍門云外望，莫作黃河點額魚。』仰山問：『寂寂無言如何視聽？』禪師說：『無縫塔前多雨水。』僧人問：『彼此無言時如何？』禪師說：『是常。』僧人說：『還有超過常的嗎？』禪師說：『有。』僧人說：『請師父唱起。』禪師說：『玄珠自朗耀，何須壁外光。』僧人問：『今日供養西川無染大師，不知大師還來嗎？』禪師說：『本自無所，至今豈隨風轉。』僧人說：『這樣說來，供養有什麼用？』禪師說：『功力有為，互不換義相涉。』

鄂州茱萸山和尚，最初住在隋州護國院，為第一世。金輪可觀和尚問：『如何是道？』禪師說：『莫向虛空里釘橛（木樁）。』可觀說：『虛空是橛。』禪師就打他。可觀捉住禪師說：『不要打我，以後錯打了人。』禪師便作罷。（云居錫說：『這個人有眼力還是沒眼力？為什麼捱打？』）趙州諗（shěn）和尚先到云居，云居問：『老老大大的人了，為什麼不找個住處？』諗說：『什麼地方住得？』云居說：『山前有古寺基。』諗說：『和尚您自己住吧。』後來到茱萸山和尚處，禪師說：『老老大大的人了，為什麼不住下？』諗說：『什麼地方住得？』禪師說：『老老大大的人連住處也不知道。』諗說：『三十年弄馬伎（雜耍）。』

【English Translation】 English version: And passed into silence. (Someone asked: 'How old are you, Master?' The Master said: 'A string of prayer beads cannot be counted to the end.') Later, he was posthumously named Great Master Zhenji (Realization of the Ultimate).

Chan Master Xian of Lingjiu Monastery in Chizhou said to the assembly: 'This is the fundamental matter for all of you. If you ask this old monk to explain it, it would be like drawing feet on a snake.' This is addressed to all of you seated here in the Sudden Teaching. A monk then asked: 'I won't ask about drawing feet on a snake; what is the fundamental matter?' The Master said: 'Try to speak of it, ajari (Sanskrit term for preceptor).' The monk was about to ask again, but the Master said: 'What's the use of drawing feet?' Abbot Mingshui asked: 'What is the sudden attainment of the Dharma body?' The Master said: 'Once through the Dragon Gate, gaze beyond the clouds; don't become a carp with a spot on its forehead in the Yellow River.' Yangshan asked: 'In silent stillness, without words, how does one see and hear?' The Master said: 'Before the seamless stupa, there is much rain.' A monk asked: 'What is it like when the two are without words?' The Master said: 'It is constant.' The monk said: 'Is there anything that surpasses the constant?' The Master said: 'Yes.' The monk said: 'Please, Master, sing it forth.' The Master said: 'The dark pearl shines of itself; why seek light outside the wall?' A monk asked: 'Today we are making offerings to Great Master Wuran (No-Attachment) of Xichuan; I wonder if the Master will come?' The Master said: 'Originally without a place to come from, how could it now be turned by the wind?' The monk said: 'In that case, what is the use of making offerings?' The Master said: 'Meritorious effort and intentional action are mutually involved, without exchanging meanings.'

The Abbot of Zhuyu Mountain in Ezhou first resided at Huguo Monastery in Suizhou, as its first abbot. Abbot Kelun Guan asked: 'What is the Dao (The Way)?' The Master said: 'Don't drive a stake into emptiness.' Guan said: 'Emptiness is the stake.' The Master then struck him. Guan grabbed the Master and said: 'Don't hit me; you might mistakenly hit someone else later.' The Master then stopped. (Yunju Xi said: 'Does this person have eyes or not? Why was he struck?') Chan Master Zhaozhou Congshen (Zhaozhou) first arrived at Yunju. Yunju asked: 'You're old and big; why don't you find a place to settle down?' Zhaozhou said: 'Where can I settle down?' Yunju said: 'There's an old temple site in front of the mountain.' Zhaozhou said: 'You can live there yourself, Abbot.' Later, he arrived at the Master's place. The Master said: 'You're old and big; why don't you settle down?' Zhaozhou said: 'Where can I settle down?' The Master said: 'You're old and big, and you don't even know where to settle down?' Zhaozhou said: 'Thirty years of performing horse tricks.'

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。今日卻被驢撲(云居錫云。什麼處是趙州被驢撲處)眾僧侍立。師曰。只恁么白立無個說處一場氣悶。有僧擬出問。師乃打之。曰為眾竭力。便入方丈。有行者參師曰。曾去看趙州么。曰和尚敢道否。師云。非但茱萸一切人道不得。曰和尚放某甲過。師曰。遮里從前不通人情。曰要且慈悲心在。師便打曰。醒後來為汝。

衢州子湖巖利蹤禪師澶州人也。姓周氏。幽州開元寺出家依年受具。后入南泉之室。乃抵于衢州之馬蹄山結茅宴居。唐開成二年邑人翁遷貴。施山下子湖創院。咸通二年敕賜額曰安國禪院。一日上堂示眾曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。僧問。如何是子湖一隻狗。師曰。嗥嗥。臨濟下二僧到參方揭簾。師曰。看狗。二僧回顧。師歸方丈。師與勝光和尚鋤園。師驀按鑊回視勝光云。事即不無擬心即差。光乃禮拜擬問。師與一蹋便歸院。有一尼到參。師曰。汝莫是劉鐵磨否。尼曰。不敢。師曰。左轉右轉。尼云。和尚莫顛倒。師便打。師中夜于僧堂前叫有賊。眾皆驚走。師到僧堂后架把住一僧叫云。維那捉得也捉得也。僧曰。不是某甲。師曰。是即是隻是汝不肯承當。師有偈。示眾曰。

三十年來住子湖　　二時齋粥氣力粗 　每日上山三五轉　　問汝時

【現代漢語翻譯】 現代漢語譯本：

今日卻被驢撲（云居錫云：『什麼地方是趙州被驢撲的地方？』）眾僧侍立。師說：『只是這樣站著，沒有說話的地方，真讓人氣悶。』有僧人想要出來提問，師父就打了他，說：『為你們竭盡全力。』便回方丈去了。有行者參拜師父說：『曾經去看過趙州嗎？』師父說：『和尚敢說嗎？』師父說：『不只是茱萸（一種植物），所有人都說不出來。』行者說：『和尚放我過去吧。』師父說：『這裡從來不講人情。』行者說：『但慈悲心還是有的。』師父便打他說：『醒來后再為你說話。』 衢州子湖巖利蹤禪師（衢州子湖巖的利蹤禪師），澶州人，姓周。在幽州開元寺出家，依年齡受具足戒。后入南泉（禪宗大師）門下。於是到衢州的馬蹄山結茅屋居住。唐開成二年，當地人翁遷貴，捐獻山下的子湖建立寺院。咸通二年，皇帝下令賜額為安國禪院。一日上堂對眾人說：『子湖有一隻狗，上取人頭，中取人心，下取人足。』稍微猶豫就會喪身失命。僧人問：『如何是子湖的一隻狗？』師父說：『嗥嗥。』臨濟（禪宗大師）門下的兩個僧人到訪，掀開簾子。師父說：『看狗。』兩個僧人回頭看。師父回方丈。師父與勝光和尚（勝光和尚）一起鋤園。師父突然放下鋤頭回頭看著勝光說：『事情並非沒有，只是動了念頭就錯了。』勝光於是禮拜想要提問。師父一腳踢過去便回寺院。有一個尼姑來參拜。師父說：『你莫非是劉鐵磨（一位著名的女居士）？』尼姑說：『不敢當。』師父說：『左轉右轉。』尼姑說：『和尚莫顛倒。』師父便打她。師父半夜在僧堂前叫喊有賊。眾人都驚慌逃跑。師父到僧堂后抓住一個僧人叫道：『維那（寺院的管理者），抓住了，抓住了。』僧人說：『不是我。』師父說：『就是你，只是你不肯承認。』師父有偈語，展示給眾人說： 『三十年來住在子湖， 一日三餐吃得飽，氣力足。 每天上山三五轉， 問你時……』

【English Translation】 English version:

Today, he was instead attacked by a donkey (Yunju Xi said: 'Where is the place where Zhaozhou was attacked by a donkey?') The monks stood in attendance. The master said, 'Just standing here silently, there's nothing to say, it's truly frustrating.' A monk attempted to come forward to ask a question, but the master struck him, saying, 'Exhausting myself for you all.' Then he returned to his abbot's quarters. A traveling monk visited the master, saying, 'Have you ever gone to see Zhaozhou?' The master said, 'Does the monk dare to speak?' The master said, 'Not only the Cornelian cherry (a type of plant), but no one can say it.' The traveling monk said, 'Master, please let me pass.' The master said, 'This place has never been concerned with human sentiment.' The traveling monk said, 'But there is still compassion.' The master then struck him, saying, 'Come back when you're awake and I'll speak for you.' Chan Master Lizong of Zihu Rock in Quzhou (Chan Master Lizong of Zihu Rock in Quzhou), was from Tanzhou, with the surname Zhou. He left home at Kaiyuan Temple in Youzhou and received the full precepts according to his age. Later, he entered the school of Nanquan (a Chan master). He then went to Matitou Mountain in Quzhou and built a thatched hut to live in seclusion. In the second year of the Kaicheng era of the Tang Dynasty, a local man named Weng Qian Gui donated Zihu at the foot of the mountain to build a temple. In the second year of the Xiantong era, the emperor ordered that it be named Anguo Chan Monastery. One day, he ascended the hall and addressed the assembly, saying, 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below.' Hesitate even slightly and you will lose your life. A monk asked, 'What is the dog of Zihu?' The master said, 'Woof woof.' Two monks from the Linji (a Chan master) school arrived and lifted the curtain. The master said, 'Look at the dog.' The two monks looked back. The master returned to his abbot's quarters. The master and the monk Shengguang (Monk Shengguang) were hoeing the garden. The master suddenly put down the hoe and turned to look at Shengguang, saying, 'It's not that things aren't there, it's just that thinking about them is wrong.' Shengguang then bowed, intending to ask a question. The master kicked him and returned to the monastery. A nun came to visit. The master said, 'Are you perhaps Liu Tiemo (a famous female lay Buddhist)?' The nun said, 'I dare not.' The master said, 'Turn left, turn right.' The nun said, 'Master, don't be upside down.' The master then struck her. The master shouted in front of the monks' hall in the middle of the night, 'There are thieves!' Everyone ran away in panic. The master went behind the monks' hall, grabbed a monk, and shouted, 'The director (the manager of the monastery), has caught him, has caught him!' The monk said, 'It wasn't me.' The master said, 'It is you, you just won't admit it.' The master had a verse to show to the assembly, saying: 'For thirty years I've lived in Zihu, Two meals a day, full of energy. Every day I go up the mountain three or five times, When I ask you...'

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人會也無

師居子湖說法。四十五稔。廣明中無疾歸寂。壽八十有一。臘六十一。今本山有塔。

洛京嵩山和尚。僧問。古路坦然時如何。師曰。不前。僧曰。為什麼不前。師曰。無遮障處。僧問。如何是嵩山境。師曰。日從東出月向西頹。曰學人不會。師曰。東西也不會。僧問。六識俱生時如何。師曰異。僧曰為什麼如此。師曰同。

日子和尚亞溪來參。師作起勢。亞溪曰。遮老山鬼猶見某甲在。師曰。罪過罪過適來失只對。亞溪欲進語。師乃叱之。亞溪曰。大陣前不妨難御。師曰是是。亞溪曰。不是不是(趙州云。可憐兩個漢。不識轉身句)。

蘇州西山和尚僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜去參雪峰。雪峰問。什麼處來。僧云。浙中來。雪峰曰。今夏在什麼處。曰蘇州西禪。雪峰曰。和尚安否。曰來時萬福。雪峰曰。何不且從容。曰佛法不明。雪峰曰。有什麼事。僧舉前話。雪峰曰。汝作么不肯。僧曰。是境。雪峰曰。汝見蘇州城里人家男女否。曰見。雪峰曰。汝見路上林木否。曰見。雪峰曰。凡睹人家男女大地林沼總是境。汝還肯否。曰肯。雪峰曰。只如拈起拂子汝作么生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。雪峰曰。盡乾坤

【現代漢語翻譯】 現代漢語譯本 人會也無

子湖禪師在子湖說法四十五年。廣明年間，無疾而終。享年八十一歲，僧臘六十一。如今本山有塔。

洛京嵩山和尚，有僧人問：『古路坦然時如何？』禪師說：『不前。』僧人問：『為什麼不前？』禪師說：『無遮障處。』僧人問：『如何是嵩山境？』禪師說：『日從東出月向西頹。』僧人說：『學人不會。』禪師說：『東西也不會。』僧人問：『六識俱生時如何？』禪師說：『異。』僧人問：『為什麼如此？』禪師說：『同。』

日子和尚亞溪來參訪。禪師作起勢。亞溪說：『遮老山鬼猶見某甲在。』禪師說：『罪過罪過適來失只對。』亞溪欲進語，禪師便叱責他。亞溪說：『大陣前不妨難御。』禪師說：『是是。』亞溪說：『不是不是。』（趙州禪師說：『可憐兩個漢，不識轉身句。』）

蘇州西山和尚，有僧人問：『三乘十二分教（佛教的分類和教義）則不問，如何是祖師西來的的意？』禪師舉拂子示之。那僧人不禮拜，去參訪雪峰禪師。雪峰禪師問：『什麼地方來？』僧人說：『浙中來。』雪峰禪師說：『今夏在什麼地方？』說：『蘇州西禪。』雪峰禪師說：『和尚安否？』說：『來時萬福。』雪峰禪師說：『何不且從容？』說：『佛法不明。』雪峰禪師說：『有什麼事？』僧人舉了之前的話。雪峰禪師說：『你作么不肯？』僧人說：『是境。』雪峰禪師說：『你見蘇州城里人家男女否？』說：『見。』雪峰禪師說：『你見路上林木否？』說：『見。』雪峰禪師說：『凡睹人家男女大地林沼總是境，你還肯否？』說：『肯。』雪峰禪師說：『只如拈起拂子你作么生不肯？』僧人便禮拜說：『學人取次發言，乞師慈悲。』雪峰禪師說：『盡乾坤。』

【English Translation】 English version Would people understand?

The Master preached at Zihu for forty-five years. In the Guangming era, he passed away without illness. He lived to be eighty-one years old, with sixty-one years as a monk. Now there is a pagoda at the original mountain.

A monk from Luojing Songshan Monastery asked: 'What is it like when the ancient road is smooth and open?' The Master said, 'Not forward.' The monk asked, 'Why not forward?' The Master said, 'There is no obstruction.' The monk asked, 'What is the realm of Songshan?' The Master said, 'The sun rises from the east and the moon declines to the west.' The monk said, 'This student does not understand.' The Master said, 'You don't understand east and west either.' The monk asked, 'What is it like when the six consciousnesses (六識) arise together?' The Master said, 'Different.' The monk asked, 'Why is it like this?' The Master said, 'Same.'

The monk Rizi and Yaxi came to visit. The Master made a gesture. Yaxi said, 'This old mountain ghost still sees me.' The Master said, 'Fault, fault, I just missed the response.' Yaxi wanted to speak further, but the Master scolded him. Yaxi said, 'It's hard to defend against a large formation.' The Master said, 'Yes, yes.' Yaxi said, 'No, no.' (Zen Master Zhaozhou said, 'Pitiful are these two fellows, not knowing the turning phrase.')

A monk from Suzhou Xishan Monastery asked: 'I will not ask about the Three Vehicles (三乘) and Twelve Divisions of Teachings (十二分教), what is the meaning of the Patriarch's (祖師) coming from the West?' The Master raised his whisk (拂子) to show him. The monk did not bow but went to visit Zen Master Xuefeng. Zen Master Xuefeng asked, 'Where do you come from?' The monk said, 'From Zhejiang.' Zen Master Xuefeng said, 'Where were you this summer?' He said, 'Xichan Monastery in Suzhou.' Zen Master Xuefeng said, 'Is the Abbot well?' He said, 'He was very well when I left.' Zen Master Xuefeng said, 'Why not take your time?' He said, 'The Buddha-dharma (佛法) is not clear.' Zen Master Xuefeng said, 'What's the matter?' The monk recounted the previous conversation. Zen Master Xuefeng said, 'Why don't you agree?' The monk said, 'It is a realm.' Zen Master Xuefeng said, 'Have you seen the men and women in the houses in Suzhou city?' He said, 'I have.' Zen Master Xuefeng said, 'Have you seen the trees on the road?' He said, 'I have.' Zen Master Xuefeng said, 'All that you see, the men and women in the houses, the land, the ponds, are all realms. Do you agree now?' He said, 'I agree.' Zen Master Xuefeng said, 'Just like when I raise the whisk, why don't you agree?' The monk then bowed and said, 'This student spoke carelessly, I beg the Master's compassion.' Zen Master Xuefeng said, 'The entire universe.'

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是個眼。汝向什麼處蹲坐。僧無語。宣州刺史陸亙大夫初問南泉曰。古人瓶中養一鵝。鵝漸長大出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。南泉召曰。大夫。陸應諾。南泉曰。出也。陸從此開解。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代云。合哭不合哭)。

池州甘贄行者。將錢參貫文入僧堂。于第一坐面前云。請上座施財。上坐云。財施無盡法施無窮。甘云。恁么道爭得某甲錢。卻將出去。上坐無語。又于南泉設粥云。請和尚唸誦。南泉云。甘贄行者設粥。請大眾為貍奴白牯念摩訶般若波羅蜜。甘乃禮拜便出去。南泉卻到廚內打破鍋子。雪峰和尚來。甘閉門召云。請和尚入。雪峰隔籬掉過納衣。甘便開門禮拜。有住庵僧緣化什物。甘曰。若道得即施。乃書心字問。是什麼字。僧云。心字。又自問其妻。什麼字。妻云。心字。甘云。某甲山妻亦合住庵。其僧無語。甘亦無施。又問一僧。什麼處來。僧云。溈山來。甘云。曾有僧問溈山。如何是西來意。溈山舉起拂子。上坐作么生會溈山意。僧云。借事明心附物顯理。甘云。且歸溈山去好(保福聞之乃仰手覆手)。

前杭州鹽官齊安禪師法嗣

襄州關南道常禪師僧問。如何是西來意。師舉柱杖云

【現代漢語翻譯】 現代漢語譯本： 一個眼睛。你向什麼地方蹲坐？僧人無語。宣州刺史陸亙（官名）大人最初問南泉（禪師法號）說：『古人瓶中養了一隻鵝，鵝漸漸長大，出不了瓶子。現在既不能毀壞瓶子，又不能損傷鵝，和尚你怎麼樣才能把它弄出來？』南泉叫道：『大夫！』陸亙應諾。南泉說：『出來了。』陸亙從此開悟。等到南泉圓寂，院主問陸亙說：『大夫為什麼不哭先師？』陸亙說：『院主說得出來我就哭。』院主無言以對（長慶（禪師法號）代答說：『該哭還是不該哭？』）。

池州甘贄（人名）行者，拿著錢串，進入僧堂，在第一個座位面前說：『請上座佈施些錢財。』上座說：『財施有盡，法施無窮。』甘贄說：『這麼說來，怎麼能得到我的錢呢？』就拿了出去。上座無語。又在南泉設粥時說：『請和尚唸誦。』南泉說：『甘贄行者設粥，請大眾為貍奴（貓）白牯（白色母牛）念摩訶般若波羅蜜（大智慧到達彼岸）。』甘贄於是禮拜便出去。南泉卻到廚房裡打破鍋子。雪峰（禪師法號）和尚來，甘贄關上門叫道：『請和尚進來。』雪峰隔著籬笆扔過袈裟。甘贄便開門禮拜。有住庵的僧人來化緣什物，甘贄說：『說得出來就佈施。』於是寫了個『心』字問，『這是什麼字？』僧人說：『心字。』又自己問他的妻子，『什麼字？』妻子說：『心字。』甘贄說：『我的山妻也適合住庵。』那僧人無語。甘贄也沒有佈施。又問一個僧人，『從哪裡來？』僧人說：『溈山（地名，也是溈山靈佑禪師道場）來。』甘贄說：『曾經有僧人問溈山，如何是西來意（達摩祖師從西天來此傳法的真意）？溈山舉起拂子。上座你怎麼樣理解溈山的意思？』僧人說：『借事明心，附物顯理。』甘贄說：『還是回溈山去好。』（保福（禪師法號）聽了之後，於是仰手又覆手）。

前杭州鹽官齊安（禪師法號）禪師的法嗣

襄州關南道常（禪師法號）禪師，有僧人問：『如何是西來意？』禪師舉起柱杖說。

【English Translation】 English version: A single eye. Where are you squatting? The monk was silent. The Prefect of Xuanzhou, Lu Geng (official title), initially asked Nanquan (Zen master's dharma name), 'An ancient person kept a goose in a bottle. The goose gradually grew larger and could not get out of the bottle. Now, without destroying the bottle or harming the goose, how would you, as a monk, get it out?' Nanquan called out, 'Prefect!' Lu Geng responded. Nanquan said, 'It's out!' Lu Geng was enlightened from this. When Nanquan passed away, the abbot asked Lu Geng, 'Why don't you weep for your late teacher?' Lu Geng said, 'If the abbot can say it, then I will weep.' The abbot was speechless (Changqing (Zen master's dharma name)replied on his behalf, 'Should one weep or not?').

The layman Gan Zhi (personal name) of Chizhou, carrying a string of coins, entered the monks' hall and said in front of the first seat, 'Please, venerable monk, give some alms.' The senior monk said, 'Material alms are exhaustible, but dharma alms are inexhaustible.' Gan Zhi said, 'If that's the case, how can I get my money?' And he took it away. The senior monk was speechless. Again, when offering congee at Nanquan's place, he said, 'Please, venerable monk, chant.' Nanquan said, 'The layman Gan Zhi is offering congee. Please, everyone, chant the Maha Prajna Paramita (Great Wisdom reaching the other shore) for the tabby cat and the white cow.' Gan Zhi then bowed and left. Nanquan then went to the kitchen and broke the pot. When the monk Xuefeng (Zen master's dharma name) came, Gan Zhi closed the door and called out, 'Please, venerable monk, come in!' Xuefeng threw his kasaya over the fence. Gan Zhi then opened the door and bowed. A monk living in a hermitage came to solicit alms for necessities. Gan Zhi said, 'If you can say it, then I will give.' Then he wrote the character '心' (xin, heart) and asked, 'What character is this?' The monk said, 'The character '心' (xin, heart).' He then asked his wife, 'What character is this?' His wife said, 'The character '心' (xin, heart).' Gan Zhi said, 'My mountain wife is also fit to live in a hermitage.' The monk was speechless. Gan Zhi also did not give alms. He then asked a monk, 'Where do you come from?' The monk said, 'From Weishan (place name, also the monastery of Zen Master Weishan Lingyou).' Gan Zhi said, 'A monk once asked Weishan, 'What is the meaning of the coming from the West (Bodhidharma's intention in coming from the West to transmit the Dharma)?' Weishan raised his whisk. How do you understand Weishan's meaning, venerable monk?' The monk said, 'Using events to clarify the mind, relying on things to reveal the principle.' Gan Zhi said, 'It's better to return to Weishan.' (When Baofu (Zen master's dharma name) heard this, he raised and lowered his hands).

The Dharma successor of Zen Master Qi'an (Zen master's dharma name) of Yanguan in Hangzhou

Zen Master Daocheng (Zen master's dharma name) of Guannan in Xiangzhou, a monk asked, 'What is the meaning of the coming from the West?' The master raised his staff and said.

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。會么。僧云。不會。師乃喝出。僧問。如何是大道之源。師與一拳。師每見僧來參禮。多以拄杖打趁。或云。遲一刻。或云。打動關南鼓。而時輩鮮有唱和者。

洪州雙嶺玄真禪師初問道吾。無神通菩薩為什麼足跡難尋。道吾曰。同道者方知。師曰。和尚還知否。曰不知。師曰。何故不知。曰去不識我語。師後於鹽官契會。

杭州徑山鑒宗禪師。湖州長城人也。姓錢氏。依本州開元寺大德高閑出家。學通凈名思益經。后往鹽官謁悟空大師抉擇疑滯。唐咸通三年止徑山宣揚禪教。有小師洪諲以講論自矜(諲即徑山第三世法濟大師)師謂之曰。佛祖正法直截亡詮。汝算海沙于理何益。但能莫存知見。泯絕外緣離一切心即汝真性。諲聞茫然。禮辭遊方至溈山方悟玄旨。乃師溈山師。咸通七年丙戌閏三月五日示滅。復謚曰無上大師。即徑山第二世也。

前五泄山靈默禪師法嗣

福州長溪龜山正原禪師。宣州南陵人也。姓蔡氏。幼厭俗出家。于本州籍山落髮。唐元和十二年丁酉建州乾元寺受具。尋造五泄山默師之室抉擇玄微。后住龜山為第二世也。師嘗述二偈。其一曰。

滄溟幾度變桑田　　唯有虛空獨湛然 　已到岸人休戀筏　　未曾度者要須船

其二曰。

尋師認得本心源　　兩

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『會嗎？』禪僧回答：『不會。』禪師於是大喝一聲。僧人又問：『如何是大道之源？』禪師直接給了一拳。禪師每次見到僧人前來參拜，大多用拄杖驅趕，或者說：『遲了一刻。』或者說：『打動關南的鼓。』但當時很少有人能理解並回應他。 洪州雙嶺玄真禪師最初向道吾禪師請教：『無神通的菩薩為什麼足跡難尋？』道吾說：『與我同道的人才能知道。』玄真禪師問：『和尚您知道嗎？』道吾說：『不知道。』玄真禪師問：『為什麼不知道？』道吾說：『因為你離開了，不明白我的話。』玄真禪師後來在鹽官開悟。 杭州徑山鑒宗禪師，是湖州長城人，姓錢。他在本州開元寺依止大德高閑出家，精通《維摩詰所說經》和《思益梵天所問經》。後來前往鹽官拜見悟空大師，解決疑惑。唐咸通三年，駐錫徑山宣揚禪宗。有個小沙彌洪諲以講經說法自誇（洪諲即徑山第三世法濟大師）。鑒宗禪師對他說：『佛祖的正法直接了當，超越言語詮釋。你計算海沙的數量，對理解真理有什麼益處？只要能夠不執著于知見，斷絕外在的攀緣，遠離一切妄心，那就是你的真性。』洪諲聽后茫然不知所措，於是告辭遊方，到溈山才領悟了玄妙的旨意，於是拜溈山禪師為師。咸通七年丙戌閏三月初五圓寂，謚號為無上大師，是徑山第二世。 前五泄山靈默禪師的法嗣 福州長溪龜山正原禪師，是宣州南陵人，姓蔡。他從小厭惡世俗，在本州籍山出家。唐元和十二年丁酉，在建州乾元寺受具足戒。之後前往五泄山靈默禪師處，解決玄妙的疑惑。後來住在龜山，成為龜山第二世。正原禪師曾經寫過兩首偈頌，其中一首是： 滄海幾度變為桑田，唯有虛空獨自湛然。 已經到達彼岸的人不要再留戀木筏，尚未度過的人還需要船。 另一首是： 尋師認得本心源，兩

【English Translation】 English version: A monk asked, 'Do you understand?' The Zen monk replied, 'I do not understand.' The Zen master then gave a loud shout. The monk asked, 'What is the source of the Great Way?' The Zen master gave him a punch. Whenever the Zen master saw monks coming to pay their respects, he would often drive them away with his staff, or say, 'One moment too late,' or 'Strike the drum of Guannan.' But few of his contemporaries could understand and respond to him. Zen Master Xuanzhen of Shuangling in Hongzhou initially asked Zen Master Daowu, 'Why are the footprints of a Bodhisattva without supernatural powers difficult to find?' Daowu said, 'Only those who share the same path can know.' Xuanzhen asked, 'Does the Abbot know?' Daowu said, 'I do not know.' Xuanzhen asked, 'Why do you not know?' Daowu said, 'Because you left, not understanding my words.' Xuanzhen later attained enlightenment at Yanguan. Zen Master Jianzong of Jingshan in Hangzhou was a native of Changcheng in Huzhou, with the surname Qian. He left home at Kaiyuan Temple in his prefecture under the tutelage of the virtuous Gao Xian, and became proficient in the Vimalakirti Sutra (Jing Ming Si Yi Jing) and the Sutra of the Inquiry of Vimalakirti. Later, he went to Yanguan to visit Master Wukong and resolve his doubts. In the third year of Xiantong during the Tang Dynasty, he resided at Jingshan, propagating Zen teachings. A young novice, Hongyin, boasted of his lectures and discourses (Hongyin was the third-generation master Faji of Jingshan). Zen Master Jianzong said to him, 'The Buddha's true Dharma is direct and transcends verbal explanations. What is the benefit of counting the sands of the sea in understanding the truth? If you can only not cling to knowledge and views, cut off external attachments, and be free from all deluded thoughts, that is your true nature.' Hongyin was at a loss upon hearing this, so he took his leave and traveled, finally realizing the profound meaning at Weishan, and thus took Zen Master Weishan as his teacher. He passed away on the fifth day of the intercalary third month of the Bingxu year of Xiantong seven, and was posthumously named the Supreme Master, being the second generation of Jingshan. Successor of Zen Master Lingmo of the former Wuxie Mountain Zen Master Zhengyuan of Guishan in Changxi, Fuzhou, was a native of Nanling in Xuanzhou, with the surname Cai. He disliked worldly life from a young age and left home at Jishan in his prefecture. In the twelfth year of Yuanhe during the Tang Dynasty, the Dingyou year, he received full ordination at Qianyuan Temple in Jianzhou. Afterwards, he went to Zen Master Lingmo's room at Wuxie Mountain to resolve profound doubts. Later, he resided at Guishan, becoming the second generation of Guishan. Zen Master Zhengyuan once composed two verses, one of which says: The vast ocean has changed into mulberry fields many times, only the empty space remains serenely still. Those who have already reached the shore should not cling to the raft, those who have not yet crossed need a boat. The other says: Seeking a teacher, one recognizes the source of one's original mind, two

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岸俱玄一不全 　是佛不須更覓佛　　只因如此便忘緣

師咸通十年終於本山。壽七十八。臘五十四。敕謚性空大師慧觀之塔也。

前落京佛光寺如滿禪師法嗣

唐杭州刺史白居易字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中造于京兆興善法堂致四問(語見興善章)十五年牧杭州訪鳥窠和尚。有問答偈頌(鳥窠章敘訖)嘗致書于濟法師。以佛無上大慧演出教理。安有徇機高下應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊十二緣。說名色前後不類。立理而徴之。並鉤深索隱通幽洞微。然未睹法師酬對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈釋其旨趣。自淺之深猶貫珠焉。凡守任處多訪祖道。學無常師。后為賓客分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不讚美佛乘。見於本集。其歷官次第歸全代祀。即史傳存焉耳。

前大梅山法常禪師法嗣

新羅國迦智禪師僧問。如何是西來意。師云。待汝里頭來即與汝道。僧問。如何是大梅的旨。師云。酪本一時拋。

杭州天龍和尚上堂云。大眾莫待老僧。上來便上來下去便下去各有華藏性海具足功德無礙光明。各各參取珍重。僧問。如何是

【現代漢語翻譯】 現代漢語譯本： 岸邊俱全卻又不全， 是佛，無需再向外尋求佛， 只因爲執著於此，便忘記了緣起。

師父在咸通十年于本山圓寂，享年七十八歲，僧臘五十四年。朝廷追諡為性空大師，並建慧觀之塔。

前任落京佛光寺的如滿禪師的法嗣。

唐朝杭州刺史白居易（字樂天），長期參學佛光寺，得其心法，並接受了大乘金剛寶戒。元和年間，在京兆興善法堂提出四問（內容見興善章）。元和十五年，任杭州刺史時，拜訪鳥窠和尚，有問答偈頌（鳥窠章已敘述完畢）。曾致信濟法師，認為佛陀以無上大智慧演說教理，不應有隨順根機而有高下之分，或應病施藥而有所不同的說法，這與平等一味之說相悖。他引用《維摩經》、《金剛三昧經》等六部經典，駁斥這兩種觀點並加以詰難。又以五蘊、十二因緣，說明名色前後不類，立論並加以驗證，既能鉤深索隱，又能通幽洞微。然而，未曾見到濟法師的迴應，後來也鮮有人代為解答。他還接受了東都凝禪師的『八漸』之目，各用一句廣而言之，成為一首偈頌來解釋其旨趣，從淺入深，猶如貫珠一般。凡是任職的地方，大多尋訪祖師之道，學習沒有固定的老師。後來擔任賓客分司東都，用自己的俸祿修建龍門香山寺。寺廟建成后，親自撰寫碑記。凡是所作文章，都與教化有關，無不讚美佛乘，見於他的文集。他歷任官職的次第和歸葬的情況，都記載在史書中。

前任大梅山法常禪師的法嗣。

新羅國迦智禪師問：『如何是西來意？』師父說：『等你回到家鄉，我就告訴你。』僧人問：『如何是大梅的宗旨？』師父說：『酪漿本來就是一時拋棄的東西。』

杭州天龍和尚上堂說法：『各位，不要等老僧上來，想上來就上來，想下去就下去，各自都有華藏性海，具足功德，無礙光明，各自參悟吧，珍重！』僧人問：『如何是』

【English Translation】 English version: The shore is both complete and incomplete, Being Buddha, there's no need to seek Buddha externally, Only because of clinging to this, one forgets the arising of conditions.

The master passed away in the tenth year of Xiantong at this mountain, at the age of seventy-eight, with fifty-four years of monastic life. The court posthumously honored him as Master Xingkong (Nature of Emptiness), and built the Pagoda of Wisdom Observation.

He was the Dharma successor of Zen Master Ruman of Foguang (Buddha's Light) Temple in Luojing.

Bai Juyi (樂天, Lètiān), the prefect of Hangzhou in the Tang Dynasty, diligently studied at Foguang Temple for a long time, attained its mind-essence, and received the Mahayana Vajra Precious Precepts. During the Yuanhe period, he raised four questions at the Xingshan (Promoting Goodness) Dharma Hall in Jingzhao (the capital) (the content is in the Xingshan chapter). In the fifteenth year of Yuanhe, when he was the prefect of Hangzhou, he visited Zen Master Niaoke (Bird's Nest), and there were question-and-answer verses (the Niaoke chapter has been narrated). He once wrote a letter to Dharma Master Ji, believing that the Buddha expounded the teachings with supreme wisdom, and there should not be differences in accordance with the capacity of beings, or different remedies for different illnesses, which contradicts the doctrine of equality and one taste. He cited six scriptures such as the Vimalakirti Sutra and the Vajrasamadhi Sutra, refuting these two views and questioning them. Furthermore, using the five skandhas (五蘊, wǔ yùn) and the twelve links of dependent origination (十二緣, shí èr yuán), he explained that name and form (名色, míng sè) are different before and after, establishing arguments and verifying them, able to delve into the profound and obscure, and penetrate the hidden and subtle. However, he never saw Dharma Master Ji's response, and later few people answered on his behalf. He also received the 'Eight Gradual' titles from Zen Master Ning of Dongdu, each expanded into a verse to explain its meaning, from shallow to deep, like stringing pearls. Wherever he served, he mostly sought the path of the patriarchs, and learning had no fixed teacher. Later, he served as a guest officer in Dongdu, using his salary to repair Longmen Xiangshan (Fragrant Mountain) Temple. After the temple was completed, he personally wrote the inscription. All his writings were related to edification, praising the Buddha-vehicle, as seen in his collection. His sequence of official positions and burial are recorded in historical records.

He was the Dharma successor of Zen Master Fachang of Damei (Great Plum) Mountain.

Zen Master Jia Zhi of Silla (新羅國, Xīnluó Guó) asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'When you return to your hometown, I will tell you.' A monk asked: 'What is the essence of Damei?' The master said: 'Curd was originally something to be discarded at once.'

Zen Master Tianlong of Hangzhou ascended the Dharma seat and said: 'Everyone, don't wait for this old monk to come up. Come up when you want to come up, go down when you want to go down. Each of you has the Huazang (Flower Treasury) nature-sea, complete with merit and virtue, unobstructed light. Each of you should investigate and realize it. Treasure this!' A monk asked: 'What is'

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祖師意。師豎起拂子。僧問。如何得出三界去。師云。汝即今在什麼處。

前永泰寺靈湍禪師法嗣

湖南上林戒靈(目錄作虛)禪師。初參溈山。曰大德作什麼來。師曰。介冑全具。溈山曰。盡卸了來與大德相見。師曰。卸了也。溈山咄曰。賊尚未打卸作什麼。師無對。仰山代云。請和尚屏左右。溈山以手揖云喏喏。師后參永泰方喻其旨。

五臺山秘魔巖和尚常持一木叉。每見僧來禮拜。即叉卻頸云。那個魔魅教汝出家。那個魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道。學僧鮮有對者(法眼代云乞命。法燈代云。但引頸示之。玄覺代云。老兒家放卻叉子得也)。

湖南祇林和尚。每叱文殊普賢皆為精魅。手持木劍自謂降魔。才有僧參禮。便云。魔來也魔來也。以劍亂揮潛入方丈如是十二年。後置劍無言。僧問。十二年前為什麼降魔。師曰。賊不打貧兒家。曰十二年後為什麼不降魔。師曰。賊不打貧兒家。

前幽州盤山寶積禪師法嗣

鎮州普化和尚者不知何許人也。師事盤山密受真訣。而佯狂出言無度。暨盤山順世乃于北地行化。或城市或冢間。振一鐸云。明頭來也打。暗頭來也打。一日臨濟令僧捉住云。不明不暗時如何。答云。來日大悲院裡有齋。凡見人無高下。皆

【現代漢語翻譯】 僧問：『祖師意（Bodhidharma's intention）如何？』師豎起拂子（duster）。僧問：『如何得出三界（Three Realms）去？』師云：『汝即今在什麼處？』

前永泰寺靈湍禪師法嗣

湖南上林戒靈（目錄作虛）禪師。初參溈山（Weishan）。曰：『大德作什麼來？』師曰：『介冑全具。』溈山曰：『盡卸了來與大德相見。』師曰：『卸了也。』溈山咄曰：『賊尚未打卸作什麼？』師無對。仰山（Yangshan）代云：『請和尚屏左右。』溈山以手揖云：『喏喏。』師后參永泰方喻其旨。

五臺山秘魔巖和尚常持一木叉（wooden fork）。每見僧來禮拜。即叉卻頸云：『那個魔魅教汝出家？那個魔魅教汝行腳？道得也叉下死。道不得也叉下死。速道。』學僧鮮有對者（法眼（Fayan）代云：『乞命。』法燈（Fadeng）代云：『但引頸示之。』玄覺（Xuanjue）代云：『老兒家放卻叉子得也』）。

湖南祇林和尚。每叱文殊（Manjusri）普賢（Samantabhadra）皆為精魅。手持木劍自謂降魔。才有僧參禮。便云：『魔來也魔來也。』以劍亂揮潛入方丈如是十二年。後置劍無言。僧問：『十二年前為什麼降魔？』師曰：『賊不打貧兒家。』曰：『十二年後為什麼不降魔？』師曰：『賊不打貧兒家。』

前幽州盤山寶積禪師法嗣

鎮州普化和尚者不知何許人也。師事盤山（Panshan）密受真訣。而佯狂出言無度。暨盤山順世乃于北地行化。或城市或冢間。振一鐸云：『明頭來也打。暗頭來也打。』一日臨濟（Linji）令僧捉住云：『不明不暗時如何？』答云：『來日大悲院裡有齋。』凡見人無高下。皆

【English Translation】 A monk asked: 'What is the meaning of Bodhidharma's intention?' The master held up his duster. The monk asked: 'How can one escape the Three Realms?' The master said: 'Where are you right now?'

Disciple of Chan Master Lingtuan of Yongtai Temple

Chan Master Jieling of Shanglin Temple in Hunan (listed as Xu in the catalog). He initially visited Weishan (Mount Wei). Weishan said: 'What brings you here, virtuous one?' The master said: 'Fully armored.' Weishan said: 'Take it all off and meet me, virtuous one.' The master said: 'I have taken it off.' Weishan scolded: 'Why take it off when the thief hasn't been struck down yet?' The master was speechless. Yangshan (Mount Yang) interjected: 'Please ask the abbot to dismiss those around him.' Weishan gestured with his hand and said: 'Yes, yes.' Later, the master visited Yongtai and then understood the meaning.

The monk of Secret Demon Cliff on Mount Wutai (Five Peak Mountain) always carried a wooden fork. Whenever he saw a monk come to bow, he would fork his neck and say: 'Which demon enticed you to leave home? Which demon enticed you to travel on foot? If you can say it, you will die under the fork. If you cannot say it, you will die under the fork. Speak quickly!' Few monks could answer (Fayan (Dharma Eye) said in his place: 'Spare my life.' Fadeng (Dharma Lamp) said in his place: 'Just offer your neck.' Xuanjue (Mystic Enlightenment) said in his place: 'Old man, you should put down the fork').

The monk of Qilin Temple in Hunan. He often scolded Manjusri (Wisdom Bodhisattva) and Samantabhadra (Universal Virtue Bodhisattva), calling them demons. He held a wooden sword, claiming to subdue demons. Whenever a monk came to visit, he would say: 'The demon is coming! The demon is coming!' He wildly swung the sword and hid in his room for twelve years. Later, he put down the sword and remained silent. A monk asked: 'Why did you subdue demons twelve years ago?' The master said: 'Thieves don't strike a poor man's house.' The monk asked: 'Why don't you subdue demons after twelve years?' The master said: 'Thieves don't strike a poor man's house.'

Disciple of Chan Master Baoji of Panshan in Youzhou

Monk Puhua of Zhenzhou, it is not known where he came from. He served Panshan (Mount Pan) and secretly received the true teachings, but feigned madness and spoke without restraint. When Panshan passed away, he traveled and transformed in the north, sometimes in cities, sometimes among tombs. He shook a bell and said: 'Strike the bright head! Strike the dark head!' One day, Linji (Rinzai) ordered a monk to seize him and said: 'What about when it is neither bright nor dark?' He replied: 'Tomorrow there will be a vegetarian feast at the Great Compassion Temple.' He treated everyone equally, regardless of status. All

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振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或拊其背。有回顧者即展手云。乞我一錢。非時遇食亦吃。嘗暮入臨濟院吃生菜飯。臨濟曰。遮漢大似一頭驢。師便作驢鳴。臨濟乃休。師曰。臨濟小廝兒只具一隻眼(僧問法眼未審臨濟當時下得什麼語。法眼云。臨濟留與後人)師見馬步使出喝道師亦喝道及作相撲勢。馬步使令人打五棒。師曰。似即似是即不是。師嘗于阛阓間搖鐸唱曰。覓個去處不可得。時道吾遇之把住問曰。汝擬去什麼處。師曰。汝從什麼處來。道吾無語。師掣手便去。一日入臨濟院。臨濟曰賊賊。師亦曰賊賊。同入僧堂。臨濟指聖僧問是凡是聖。師曰是聖。臨濟曰。作遮個語話。師乃撼鐸唱曰。河陽新婦子。木塔老婆禪。臨濟小廝兒只具一隻眼師唐咸通初將示滅。乃入市謂人曰。乞一個直裰。人或與披襖或與布裘。皆不受。振鐸而去。時臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之。乃告辭曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。第二日南門遷化。人亦隨之。又曰。明日出西門方吉。人出漸稀。出已還返。人意稍怠。第四日自擎棺出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之已不見。唯聞鐸聲漸遠。莫測其由。

前龍牙山圓暢禪師法嗣

【現代漢語翻譯】 現代漢語譯本： 一聲鐸響，這是普化和尚的標誌。（普化和尚：唐代禪僧，行跡怪異）他有時會把鐸湊到別人耳邊搖，有時拍打別人的背。如果有人回頭看，他就張開手說：『乞討一文錢。』 不到吃飯的時間，遇到食物也吃。曾經晚上到臨濟院吃生菜飯。臨濟禪師說：『這個傢伙很像一頭驢。』 普化和尚就學驢叫。臨濟禪師便作罷。普化和尚說：『臨濟這小廝只長了一隻眼。』（有僧人問法眼禪師：『不知道當時臨濟禪師說了什麼？』 法眼禪師說：『臨濟禪師留給後人去參悟了。』）普化和尚看見馬步使出行，發出喝道的聲音，他也發出喝道的聲音，還做出相撲的姿勢。馬步使讓人打了他五棒。普化和尚說：『像，是像，但對，卻不對。』 普化和尚曾經在鬧市中搖著鐸唱道：『覓個去處不可得。』 當時道吾禪師遇到他，抓住他問道：『你打算去什麼地方？』 普化和尚說：『你從什麼地方來？』 道吾禪師無言以對。普化和尚抽回手就走了。一天，他進入臨濟院。臨濟禪師說：『賊！賊！』 普化和尚也說：『賊！賊！』 一起進入僧堂。臨濟禪師指著聖僧的畫像問：『是凡是聖？』 普化和尚說：『是聖。』 臨濟禪師說：『說這樣的話。』 普化和尚於是搖著鐸唱道：『河陽的新婦子，木塔的老婆禪。臨濟這小廝只長了一隻眼。』 普化和尚在唐咸通初年將要示寂，於是到市場對人說：『乞討一件直裰（僧人穿的無袖短褂）。』 有人給他披上襖，有人給他布裘，他都不接受，搖著鐸離開了。當時臨濟禪師讓人送給他一口棺材。普化和尚笑著說：『臨濟這小廝饒舌。』 便接受了棺材。於是告辭說：『普化明天去東門死。』 郡里的人爭相送他出城。普化和尚厲聲說：『今天安葬不合青烏（風水術）。』 於是說：『第二天在南門遷化。』 人們也跟著去了。他又說：『明天出西門才吉利。』 人們出來后漸漸稀少，出來后又返回。人們的心意稍微懈怠了。第四天，他自己扛著棺材出北門外，搖著鐸進入棺材而逝。郡里的人奔跑出城，打開棺材看，已經不見了，只聽到鐸聲漸漸遠去，沒有人能測知其中的緣由。

這是前龍牙山圓暢禪師的法嗣。

【English Translation】 English version: With a single ring of the bell, this was the sign of Monk Puhua. (Puhua: A Chan monk of the Tang Dynasty known for his eccentric behavior.) Sometimes he would bring the bell close to people's ears and ring it, or pat them on the back. If someone turned around, he would open his hand and say, 'Beg me for a coin.' He would also eat food even when it wasn't mealtime. Once, he went to Linji Monastery at night to eat raw vegetable rice. Chan Master Linji said, 'This fellow is very much like a donkey.' The master then made a donkey's bray. Linji then stopped. The master said, 'That little Linji only has one eye.' (A monk asked Dharma Eye Zen Master, 'I don't know what Linji said at that time?' Dharma Eye Zen Master said, 'Linji left it for future generations to contemplate.') When the master saw the military commissioner going out with a herald, he also shouted a herald and made sumo wrestling gestures. The military commissioner ordered him to be beaten five times. The master said, 'Similar, it is similar, but right, it is not right.' The master once shook his bell and sang in the market, 'Seeking a place to go, but it cannot be found.' At that time, Zen Master Daowu met him, grabbed him and asked, 'Where do you intend to go?' The master said, 'Where do you come from?' Zen Master Daowu was speechless. The master pulled his hand away and left. One day, he entered Linji Monastery. Linji said, 'Thief! Thief!' The master also said, 'Thief! Thief!' Together they entered the monks' hall. Linji pointed to the portrait of the Holy Monk and asked, 'Is it ordinary or holy?' The master said, 'It is holy.' Linji said, 'Speaking such words.' The master then shook his bell and sang, 'The new bride of Heyang, the old woman's Chan of the Wooden Pagoda. That little Linji only has one eye.' In the early years of Xiantong in the Tang Dynasty, the master was about to enter Nirvana, so he went to the market and said to people, 'Beg for a zhiduo (a sleeveless short jacket worn by monks).' Some people put an overcoat on him, some people gave him a cloth robe, but he did not accept them, and left shaking his bell. At that time, Linji sent someone to give him a coffin. The master smiled and said, 'That little Linji is talkative.' Then he accepted the coffin. Then he said goodbye and said, 'Puhua will go to the east gate to die tomorrow.' The people of the county rushed to send him out of the city. The master said sternly, 'Burial today does not conform to Qingwu (geomancy).' Then he said, 'The next day, I will pass away at the south gate.' People also followed. He also said, 'It will be auspicious to go out of the west gate tomorrow.' People came out gradually less and less, and then returned. People's intentions were slightly relaxed. On the fourth day, he carried the coffin out of the north gate himself, shook the bell and entered the coffin and passed away. The people of the county ran out of the city, opened the coffin and looked, but he was gone, only the sound of the bell was heard gradually going away, and no one could know the reason.

This is the Dharma successor of Zen Master Yuanchang of Longya Mountain.

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嘉禾藏廙禪師。衢州信安人也。姓程氏。唐元和中辭親往長沙嶽麓寺。禮靈智律師出家。長慶三年于武陵開元寺受戒。因聽律部語同學曰。教門繁廣宜扣總門。遂緣會龍牙山暢禪師。龍牙告之曰。蘊界不真。佛生非我。子之正本當復何名而從誰得。師一言領悟。回柯山避會昌沙汰。後於龍興廣揚道化。乾符六年三月中長往。壽八十二。臘五十六。

前歸宗寺智常禪師法嗣

福州芙蓉山靈訓禪師。初參歸宗問。如何是佛。宗曰。我向汝道汝還信否。師曰。和尚發誠實言何敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼空華亂墜(法眼云。歸宗若無後語有什麼歸宗也)師辭歸宗。宗問。子什麼處去。師曰。歸嶺中去。宗曰。子在此多年裝束了卻來。為子說一上佛法。師結束了上堂。宗曰。近前來。師乃近前。宗曰。時寒途中善為。師聆此一言頓忘前解。后歸寂謚弘照大師。塔曰圓相。

漢南谷城縣高亭和尚。有僧自夾山來禮拜。師便打。僧云。特來禮拜。師何打。其僧再禮拜。師又打趁。僧回舉似夾山。夾山云。汝會也無。僧云。不會。夾山云。賴汝不會。若會即夾山口啞。

新羅大茅和尚上堂云。欲識諸佛師。向無明心內識取。欲識常住不雕性。向萬木遷變處識取。僧問

【現代漢語翻譯】 現代漢語譯本：

嘉禾藏廙禪師，是衢州信安人，姓程。唐元和年間，他告別父母前往長沙嶽麓寺，拜靈智律師出家。長慶三年，在武陵開元寺受戒。因為聽到律部的講解，他對同學說：『佛教的法門繁多而廣博，應該抓住總綱。』於是他因緣際會地拜訪了龍牙山暢禪師。龍牙禪師告訴他：『五蘊和十二界都不是真實的，佛的出生也與我無關。你的真正本性究竟是什麼，又從誰那裡得到呢？』藏廙禪師一聽就領悟了。後來他回到柯山躲避會昌年間的滅佛事件，之後在龍興寺廣泛弘揚佛法。乾符六年三月圓寂，享年八十二歲，僧臘五十六年。

他是前歸宗寺智常禪師的法嗣。

福州芙蓉山靈訓禪師，最初參拜歸宗禪師時問道：『什麼是佛？』歸宗禪師說：『我告訴你，你相信嗎？』靈訓禪師說：『和尚說的是誠實的話，我怎麼敢不相信呢？』歸宗禪師說：『就是你。』靈訓禪師說：『如何保任？』歸宗禪師說：『一個眼翳在眼睛裡，就會看到虛幻的空花亂墜。』（法眼禪師評論說：『歸宗禪師如果沒有後面的話，那還有什麼歸宗禪師可言呢？』）靈訓禪師辭別歸宗禪師。歸宗禪師問：『你要去哪裡？』靈訓禪師說：『回山裡去。』歸宗禪師說：『你在這裡多年，收拾好了再來，我為你講一段佛法。』靈訓禪師收拾完畢後上堂。歸宗禪師說：『近前來。』靈訓禪師於是走近前。歸宗禪師說：『天氣寒冷，路上好好照顧自己。』靈訓禪師聽到這句話，頓時忘記了之前的理解。後來圓寂，謚號弘照大師，塔名為圓相。

漢南谷城縣的高亭和尚，有僧人從夾山來禮拜。高亭和尚便打他。僧人說：『特地來禮拜，為什麼打我？』僧人再次禮拜，高亭和尚又打他並趕走了他。僧人回去把這件事告訴了夾山。夾山說：『你領會了嗎？』僧人說：『沒有領會。』夾山說：『幸虧你沒有領會。如果領會了，我就說不出話了。』

新羅大茅和尚上堂說：『想要認識諸佛的老師，就向無明心中去認識。想要認識常住不變的本性，就向萬物遷變之處去認識。』有僧人問道：

【English Translation】 English version:

Jiahe Zangyi Zen Master was a native of Xin'an, Quzhou, with the surname Cheng. During the Yuanhe period of the Tang Dynasty, he bid farewell to his parents and went to Yuelu Temple in Changsha, where he became a monk under the tutelage of Vinaya Master Lingzhi. In the third year of Changqing, he received the precepts at Kaiyuan Temple in Wuling. After listening to the Vinaya teachings, he said to his fellow students, 'The teachings of Buddhism are vast and extensive, so we should grasp the main points.' Thus, he met Zen Master Chang of Longya Mountain. Zen Master Longya told him, 'The skandhas (five aggregates) and realms (twelve entrances/ayatanas) are not real. The birth of the Buddha is not me. What is your true nature, and from whom did you obtain it?' Zen Master Zangyi understood upon hearing this. Later, he returned to Ke Mountain to avoid the persecution of Buddhism during the Huichang era. Afterwards, he widely propagated the Dharma at Longxing Temple. He passed away in the third month of the sixth year of Qianfu, at the age of eighty-two, with fifty-six years as a monk.

He was a Dharma successor of Zen Master Zhichang of the former Guizong Temple.

Zen Master Lingxun of Furong Mountain in Fuzhou initially asked Zen Master Guizong, 'What is Buddha?' Guizong said, 'If I tell you, would you believe it?' Lingxun said, 'The Master speaks truthfully, how dare I not believe?' Guizong said, 'That is you.' Lingxun said, 'How do I maintain it?' Guizong said, 'A cataract in the eye causes the illusion of falling flowers.' (Zen Master Fayan commented, 'If Guizong had not said the following words, what would be the point of Guizong?') Lingxun bid farewell to Guizong. Guizong asked, 'Where are you going?' Lingxun said, 'Returning to the mountains.' Guizong said, 'You have been here for many years. Pack up and come back, and I will explain some of the Buddha-dharma to you.' Lingxun packed up and went to the hall. Guizong said, 'Come closer.' Lingxun approached. Guizong said, 'It's cold, take care on the journey.' Upon hearing these words, Lingxun immediately forgot his previous understanding. He later passed away and was given the posthumous title of Great Master Hongzhao, and his stupa was named Yuánxiàng (Perfect Image).

Monk Gaoting of Gucheng County in Hánnán, a monk came from Jiashan to pay respects. The Master hit him. The monk said, 'I came especially to pay respects, why do you hit me?' The monk paid respects again, and the Master hit him again and chased him away. The monk returned and told Jiashan about this. Jiashan said, 'Did you understand?' The monk said, 'I did not understand.' Jiashan said, 'Fortunately, you did not understand. If you had understood, I would be speechless.'

Great Master Damao of Silla ascended the Dharma seat and said, 'If you want to know the teacher of all Buddhas, seek to know it within the mind of ignorance. If you want to know the constant and unchanging nature, seek to know it in the midst of the changing of all things.' A monk asked,

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。如何是大茅境。師云。不露鋒。僧云。為什麼不露鋒。師云無當者。

五臺山智通禪師(自稱大禪佛)初在歸宗會下時。忽一夜巡堂叫云。我已大悟也。眾駭之。明日歸宗上堂集眾問。昨夜大悟底僧出來。師出雲。智通。歸宗云。汝見什麼道理言大悟。試說似吾看。師對云。師姑天然是女人作。歸宗默而異之。師便辭。歸宗門送與拈笠子。師接得笠子戴頭上便行。更不回顧。后居臺山法華寺。臨終有偈曰。

舉手攀南斗　　回身倚北辰 　出頭天外見　　誰是我般人

前華嚴寺智藏禪師法嗣

黃州齊安和尚示學眾曰。言不落句佛祖徒施。玄韻不墜誰人知得。僧問。如何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。僧曰。如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。人問。大師年多少。師曰。五六四三不得類。豈同一二實難窮。師有頌曰。

猛熾焰中人有路　　旋風頂上屹然棲 　鎮常歷劫誰差互　　杲日無言運照齊

師后居鳳翔。

景德傳燈錄卷第十 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十一

懷讓禪師第四世上八十九人潭州溈山靈祐禪師法嗣四十三人袁州仰山慧寂禪師鄧州香嚴寺智閑禪師襄州延慶法

【現代漢語翻譯】 問：什麼是大茅境？（大茅境：具體含義不明確，可能指某種境界或狀態）

師（禪師）：不露鋒。（不露鋒：比喻不顯露自己的才能或智慧）

僧（僧人）：為什麼不露鋒？

師：無當者。（無當者：沒有能與之匹敵的人） 五臺山智通禪師（自稱大禪佛）最初在歸宗（歸宗：指歸宗智常禪師）門下時，忽然一夜巡堂叫道：『我已經大悟了！』眾人都很驚訝。第二天，歸宗上堂集眾問道：『昨天晚上大悟的僧人出來。』智通禪師出來說：『智通。』歸宗說：『你見到什麼道理說大悟？試著說給我聽聽。』智通禪師回答說：『師姑天然是女人作。』（師姑天然是女人作：字面意思是尼姑本來就是女人做的，比喻事情本該如此，沒什麼特別的）歸宗沉默不語，覺得他與衆不同。智通禪師便告辭。歸宗送他出門，遞給他笠子。智通禪師接過笠子戴在頭上就走了，再也不回頭。後來住在臺山法華寺。臨終時有偈語說： 『舉手攀南鬥，回身倚北辰，出頭天外見，誰是我般人。』 前華嚴寺智藏禪師法嗣 黃州齊安和尚對學眾開示說：『言語不落在固定的句式里，佛祖的教誨就白費了。玄妙的韻味不衰落，誰人能夠知曉？』僧人問：『如何識得自己佛？』（自己佛：指自性佛，即每個人自身所具有的佛性）齊安和尚說：『一葉明時消不盡，松風韻罷怨無人。』僧人問：『如何是自己佛？』齊安和尚說：『草前駿馬實難窮，妙盡還須畜生行。』有人問：『大師年歲多少？』齊安和尚說：『五六四三不得類，豈同一二實難窮。』齊安和尚有頌說： 『猛熾焰中人有路，旋風頂上屹然棲，鎮常歷劫誰差互，杲日無言運照齊。』 齊安和尚後來住在鳳翔。 《景德傳燈錄》卷第十 大正藏第51冊 No. 2076 《景德傳燈錄》 《景德傳燈錄》卷第十一 懷讓禪師第四世上八十九人，潭州溈山靈祐禪師法嗣四十三人，袁州仰山慧寂禪師，鄧州香嚴寺智閑禪師，襄州延慶法。

【English Translation】 Question: What is the realm of Da Mao? (Da Mao Jing: The specific meaning is unclear, possibly referring to a certain state or realm.) Master (Zen Master): Not revealing the edge. (Not revealing the edge: A metaphor for not showing off one's talent or wisdom.) Monk: Why not reveal the edge? Master: There is no one to match. (Wu Dang Zhe: There is no one who can be compared to it.) Zen Master Zhitong of Mount Wutai (who called himself the Great Zen Buddha) was initially under Guizong (Guizong: referring to Zen Master Zhichang of Guizong). One night, while patrolling the hall, he suddenly shouted, 'I have attained great enlightenment!' Everyone was surprised. The next day, Guizong ascended the hall and gathered the assembly, asking, 'The monk who attained great enlightenment last night, come forward.' Zen Master Zhitong came out and said, 'Zhitong.' Guizong said, 'What principle did you see that made you say you attained great enlightenment? Try to tell me.' Zen Master Zhitong replied, 'A nun is naturally made a woman.' (Shigu tianran shi nuren zuo: Literally, a nun is naturally made a woman, a metaphor for things being as they should be, nothing special.) Guizong was silent and considered him different. Zen Master Zhitong then took his leave. Guizong saw him off and handed him a bamboo hat. Zen Master Zhitong took the hat, put it on his head, and left, never looking back. Later, he lived in Fahua Temple on Mount Tai. When he was about to die, he had a verse saying: 'Raising my hand to climb the Southern Dipper, turning around to lean on the Northern Star, sticking my head out to see beyond the heavens, who is like me?' Successor of Zen Master Zhicang of the former Huayan Temple Zen Master Qi'an of Huangzhou instructed the assembly, saying, 'If words do not fall into fixed patterns, the Buddha's teachings are in vain. If the profound rhyme does not decline, who can know it?' A monk asked, 'How can one recognize one's own Buddha?' (Ziji Fo: Refers to the Buddha-nature within oneself, the Buddha-nature that everyone possesses.) Zen Master Qi'an said, 'A single leaf reveals the season, inexhaustible; when the pine wind ceases its rhyme, no one complains.' A monk asked, 'What is one's own Buddha?' Zen Master Qi'an said, 'A fine horse before the grass is truly difficult to exhaust; to fully realize the wonder, one must act like a beast.' Someone asked, 'How old are you, Master?' Zen Master Qi'an said, 'Five, six, four, three cannot be categorized; how can they be the same as one or two, truly difficult to fathom.' Zen Master Qi'an had a verse saying: 'In the midst of fierce flames, there is a path for people; on the top of a whirlwind, one dwells serenely; throughout countless eons, who deviates; the bright sun is silent, its light shines equally.' Zen Master Qi'an later lived in Fengxiang. Jingde Records of the Transmission of the Lamp, Volume 10 Tripitaka No. 2076, Volume 51, Jingde Records of the Transmission of the Lamp Jingde Records of the Transmission of the Lamp, Volume 11 The fourth generation of Zen Master Huairang, eighty-nine people; the successors of Zen Master Lingyou of Weishan, Tanzhou, forty-three people; Zen Master Huiji of Yangshan, Yuanzhou; Zen Master Zhixian of Xiangyan Temple, Dengzhou; Dharma of Yanqing, Xiangzhou.

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端禪師(十二卷又收在香嚴下何也)杭州徑山洪諲禪師福州靈云志勤禪師益州應天和尚福州九峰慈慧禪師京兆米和尚晉州霍山和尚襄州王敬初常侍(已上十一人見錄)福州雙峰和尚長延圓鑒禪師志和禪師洪州西山道方禪師溈山如真禪師并州元順禪師興元府崇皓禪師鄂州全諗禪師嵩山神劍禪師許州弘進禪師餘杭文立禪師越州光相禪師蘇州文約禪師上元智滿禪師金州法朗禪師鄂州黃鶴山超達大師白鹿從約禪師西堂復禪師溫州靈空禪師大溈簡禪師荊南智朗禪師溈山普潤禪師溈山法真禪師黑山和尚滁州定山神英禪師霜山和尚南源和尚溈山沖逸禪師溈山彥禪師蘄州三角山法遇禪師鄧州志詮禪師荊州弘圭禪師巖背道曠禪師(已上三十三人無機緣語句不錄)福州大安禪師法嗣一十人益州大隨法真禪師韶州靈樹如敏禪師福州壽山師解禪師饒州峣山和尚泉州莆田崇福慧日大師臺州浮江和尚潞州淥水和尚廣州文殊院圓禪師(已上八人見錄)溫州靈陽禪師洪州紙衣和尚(已上二人無機緣語句不錄)杭州徑山鑒宗大師法嗣三人明州天童山咸啟禪師背山行真禪師杭州大慈山行滿禪師(已上三人無機緣語句不錄)趙州東院從諗禪師法嗣一十三人洪州新興嚴陽尊者揚州光孝院慧覺禪師隴州國清院奉禪師婺州木陳從朗禪師婺州新建禪師杭州多福和尚益州

【現代漢語翻譯】 端禪師（十二卷又收在香嚴下何也），杭州徑山洪諲禪師，福州靈云志勤禪師，益州應天和尚，福州九峰慈慧禪師，京兆米和尚，晉州霍山和尚，襄州王敬初常侍（已上十一人見錄）。 福州雙峰和尚，長延圓鑒禪師，志和禪師，洪州西山道方禪師，溈山如真禪師，并州元順禪師，興元府崇皓禪師，鄂州全諗禪師，嵩山神劍禪師，許州弘進禪師，餘杭文立禪師，越州光相禪師，蘇州文約禪師，上元智滿禪師，金州法朗禪師，鄂州黃鶴山超達大師，白鹿從約禪師，西堂復禪師，溫州靈空禪師，大溈簡禪師，荊南智朗禪師，溈山普潤禪師，溈山法真禪師，黑山和尚，滁州定山神英禪師，霜山和尚，南源和尚，溈山沖逸禪師，溈山彥禪師，蘄州三角山法遇禪師，鄧州志詮禪師，荊州弘圭禪師，巖背道曠禪師（已上三十三人無機緣語句不錄）。 福州大安禪師法嗣一十人：益州大隨法真禪師，韶州靈樹如敏禪師，福州壽山師解禪師，饒州峣山和尚，泉州莆田崇福慧日大師，臺州浮江和尚，潞州淥水和尚，廣州文殊院圓禪師（已上八人見錄）。溫州靈陽禪師，洪州紙衣和尚（已上二人無機緣語句不錄）。 杭州徑山鑒宗大師法嗣三人：明州天童山咸啟禪師，背山行真禪師，杭州大慈山行滿禪師（已上三人無機緣語句不錄）。 趙州東院從諗禪師法嗣一十三人：洪州新興嚴陽尊者，揚州光孝院慧覺禪師，隴州國清院奉禪師，婺州木陳從朗禪師，婺州新建禪師，杭州多福和尚，益州……

【English Translation】 Zen Master Duan (Why is it also included under Xiangyan in volume 12?), Zen Master Hongyin of Jingshan Monastery in Hangzhou, Zen Master Zhiqin of Lingyun Monastery in Fuzhou, Venerable Yingtian of Yizhou, Zen Master Cihui of Jiufeng Monastery in Fuzhou, Venerable Mi of Jingzhao, Venerable Huoshan of Jinzhou, Wang Jingchu, Attendant of Xiangzhou (The above eleven people are recorded). Venerable Shuangfeng of Fuzhou, Zen Master Yuanjian of Changyan, Zen Master Zhihe, Zen Master Daofang of Xishan Monastery in Hongzhou, Zen Master Ruzhen of Weishan, Zen Master Yuanshun of Bingzhou, Zen Master Chonghao of Xingyuan Prefecture, Zen Master Quan Shen of Ezhou, Zen Master Shenjian of Songshan, Zen Master Hongjin of Xuzhou, Zen Master Wenli of Yuhang, Zen Master Guangxiang of Yuezhou, Zen Master Wenyue of Suzhou, Zen Master Zhiman of Shangyuan, Zen Master Falang of Jinzhou, Great Master Chaoda of Huanghe Mountain in Ezhou, Zen Master Congyue of Bailu, Zen Master Fu of Xitang, Zen Master Lingkong of Wenzhou, Zen Master Jian of Dawei, Zen Master Zhilang of Jingnan, Zen Master Purun of Weishan, Zen Master Fazhen of Weishan, Venerable Heishan, Zen Master Shenying of Dingshan Monastery in Chuzhou, Venerable Shuangshan, Venerable Nanyuan, Zen Master Chongyi of Weishan, Zen Master Yan of Weishan, Zen Master Fayu of Sanjiao Mountain in Qizhou, Zen Master Zhiquan of Dengzhou, Zen Master Honggui of Jingzhou, Zen Master Daokuang of Yanbei (The above thirty-three people have no recorded sayings or encounters). Ten Dharma Heirs of Zen Master Daan of Fuzhou: Zen Master Fazhen of Dasui Monastery in Yizhou, Zen Master Rumin of Lingshu Monastery in Shaozhou, Zen Master Shijie of Shoushan Monastery in Fuzhou, Venerable Yaoshan of Raozhou, Great Master Huiri of Chongfu Monastery in Putian, Quanzhou, Venerable Fujiang of Taizhou, Venerable Lushui of Luzhou, Zen Master Yuan of Wenshu Monastery in Guangzhou (The above eight people are recorded). Zen Master Lingyang of Wenzhou, Venerable Paper-Robe of Hongzhou (The above two people have no recorded sayings or encounters). Three Dharma Heirs of Great Master Jianzong of Jingshan Monastery in Hangzhou: Zen Master Xianqi of Tiantong Mountain in Mingzhou, Zen Master Xingzhen of Beishan, Zen Master Xingman of Daci Mountain in Hangzhou (The above three people have no recorded sayings or encounters). Thirteen Dharma Heirs of Zen Master Zhaozhou Congshen of Dongyuan Monastery: Venerable Yanyang of Xinxing Monastery in Hongzhou, Zen Master Huijue of Guangxiao Monastery in Yangzhou, Zen Master Feng of Guoqing Monastery in Longzhou, Zen Master Conglang of Muchen Monastery in Wuzhou, Zen Master Xinjian of Wuzhou, Venerable Duofu of Hangzhou, Yizhou...

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西睦和尚(已上七人見錄)潭州麻谷山和尚觀音院定鄂禪師宣州茗萍山和尚太原免道者幽州燕王鎮州趙王(已上六人無機緣語句不錄)衢州子湖巖利蹤禪師法嗣四人臺州勝光和尚漳州浮石和尚紫桐和尚日容和尚(已上四人見錄)吉州孝義性空禪師法嗣一人邛州壽興院守閑禪師(一人無機緣語句不錄)鄂州茱萸和尚法嗣一人石梯和尚(一人見錄)天龍和尚法嗣二人婺州金華山俱胝和尚(一人見錄)新羅國彥忠禪師(一人無機緣語句不錄)長沙景岑禪師法嗣二人明州雪竇山常通禪師(一人見錄)婺州金華山嚴靈禪師(一人無機緣語句不錄)襄州關南道常禪師法嗣二人關南道吾和尚漳州羅漢和尚(已上二人見錄)白馬曇照禪師法嗣一人晉州霍山無名禪師(一人無機緣語句不錄)新羅大證禪師法嗣二人文聖大王憲安大王(已上二人無機緣語句不錄)小馬神照禪師法嗣一人縉雲郡連雲院有緣禪師(一人無機緣語句不錄)高安大愚和尚法嗣一人筠州末山尼瞭然(一人見錄)新羅洪直禪師法嗣二人興德大王宣康太子(二人無機緣語句不錄)許州無跡和尚法嗣一人道遂禪師(一人無機緣語句不錄)

前溈山靈祐禪師法嗣(懷讓禪師第四世)

袁州仰山慧寂禪師韶州懷化人也。姓葉氏。年十五欲出家父母不許。后二載師斷手

【現代漢語翻譯】 現代漢語譯本 西睦和尚(已上七人見錄)，潭州麻谷山和尚，觀音院定鄂禪師，宣州茗萍山和尚，太原免道者，幽州燕王，鎮州趙王(已上六人無機緣語句不錄)，衢州子湖巖利蹤禪師法嗣四人：臺州勝光和尚，漳州浮石和尚，紫桐和尚，日容和尚(已上四人見錄)，吉州孝義性空禪師法嗣一人：邛州壽興院守閑禪師(一人無機緣語句不錄)，鄂州茱萸和尚法嗣一人：石梯和尚(一人見錄)，天龍和尚法嗣二人：婺州金華山俱胝和尚(一人見錄)，新羅國彥忠禪師(一人無機緣語句不錄)，長沙景岑禪師法嗣二人：明州雪竇山常通禪師(一人見錄)，婺州金華山嚴靈禪師(一人無機緣語句不錄)，襄州關南道常禪師法嗣二人：關南道吾和尚，漳州羅漢和尚(已上二人見錄)，白馬曇照禪師法嗣一人：晉州霍山無名禪師(一人無機緣語句不錄)，新羅大證禪師法嗣二人：文聖大王，憲安大王(已上二人無機緣語句不錄)，小馬神照禪師法嗣一人：縉雲郡連雲院有緣禪師(一人無機緣語句不錄)，高安大愚和尚法嗣一人：筠州末山尼瞭然(一人見錄)，新羅洪直禪師法嗣二人：興德大王，宣康太子(二人無機緣語句不錄)，許州無跡和尚法嗣一人：道遂禪師(一人無機緣語句不錄)。

前溈山靈祐禪師法嗣(懷讓禪師第四世)

袁州仰山慧寂禪師，韶州懷化人也。姓葉氏。年十五欲出家，父母不許。后二載，師斷手。

【English Translation】 English version Ximu (monk) (the above seven people are recorded), Magushan (Mount Magu) monk of Tanzhou (潭州), Ding'e (定鄂) Zen master of Guanyin (觀音) Monastery, Mingpingshan (茗萍山) monk of Xuanzhou (宣州), Taoist Mian (免) of Taiyuan (太原), Prince Yan (燕王) of Youzhou (幽州), Prince Zhao (趙王) of Zhenzhou (鎮州) (the above six people have no recorded sayings due to lack of opportunity), four Dharma heirs of Zihuyan Lizong (子湖巖利蹤) Zen master of Quzhou (衢州): Shengguang (勝光) monk of Taizhou (臺州), Fushi (浮石) monk of Zhangzhou (漳州), Zitong (紫桐) monk, Rirong (日容) monk (the above four people are recorded), one Dharma heir of Xiaoyi Xingkong (孝義性空) Zen master of Jizhou (吉州): Shou Xian (守閑) Zen master of Shouxing (壽興) Monastery in Qiongzhou (邛州) (one person has no recorded sayings due to lack of opportunity), one Dharma heir of Zhuyu (茱萸) monk of Ezhou (鄂州): Shiti (石梯) monk (one person is recorded), two Dharma heirs of Tianlong (天龍) monk: Juchi (俱胝) monk of Jinhua (金華) Mountain in Wuzhou (婺州) (one person is recorded), Yan Zhong (彥忠) Zen master of Silla (新羅) (one person has no recorded sayings due to lack of opportunity), two Dharma heirs of Jingcen (景岑) Zen master of Changsha (長沙): Changtong (常通) Zen master of Xuedou (雪竇) Mountain in Mingzhou (明州) (one person is recorded), Yanling (嚴靈) Zen master of Jinhua (金華) Mountain in Wuzhou (婺州) (one person has no recorded sayings due to lack of opportunity), two Dharma heirs of Guannan Daochang (關南道常) Zen master of Xiangzhou (襄州): Guannan Daowu (關南道吾) monk, Luohan (羅漢) monk of Zhangzhou (漳州) (the above two people are recorded), one Dharma heir of Baima Tanzhao (白馬曇照) Zen master: Wuming (無名) Zen master of Huoshan (霍山) Mountain in Jinzhou (晉州) (one person has no recorded sayings due to lack of opportunity), two Dharma heirs of Dazheng (大證) Zen master of Silla (新羅): King Wensheng (文聖大王), King Heonan (憲安大王) (the above two people have no recorded sayings due to lack of opportunity), one Dharma heir of Xiaoma Shenzhao (小馬神照) Zen master: Youyuan (有緣) Zen master of Lianyun (連雲) Monastery in Jinyun (縉雲) Prefecture (one person has no recorded sayings due to lack of opportunity), one Dharma heir of Dayu (大愚) monk of Gaoan (高安): Ni Liaoran (尼瞭然), a nun of Moshan (末山) in Junzhou (筠州) (one person is recorded), two Dharma heirs of Hongzhi (洪直) Zen master of Silla (新羅): King Xingde (興德大王), Crown Prince Xuan Kang (宣康太子) (the above two people have no recorded sayings due to lack of opportunity), one Dharma heir of Wuji (無跡) monk of Xuzhou (許州): Daosui (道遂) Zen master (one person has no recorded sayings due to lack of opportunity).

Former Dharma heir of Zen Master Lingyou (靈祐) of Weishan (溈山) (fourth generation of Zen Master Huairang (懷讓))

Zen Master Huiji (慧寂) of Yangshan (仰山) in Yuanzhou (袁州) was from Huaihua (懷化) in Shaozhou (韶州). His surname was Ye (葉). At the age of fifteen, he wanted to become a monk, but his parents did not allow it. Two years later, the master cut off his hand.

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二指跪致父母前。誓求正法以答劬勞。遂依南華寺通禪師落髮。未登具即遊方。初謁耽源已悟玄旨。后參溈山遂升堂奧。祐問曰汝是有主沙彌無主沙彌。師曰。有主。曰在什麼處。師從西過東立。祐知是異人便垂開示。師問。如何是真佛住處。祐曰。以思無思之妙。返思靈焰之無窮。思盡還源性。相常住。事理不二真佛如如。師于言下頓悟。自此執侍。尋往江陵受戒住夏探律藏。后參巖頭。巖頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖云。我不肯汝放。只肯汝收。又問石室。佛之與道相去幾何。石室云。道如展手佛似握拳。乃辭石室。石室門送召云。子莫一向去。已后卻來我邊(云居錫云。要會么。如今歸堂去。明日卻上來。)韋宙就溈山請一伽陀。溈山曰。覿面相呈猶是鈍漢。豈況形於紙筆。乃就師請。師于紙上畫一圓相。注云。思而知之落第二頭。不思而知落第三首。一日隨溈山開田。師問曰。遮頭得恁么低。那頭得恁么高。祐曰。水能平物但以水平。師曰。水也無憑。和尚但高處高平低處低平。祐然之。有施主送絹。師問。和尚受施主如是供養將何報答。祐敲禪床示之師曰。和尚何得將眾人物作自己用。祐忽問師什麼處去來。師曰田中來。祐曰。田中多少人。師插鍬而立。祐曰。今日南

【現代漢語翻譯】 現代漢語譯本： 我（二指）跪在父母面前，發誓尋求正法來報答父母的養育之恩。於是依從南華寺的通禪師剃度出家。未受具足戒就已開始遊方參學。最初拜見耽源禪師，已經領悟了玄妙的旨意。後來參訪溈山靈祐禪師，於是登堂入室，深入堂奧。靈祐禪師問：『你是有主的沙彌，還是無主的沙彌？』 師回答：『有主。』 靈祐禪師問：『主在什麼地方？』 師從西邊走到東邊站立。靈祐禪師知道他是不同尋常的人，便開始開示他。師問：『如何是真佛的住處？』 靈祐禪師說：『用思慮又超越思慮的微妙，返回思慮那靈明光焰的無窮無盡。思慮窮盡，迴歸本源自性，法相常住不變。事和理不二，真佛如如不動。』 師在聽聞這些話的當下，頓時開悟。從此執侍在溈山靈祐禪師身邊。不久前往江陵受具足戒，安居一夏，探究律藏。後來參訪巖頭全豁禪師。巖頭禪師舉起拂子，師便展開坐具。巖頭禪師將拂子放到背後，師將坐具搭在肩上走了出去。巖頭禪師說：『我不允許你放下，只允許你收回。』 又問石室禪師：『佛與道相差多少？』 石室禪師說：『道如展開的手掌，佛似握緊的拳頭。』於是辭別石室禪師。石室禪師送到門口，召喚他說：『你不要只顧著走，以後還要回到我這裡來。』（云居錫禪師說：『想要領會嗎？現在回禪堂去，明天再上來。』） 韋宙向溈山靈祐禪師請求一首伽陀（gātuó，頌，偈頌）。溈山靈祐禪師說：『當面相呈尚且是遲鈍的人，何況是形諸紙筆呢？』於是就向師請求。師在紙上畫了一個圓相，旁邊寫道：『思慮而知，就落入了第二義。不思慮而知，就落入了第三義。』 一天，跟隨溈山靈祐禪師開墾田地。師問：『這頭怎麼這麼低，那頭怎麼這麼高？』 靈祐禪師說：『水能使物體水平，只要用水來衡量就行了。』 師說：『水也沒有憑據，和尚只要高處高平，低處低平就行了。』 靈祐禪師認為他說得對。有施主送來絹。師問：『和尚接受施主這樣的供養，將用什麼來報答呢？』 靈祐禪師敲擊禪床來示意。師說：『和尚怎麼能將大眾的物品當作自己用呢？』 靈祐禪師忽然問師：『從什麼地方來？』 師說：『從田里來。』 靈祐禪師問：『田里有多少人？』 師插鍬而立。靈祐禪師說：『今天南

【English Translation】 English version: I (Er Zhi) knelt before my parents, vowing to seek the true Dharma to repay their nurturing grace. Thereupon, I followed Chan Master Tong of Nanhua Temple to have my head shaved and become a monk. Before receiving the full precepts, I had already begun traveling and studying. Initially, I visited Chan Master Danyan and had already grasped the profound meaning. Later, I visited Guishan Lingyou Chan Master, and thus entered the hall and penetrated the depths. Lingyou Chan Master asked: 'Are you a novice monk with a master or without a master?' The master replied: 'With a master.' Lingyou Chan Master asked: 'Where is the master?' The master walked from the west to the east and stood there. Lingyou Chan Master knew that he was an extraordinary person, and then began to instruct him. The master asked: 'What is the dwelling place of the true Buddha?' Lingyou Chan Master said: 'Use the subtlety of thinking and transcending thinking, return to the infinite and inexhaustible spiritual radiance of thinking. When thinking is exhausted, return to the source of self-nature, the Dharma characteristics are constant and unchanging. Phenomena and principle are not two, the true Buddha is thus, thus, unmoving.' Upon hearing these words, the master suddenly awakened. From then on, he attended to Guishan Lingyou Chan Master. Soon after, he went to Jiangling to receive the full precepts, stayed for a summer retreat, and explored the Vinaya Pitaka (lǜzàng, the collection of monastic rules). Later, he visited Yantou Quanhuo Chan Master. Yantou Chan Master raised his whisk, and the master spread out his sitting mat. Yantou Chan Master placed the whisk behind his back, and the master put the sitting mat on his shoulder and walked out. Yantou Chan Master said: 'I do not allow you to put it down, I only allow you to take it back.' He also asked Chan Master Shishi: 'How far apart are the Buddha and the Tao?' Chan Master Shishi said: 'The Tao is like an open palm, the Buddha is like a clenched fist.' Thereupon, he bid farewell to Chan Master Shishi. Chan Master Shishi sent him to the door and summoned him, saying: 'Do not just go, you must come back to me later.' (Chan Master Yunju Xi said: 'Want to understand? Go back to the Chan hall now, and come up again tomorrow.') Wei Zhou asked Guishan Lingyou Chan Master for a Gatha (gātuó, a verse, a stanza). Guishan Lingyou Chan Master said: 'Presenting it face to face is still a dull person, let alone putting it into writing?' Thereupon, he asked the master. The master drew a circle on the paper and wrote next to it: 'To know through thinking falls into the second meaning. To know without thinking falls into the third meaning.' One day, he followed Guishan Lingyou Chan Master to cultivate the fields. The master asked: 'Why is this end so low and that end so high?' Lingyou Chan Master said: 'Water can level things, just use water to measure it.' The master said: 'Water has no basis either, the abbot should just make the high places high and level, and the low places low and level.' Lingyou Chan Master thought he was right. A benefactor sent silk. The master asked: 'What will the abbot use to repay the benefactor for such offerings?' Lingyou Chan Master tapped the Chan bed to indicate. The master said: 'How can the abbot use the public's belongings as his own?' Lingyou Chan Master suddenly asked the master: 'Where did you come from?' The master said: 'From the field.' Lingyou Chan Master asked: 'How many people are in the field?' The master planted the hoe and stood there. Lingyou Chan Master said: 'Today, the south'

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山大有人刈茅在。師舉鍬而去(玄沙云。我若見即蹋倒鍬子。僧問鏡清。仰山插鍬意旨如何。清云。狗銜赦書諸侯避道。又問。只如玄沙蹋鍬其意如何。清云。勿奈船何打破𡰷。斗又問。南山刈茅意旨如何。清云。李靖三兄久經行陣。云居錫云。且道。鏡清下此一判著不著。又僧問禾山云。仰山插鍬意旨如何。禾山云。汝問我。僧云。玄沙蹋鍬意旨如何。禾山云。我問汝)師在溈山牧牛時。第一座曰。百億毛頭百億師子現。師不答。歸侍立。第一座上問訊。師舉前語問云。適來道百億毛頭百億師子現。豈不是。上座曰是。師曰正當現時毛前現。毛后現上座曰。現時不說前後。師乃出。祐曰。師子腰折也。溈山上座舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。上座曰。但作得道理便得。師乃掣拂子將去(云居錫云。什麼處是仰山道理)一日雨下。上座曰。好雨寂阇梨。師曰。好在什麼處。上座無語。師曰。某甲卻道得。上座曰。好在什麼處。師指雨。溈山與師遊行次。烏銜一紅柿落前。祐將與師。師接得以水。洗了卻與祐。祐曰子什麼處得來。師曰此是和尚道德所感。祐曰汝也不得空然即分半與師(玄沙云。大小溈山被仰山一坐至今起不得)師浣衲衣次。耽源曰正恁么時作。么生。師曰正恁么時。

【現代漢語翻譯】 現代漢語譯本 山上有個人在割茅草。仰山拿起鋤頭就走了（玄沙說：『我如果見到，就踢倒他的鋤頭。』有僧人問鏡清：『仰山插鋤頭是什麼意思？』鏡清說：『狗銜著赦書，諸侯都要避讓。』又問：『那麼玄沙踢鋤頭又是什麼意思？』鏡清說：『不要為難船隻，打破了𡰷。』斗又問：『南山割茅草是什麼意思？』鏡清說：『李靖三兄弟久經沙場。』云居錫說：『且說，鏡清下的這個判斷對不對？』又有僧人問禾山：『仰山插鋤頭是什麼意思？』禾山說：『你問我。』僧人說：『玄沙踢鋤頭是什麼意思？』禾山說：『我問你。』）仰山在溈山放牛的時候，第一座（寺院中的首座僧人）說：『百億毛頭上顯現百億獅子。』仰山不回答。回來后侍立在旁。第一座上堂問訊，仰山舉起之前的話問：『剛才說百億毛頭上顯現百億獅子，是這樣嗎？』第一座說是。仰山說：『正在顯現的時候，是在毛前顯現，還是在毛后顯現？』第一座說：『顯現的時候不說前後。』仰山於是離開。溈山說：『獅子的腰都折斷了。』溈山上座舉起拂塵說：『如果有人說得出道理，就給他。』仰山說：『我能說出道理，可以得到嗎？』上座說：『只要說得出道理就可以得到。』仰山於是奪過拂塵拿走了（云居錫說：『哪裡是仰山的道理？』）有一天正在下雨，上座說：『好雨啊，寂阇梨（對僧人的尊稱）。』仰山說：『好在哪裡？』上座無話可說。仰山說：『我卻說得出。』上座說：『好在哪裡？』仰山指著雨。溈山和仰山一起**，一隻烏鴉銜著一個紅柿子落在面前。溈山要給仰山，仰山接過後用水洗了，然後又給了溈山。溈山說：『你從哪裡得來的？』仰山說：『這是和尚您的道德所感召的。』溈山說：『你也不能白白得到，分一半給師父。』（玄沙說：『好大的溈山，被仰山一坐，至今起不來。』）仰山在洗補衲衣的時候，耽源說：『正在這個時候，怎麼做？』仰山說：『正在這個時候。』

【English Translation】 English version There was a man on the mountain cutting thatch. Yangshan picked up a hoe and left. (Xuansha said, 'If I saw it, I would kick the hoe over.' A monk asked Jingqing, 'What is the meaning of Yangshan planting the hoe?' Qing said, 'When a dog carries a pardon, even princes give way.' He also asked, 'Then what is the meaning of Xuansha kicking the hoe?' Qing said, 'Don't make things difficult for the boat, break the 𡰷.' Dou also asked, 'What is the meaning of cutting thatch on Nanshan?' Qing said, 'The three brothers of Li Jing have been on the battlefield for a long time.' Yunju Xi said, 'Tell me, is Jingqing's judgment correct or not?' Another monk asked Heshan, 'What is the meaning of Yangshan planting the hoe?' Heshan said, 'You ask me.' The monk said, 'What is the meaning of Xuansha kicking the hoe?' Heshan said, 'I ask you.') When Yangshan was herding cows at Weishan, the first seat (the leading monk in the monastery) said, 'A hundred billion lions appear on a hundred billion hairs.' Yangshan did not answer. He returned and stood in attendance. The first seat went to the hall for an interview, and Yangshan raised the previous words and asked, 'Just now you said a hundred billion lions appear on a hundred billion hairs, is that so?' The first seat said yes. Yangshan said, 'When it is appearing, does it appear before the hair or after the hair?' The first seat said, 'When it is appearing, there is no before or after.' Yangshan then left. Wei said, 'The lion's back is broken.' The first seat of Weishan raised a whisk and said, 'If anyone can speak the truth, I will give it to him.' Yangshan said, 'I can speak the truth, can I get it?' The first seat said, 'As long as you can speak the truth, you can get it.' Yangshan then snatched the whisk and took it away (Yunju Xi said, 'Where is Yangshan's truth?') One day it was raining, and the first seat said, 'Good rain, Jizheli (a respectful term for monks).' Yangshan said, 'Where is it good?' The first seat was speechless. Yangshan said, 'I can say it.' The first seat said, 'Where is it good?' Yangshan pointed to the rain. Weishan and Yangshan were together **, a crow carried a red persimmon and dropped it in front of them. Wei wanted to give it to Yangshan, Yangshan took it, washed it with water, and then gave it back to Wei. Wei said, 'Where did you get it?' Yangshan said, 'This is due to the virtue of the abbot.' Wei said, 'You can't get it for nothing, give half to the teacher.' (Xuansha said, 'Such a big Weishan, has been sat on by Yangshan and can't get up until now.') When Yangshan was washing and mending his patched robe, Danyuan said, 'What do you do at this very moment?' Yangshan said, 'At this very moment.'

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向什麼處見。師盤桓溈。山前後十五載。凡有語句學眾無不弭伏。暨受溈山密印。領眾住王莽山。化緣未契遷止仰山學徒臻萃。師上堂示眾云。汝等諸人各自回光返顧莫記吾言。汝無始劫來背明投暗。妄想根深卒難頓拔。所以假設方便奪汝粗識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪。貨賣祇擬輕重來機。所以道。石頭是真金鋪。我遮里是雜貨鋪。有人來覓鼠糞我亦拈與。他來覓真金我亦拈與。他時有僧問。鼠糞即不要。請和尚真金。師云。嚙鏃擬開口。驢年亦不會。僧無對。師云。索喚則有交易。不索喚則無我。若說禪宗身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒都無實處。我今分明向汝說聖邊事且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本縱饒將情學他亦不得。汝豈不見。溈山和尚云。凡聖情盡體露真常事理不二即如如佛。問如何是祖師意。師以手于空作圓相。相中書佛字。僧無語。師謂第一坐曰。不思善不思惡正恁么時作么生。對曰。正恁么時是某甲放身命處。師曰。何不問老僧。對曰。正恁么時不見有和尚。師曰。扶吾教不起。師

【現代漢語翻譯】 現代漢語譯本 向什麼地方去領會呢？ 仰山（Yangshan）在溈山（Weishan）盤桓了十五年。凡是有言語語句，學眾沒有不信服的。等到接受了溈山（Weishan）的密印，帶領大眾住在王莽山（Wangmang Mountain）。教化的機緣不合，於是遷居到仰山（Yangshan），學徒紛紛前來聚集。仰山（Yangshan）上堂向大眾開示說：『你們這些人各自反過來觀照自己，不要記住我的話。你們從無始劫以來，背離光明投向黑暗，妄想的根源深厚，難以立刻拔除。所以假設方便之法，奪取你們粗淺的認識，就像用黃葉來止住嬰兒的啼哭，有什麼真實的地方呢？又像有人將各種貨物與金銀珠寶放在一起，當作一個店舖。賣貨只是爲了衡量輕重來適應時機。所以說，石頭（Shitou）是真金鋪，我這裡是雜貨鋪。有人來找鼠糞，我也拿給他；他來找真金，我也拿給他。』 當時有僧人問：『鼠糞我不需要，請和尚給我真金。』 仰山（Yangshan）說：『箭頭已經射入，還想張口說話，即使到驢年也不會。』 僧人無言以對。 仰山（Yangshan）說：『索取呼喚，就有交易；不索取呼喚，就沒有我。如果說禪宗，身邊需要一個人相伴都沒有，何況有五百七百人呢？我如果東說西說，你們就爭先恐後地去採摘，就像用空拳哄騙小孩子，都沒有真實的地方。我現在分明地向你們說聖人的事情，且不要用心去湊合。只要向自己本有的性海中如實地修行，不要追求三明六通（Sanming Liutong）。為什麼呢？因為這是聖人末端的事情。如今且要認識心性，通達根本。只要得到根本，不愁末節。他時後日自然具備。如果未得到根本，縱然用情去學習他人，也得不到。你們難道沒看見溈山（Weishan）和尚說：凡聖的情感都消盡，本體顯露，真常的事理不二，就如如佛。』 問：『如何是祖師意？』 仰山（Yangshan）用手在空中畫了一個圓相，在圓相中寫了一個佛字。僧人無語。 仰山（Yangshan）對第一座說：『不思善，不思惡，正在這個時候，作什麼？』 第一座回答說：『正在這個時候，是我放捨身命的地方。』 仰山（Yangshan）說：『為什麼不問老僧？』 第一座回答說：『正在這個時候，不見有和尚。』 仰山（Yangshan）說：『扶持我的教法不能興起。』

【English Translation】 English version Where to perceive it? Yangshan stayed at Weishan for fifteen years. All the students who heard his words and phrases were convinced. When he received Weishan's secret seal, he led the assembly to live on Wangmang Mountain. As the karmic conditions for transformation were not in accord, he moved to Yangshan, where students gathered in great numbers. Yangshan ascended the hall and instructed the assembly, saying, 'Each of you should turn your light inward and reflect, do not remember my words. Since beginningless kalpas, you have turned your back on the light and plunged into darkness. The roots of delusion are deep and difficult to eradicate suddenly. Therefore, expedient means are employed to take away your coarse knowledge, like using yellow leaves to stop a child's crying. What is real about it? It is also like a person who puts all kinds of goods and gold and jewels together as a shop. Selling goods is only to adapt to the occasion by weighing the importance. Therefore, it is said that Shitou (Stone Head) is a true gold shop, and this place of mine is a miscellaneous goods shop. If someone comes looking for rat droppings, I will give them that; if they come looking for true gold, I will give them that too.' At that time, a monk asked, 'I don't want rat droppings, please give me the true gold of the venerable.' Yangshan said, 'Trying to open your mouth with an arrow in your flesh, you won't even succeed in the year of the donkey.' The monk was speechless. Yangshan said, 'If you ask and seek, there is a transaction; if you don't ask and seek, there is no me. If we talk about Zen, there isn't even one person to accompany you, let alone five or seven hundred people? If I speak east and speak west, you will scramble to pick it up, like using an empty fist to deceive a child, there is nothing real about it. Now I clearly tell you about the affairs of the sages, but do not try to figure it out with your mind. Just cultivate in your own inherent nature-sea as it is, without seeking the Three Clearnesses and Six Supernatural Powers (Sanming Liutong). Why? Because these are the peripheral matters of the sages. Now you must recognize the mind and reach the root. If you attain the root, you won't worry about the branches. In time, you will naturally possess them. If you have not attained the root, even if you try to learn from others with emotion, you will not succeed. Have you not seen what the Venerable Weishan said? When the emotions of the ordinary and the sage are exhausted, the essence is revealed, and the true and constant principle is non-dual, which is Suchness Buddha.' Asked, 'What is the meaning of the Patriarch?' Yangshan drew a circle in the air with his hand, and wrote the word 'Buddha' in the circle. The monk was speechless. Yangshan said to the first seat, 'Not thinking of good, not thinking of evil, what is it at this very moment?' The first seat replied, 'At this very moment, it is where I let go of my life.' Yangshan said, 'Why don't you ask the old monk?' The first seat replied, 'At this very moment, I don't see the venerable.' Yangshan said, 'Supporting my teaching will not arise.'

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因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便豎起拂子。問伊。諸方還說遮個不說。又云。遮個且置。諸方老宿意作么生。祐嘆曰。此是從上宗門中牙爪。祐問。大地眾生業識茫茫無本可據。子作么生知他有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召云。阇梨其僧回頭。師曰。和尚遮個便是業識茫茫無本可據。祐曰。此是師子一滴乳。迸散六斛驢乳。鄭愚相公問。不斷煩惱而入涅槃時如何。師豎起拂子。公曰。入之一字不要亦得。師曰。入之一字不為相公(法燈別云。相公不用煩惱)師問僧。什麼處來。曰幽州。師曰。我恰要個幽州信米作么價。曰某甲來時無端從市中過。蹋折他橋樑。師便休。師見僧來豎起拂子。其僧便喝。師曰。喝即不無。且道老僧過在什麼處。僧曰。和尚不合將境示人。師乃打之。師問香嚴。師弟近日見處如何。嚴曰。某甲卒說不得。乃有偈曰。去年貧未是貧。今年貧始是貧。去年無卓錐之地。今年錐也無。師曰。汝只得如來禪。未得祖師禪(玄覺云。且道如來禪與祖師禪分不分。長慶棱云。一時坐卻)溈山封一面鏡寄師。師上堂提起云。且道。是溈山鏡仰山鏡。有人道得即不撲破

【現代漢語翻譯】 現代漢語譯本 因[慧寂]（Huìjì）歸溈山（Wéishān）[靈祐]（Língyòu）省親。[靈祐]（Língyòu）問：『你既然自稱善知識（shàn zhīshì，指有德行的僧人）。如何辨別從各方來的僧人？知道還是不知道？有師承還是沒有師承？是義學還是玄學？你試著說說看。』 [慧寂]（Huìjì）回答：『[慧寂]（Huìjì）有驗證的方法。只要見到從各方來的僧人，便豎起拂子（fúzi，一種法器），問他：各方還說這個不說這個？』又說：『這個且放一邊，各方老宿（lǎosù，指年長的僧人）的意圖是什麼？』 [靈祐]（Língyòu）讚歎道：『這是從上宗門中的牙爪。』 [靈祐]（Língyòu）問：『大地眾生業識（yèshì，佛教術語，指行為和意識）茫茫，沒有根本可以依據。你如何知道他們有還是沒有？』 [慧寂]（Huìjì）回答：『[慧寂]（Huìjì）有驗證的方法。』當時有一個僧人從面前經過，[慧寂]（Huìjì）叫道：『阇梨（shélí，梵語，指弟子）！』那僧人回頭。[慧寂]（Huìjì）說：『和尚（héshang，指僧人），這個便是業識茫茫，沒有根本可以依據。』 [靈祐]（Língyòu）說：『這是師子（shīzi，指獅子）的一滴乳，迸散了六斛（hú，計量單位）驢乳。』 鄭愚（Zhèng Yú）相公（xiànggōng，古代官名）問：『不斷煩惱而入涅槃（nièpán，佛教術語，指解脫）時如何？』[慧寂]（Huìjì）豎起拂子（fúzi）。鄭愚（Zhèng Yú）說：『「入」之一字不要也可以。』[慧寂]（Huìjì）說：『「入」之一字不為相公（xiànggōng）。』（法燈（Fǎdēng）另說：相公（xiànggōng）不用煩惱。） [慧寂]（Huìjì）問僧人：『從什麼地方來？』回答：『幽州（Yōuzhōu）。』[慧寂]（Huìjì）說：『我正想要個幽州（Yōuzhōu）的信，米是什麼價錢？』回答：『我來的時候，無端從市中經過，踩斷了他的橋樑。』[慧寂]（Huìjì）便停止了問話。 [慧寂]（Huìjì）見到僧人來，豎起拂子（fúzi）。那僧人便喝。[慧寂]（Huìjì）說：『喝即不無，且說老僧（lǎosēng，指年長的僧人）的過錯在什麼地方？』僧人說：『和尚（héshang）不該將境示人。』[慧寂]（Huìjì）便打了他。 [慧寂]（Huìjì）問香嚴（Xiāngyán）：『師弟（shīdì，指師兄弟）近日見處如何？』香嚴（Xiāngyán）說：『我一時說不出來。』於是有偈（jì，佛教詩歌）說：『去年貧未是貧，今年貧始是貧。去年無卓錐之地，今年錐也無。』 [慧寂]（Huìjì）說：『你只得瞭如來禪（Rúlái chán，指小乘禪），未得祖師禪（zǔshī chán，指大乘禪）。』（玄覺（Xuánjué）說：且道如來禪（Rúlái chán）與祖師禪（zǔshī chán）分不分？長慶棱（Chángqìng Léng）說：一時坐卻。） 溈山（Wéishān）封了一面鏡子寄給[慧寂]（Huìjì）。[慧寂]（Huìjì）上堂提起鏡子說：『且道，是溈山（Wéishān）的鏡子，還是仰山（Yǎngshān）的鏡子？有人說得對，便不撲破。』

【English Translation】 English version [Huìjì] returned to Wéishān [Língyòu] to visit his family. [Língyòu] asked: 'Since you call yourself a 'good advisor' (shàn zhīshì, referring to a virtuous monk), how do you discern those who come from various places? Do they know or not know? Do they have a lineage or not? Is it scholasticism or metaphysics? Try to explain it to me.' [Huìjì] replied: '[Huìjì] has a way to verify. Whenever I see monks coming from various places, I raise my whisk (fúzi, a ritual object) and ask them: 'Do the various places talk about this or not?' Then I say: 'Let's put this aside for now. What is the intention of the senior monks (lǎosù, referring to elderly monks) in various places?' [Língyòu] praised: 'This is the fang and claw from the ancestral school.' [Língyòu] asked: 'The karmic consciousness (yèshì, a Buddhist term referring to actions and consciousness) of all beings on earth is vast and without a basis to rely on. How do you know whether they have it or not?' [Huìjì] replied: '[Huìjì] has a way to verify.' At that moment, a monk passed by. [Huìjì] called out: 'Shélí (Sanskrit, referring to a disciple)!' The monk turned around. [Huìjì] said: 'Venerable monk (héshang, referring to a monk), this is precisely the karmic consciousness that is vast and without a basis to rely on.' [Língyòu] said: 'This is a drop of lion's (shīzi, referring to a lion) milk, scattering six hú (a unit of measurement) of donkey milk.' Prime Minister Zhèng Yú asked: 'What is it like to enter Nirvana (nièpán, a Buddhist term referring to liberation) without ceasing afflictions?' [Huìjì] raised his whisk (fúzi). Zhèng Yú said: 'The word 'enter' is unnecessary.' [Huìjì] said: 'The word 'enter' is not for the Prime Minister.' (Fǎdēng said separately: 'The Prime Minister does not need afflictions.') [Huìjì] asked a monk: 'Where do you come from?' He replied: 'Yōuzhōu.' [Huìjì] said: 'I just wanted a letter from Yōuzhōu. What is the price of rice?' He replied: 'When I came, I passed through the market for no reason and broke his bridge.' [Huìjì] then stopped asking. [Huìjì] saw a monk coming and raised his whisk (fúzi). The monk then shouted. [Huìjì] said: 'Shouting is not absent, but tell me, where is the old monk's (lǎosēng, referring to an elderly monk) fault?' The monk said: 'Venerable monk (héshang) should not show the realm to others.' [Huìjì] then hit him. [Huìjì] asked Xiāngyán: 'Junior brother (shīdì, referring to a fellow disciple), how is your understanding these days?' Xiāngyán said: 'I can't say it all at once.' Then there was a verse (jì, a Buddhist poem) that said: 'Last year's poverty was not yet poverty, this year's poverty is truly poverty. Last year there was no land for a gimlet, this year there is not even a gimlet.' [Huìjì] said: 'You have only attained the Tathagata Zen (Rúlái chán, referring to Hinayana Zen), not the Patriarchal Zen (zǔshī chán, referring to Mahayana Zen).' (Xuánjué said: 'Tell me, are the Tathagata Zen (Rúlái chán) and the Patriarchal Zen (zǔshī chán) separate or not?' Chángqìng Léng said: 'They are both sitting at the same time.') Wéishān sealed a mirror and sent it to [Huìjì]. [Huìjì] raised the mirror in the hall and said: 'Tell me, is it Wéishān's mirror or Yǎngshān's mirror? If someone can say it correctly, I will not break it.'

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。眾無對。師乃撲破。師問。雙峰師弟近日見處如何對曰。據某甲見處。實無一法可當情。師曰。汝解猶在境。雙峰曰。某甲只如此。師兄如何。師曰。汝豈無能知無一法可當情者。溈山聞云。寂子一句疑殺天下人(玄覺云。金剛經道。實無一法然燈佛與我受記。他道實無一法可當情。為什麼道。解猶在境。且道利害在什麼處)僧問。法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在什麼處。師推出枕子溈山聞云。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立師開目于地上作一圓相。相中書水字顧視其僧。僧無語。師攜一杖子。僧問什麼處得。師便拈向背后。僧無語。師問一僧。汝會什麼。僧曰。會卜。師提起拂子曰。遮個六十四卦中阿那卦收。無對。師自代云。適來是雷天大壯。如今變為地火明夷。師問僧。名什麼。曰靈通。師曰。便請入燈籠。曰早個入了也(法眼別云。喚什麼作燈籠)僧問。古人道。見色便見心禪床是色。請和尚離色指學人心。師云。那個是禪床指出來。僧無語(玄覺云。忽然被伊卻指禪床。作么生對伊好。有僧云。卻請和尚道。玄覺代拊掌三下)僧問。如何是毗盧師。師乃叱之。又問。如何是和尚師。師曰。莫無禮。師共一僧語。傍有僧曰。語底是文殊默底是維摩。師曰。

【現代漢語翻譯】 現代漢語譯本 眾人無言以對。 師父於是將（圖）撲滅打破。 師父問：『雙峰（Shuangfeng，人名，指雙峰禪師）師弟近日的見解如何？』（僧人）回答說：『依我看來，實在沒有一法可以對應實情。』 師父說：『你的理解仍然停留在境界之中。』 雙峰說：『我只是這樣認為，師兄您認為如何？』 師父說：『你難道不能知道沒有一法可以對應實情嗎？』 溈山（Weishan，地名，指溈山禪師）聽后說：『寂子（Jizi，人名，指該師父）一句話，讓天下人都疑惑不解。』（玄覺（Xuanjue，人名，指玄覺禪師）說：『《金剛經》（Diamond Sutra）道：『實在沒有一法，然燈佛（Dipamkara Buddha）給我授記。』他（寂子）說『實在沒有一法可以對應實情』，為什麼又說『理解仍然停留在境界之中』？ 且說這其中的利害關係在哪裡？） 僧人問：『法身（Dharmakaya，佛教術語，指佛的法性之身）還會說法嗎？』 師父說：『我說不出來，另有一個人說得出來。』 （僧人）說：『說得出來的那個人在哪裡？』 師父推出枕頭。 溈山聽后說：『寂子用的是劍刃上的功夫。』 師父閉目打坐時，有個僧人悄悄來到他身邊站立。 師父睜開眼睛，在地上畫了一個圓圈，在圓圈中寫了一個『水』字，看著那個僧人。 僧人無語。 師父拿著一根杖子。 僧人問：『從哪裡得來的？』 師父便將杖子放到背後。 僧人無語。 師父問一個僧人：『你懂什麼？』 僧人說：『會占卜。』 師父提起拂塵說：『這個在六十四卦中屬於哪一卦？』 （僧人）無言以對。 師父自己回答說：『剛才還是雷天大壯卦，現在變為地火明夷卦。』 師父問僧人：『叫什麼名字？』 （僧人）說：『靈通（Lingtong，人名）。』 師父說：『那就請你進入燈籠里吧。』 （僧人）說：『早就進去了。』（法眼（Fayan，人名，指法眼禪師）另外說：『叫什麼作燈籠？』） 僧人問：『古人說：『見色便見心』，禪床是色，請和尚離開色，指點學人。』 師父說：『哪個是禪床，指出來。』 僧人無語。（玄覺說：『忽然被他反過來指禪床，怎麼回答他好？』 有僧人說：『反過來請和尚說。』 玄覺代替拍掌三下。） 僧人問：『如何是毗盧師（Vairocana，佛教術語，指毗盧遮那佛）？』 師父於是呵斥他。 又問：『如何是和尚師？』 師父說：『不要無禮。』 師父與一個僧人說話，旁邊有個僧人說：『說話的是文殊（Manjusri，佛教術語，指文殊菩薩），沉默的是維摩（Vimalakirti，佛教術語，指維摩詰居士）。』 師父說：

【English Translation】 English version No one could answer. The master then smashed it (the drawing). The master asked, 'How has your brother-disciple Shuangfeng (Shuangfeng, a name, referring to Zen Master Shuangfeng) been seeing things lately?' (The monk) replied, 'According to my view, there is truly no single dharma (Dharma, Buddhist teachings) that can correspond to the true situation.' The master said, 'Your understanding is still within the realm.' Shuangfeng said, 'I only see it this way. What about you, senior brother?' The master said, 'Can't you know that there is no single dharma that can correspond to the true situation?' Weishan (Weishan, a place name, referring to Zen Master Weishan) heard this and said, 'Jizi's (Jizi, a name, referring to the master) one sentence has confused everyone in the world.' (Xuanjue (Xuanjue, a name, referring to Zen Master Xuanjue) said, 'The Diamond Sutra (Diamond Sutra) says: 'There is truly no single dharma, and Dipamkara Buddha (Dipamkara Buddha) gave me a prediction.' He (Jizi) said, 'There is truly no single dharma that can correspond to the true situation,' so why did he say, 'Your understanding is still within the realm'? Let's talk about where the advantages and disadvantages lie in this?) A monk asked, 'Does the Dharmakaya (Dharmakaya, a Buddhist term, referring to the Dharma body of the Buddha) still preach the Dharma?' The master said, 'I cannot say it, but there is another person who can.' (The monk) said, 'Where is the person who can say it?' The master pushed out the pillow. Weishan heard this and said, 'Jizi is using the skill of the sword's edge.' When the master was sitting in meditation with his eyes closed, a monk quietly came and stood beside him. The master opened his eyes, drew a circle on the ground, wrote the word 'water' in the circle, and looked at the monk. The monk was speechless. The master held a staff. The monk asked, 'Where did you get it?' The master then put the staff behind his back. The monk was speechless. The master asked a monk, 'What do you understand?' The monk said, 'I know divination.' The master raised his whisk and said, 'Which hexagram in the sixty-four hexagrams does this belong to?' (The monk) was speechless. The master answered himself, 'Just now it was the Great Strength of Thunder Heaven, now it has become the Bright Injury of Earth Fire.' The master asked the monk, 'What is your name?' (The monk) said, 'Lingtong (Lingtong, a name).' The master said, 'Then please enter the lantern.' (The monk) said, 'I already entered it long ago.' (Fayan (Fayan, a name, referring to Zen Master Fayan) said separately, 'What do you call a lantern?') A monk asked, 'The ancients said, 'Seeing form is seeing mind.' The Zen bed is form. Please, master, leave form and point out the way for the student.' The master said, 'Which one is the Zen bed? Point it out.' The monk was speechless. (Xuanjue said, 'If he suddenly points back at the Zen bed, how should I answer him?' A monk said, 'Please ask the master instead.' Xuanjue clapped his hands three times instead.) A monk asked, 'What is Vairocana (Vairocana, a Buddhist term, referring to Vairocana Buddha)?' The master then scolded him. He also asked, 'What is the master's teacher?' The master said, 'Don't be rude.' The master was talking to a monk, and a monk beside him said, 'The one who speaks is Manjusri (Manjusri, a Buddhist term, referring to Manjusri Bodhisattva), and the one who is silent is Vimalakirti (Vimalakirti, a Buddhist term, referring to Vimalakirti).' The master said:

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不語不默底莫是汝否。僧默之師曰。何不現神通。僧曰。不辭現神通。只恐和尚收入教。師曰。鑒汝來處。未有教外底眼。問天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時出榜云。看經次不得問事。後有僧來問訊。見師看經傍立而待。師卷卻經問。會么。僧曰。某甲不看經爭得會。師曰。汝已後會去在(其僧到巖頭。巖頭問。什麼處來。僧云。江西觀音來。巖頭云。和尚有何言句。其僧舉前語。巖頭云。遮個老師。我將謂被故紙埋卻。元來猶在)僧問。禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下上根上智。一聞千悟得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮到遮里總須茫然。僧曰。除此格外。還別有方便令學人得入也無。師曰。別有別無令汝心不安。汝是什麼處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。彼處樓臺林苑人馬駢闐。汝返思底還有許多般也無。僧曰。某甲到遮里一切不見有。師曰。汝解猶在境。信位即是。人位即不是。據汝所解只得一玄。得坐披衣向後自看。其僧禮謝而去。師始自仰山後遷觀音。接機利物為禪宗標準。遷化前數年有偈曰。

年滿七十七　　老去是今日 　任性自浮沉　　兩手攀屈膝

于韶州東平山示滅。年七十七。抱

【現代漢語翻譯】 現代漢語譯本： 僧人問：『不說話不沉默，這就是您的本來面目嗎？』 觀音禪師的老師說：『為什麼不展現神通呢？』 僧人說：『不是不願意展現神通，只是恐怕被和尚您收入教理之中。』 禪師說：『我看你來的地方，還沒有教理之外的眼光。』 有人問：『天堂和地獄相距多遠？』 禪師用拄杖在地上畫了一道。 禪師住在觀音寺時，貼出告示說：『看經的時候不得問事。』 後來有個僧人來拜訪，看見禪師在看經，就站在旁邊等待。 禪師合上經書問道：『會了嗎？』 僧人說：『我沒有看經，怎麼會呢？』 禪師說：『你以後會明白的。』（這個僧人到了巖頭禪師那裡，巖頭禪師問：『從哪裡來？』僧人說：『從江西觀音寺來。』巖頭禪師說：『觀音寺的和尚有什麼言語？』僧人舉了前面的話。巖頭禪師說：『這個老傢伙，我還以為被故紙堆埋沒了，原來還在。』） 僧人問：『禪宗頓悟，究竟入門的要旨是什麼？』 禪師說：『這個意思極難。如果是祖師門下的上根利智之人，一聽就能領悟，得到大總持。這種根器的人很難得。如果根器微弱，智慧低下，所以古德說，如果不通過安禪靜慮，到這裡總會茫然不知所措。』 僧人問：『除了這個之外，還有沒有其他方便，能讓學人得以入門呢？』 禪師說：『有沒有，都會讓你心不安。你是哪裡人？』 回答說：『幽州人。』 禪師說：『你還思念那個地方嗎？』 回答說：『常常思念。』 禪師說：『那個地方樓臺林苑，人馬眾多，你反思你思念的，還有這麼多東西嗎？』 僧人說：『我到這裡，一切都看不到了。』 禪師說：『你的理解還在境界上，只是信位，還不是人位。根據你的理解，只得到了一點皮毛。回去好好反省自己。』 那個僧人禮拜感謝后離開了。 禪師最初在仰山，後來遷到觀音寺，接引學人，利益眾生，成為禪宗的典範。圓寂前幾年，有偈語說： 『年滿七十七，老去是今日，任性自浮沉，兩手攀屈膝。』 在韶州東平山圓寂，享年七十七歲，抱著...

English version: A monk asked: 'Neither speaking nor being silent, is that you?' The teacher of Guanyin (Avalokiteśvara) Chan Master said: 'Why not manifest supernatural powers?' The monk said: 'It's not that I'm unwilling to manifest supernatural powers, but I'm just afraid of being incorporated into your teachings, Master.' The Chan Master said: 'Judging from where you come from, you don't yet have eyes outside of doctrine.' Someone asked: 'How far apart are heaven and hell?' The Chan Master drew a line on the ground with his staff. When the Chan Master resided at Guanyin Temple, he posted a notice saying: 'No questions are allowed during scripture reading.' Later, a monk came to pay respects and stood by waiting, seeing the Chan Master reading a scripture. The Chan Master closed the scripture and asked: 'Do you understand?' The monk said: 'I haven't read the scripture, how could I understand?' The Chan Master said: 'You will understand later.' (This monk went to Chan Master Yantou, who asked: 'Where do you come from?' The monk said: 'From Guanyin Temple in Jiangxi.' Chan Master Yantou said: 'What words did the abbot of Guanyin Temple have?' The monk recounted the previous exchange. Chan Master Yantou said: 'This old fellow, I thought he was buried by old papers, but he's still around.') A monk asked: 'What is the essential meaning of sudden enlightenment in the Chan school?' The Chan Master said: 'This meaning is extremely difficult. If it is a person of superior faculties and wisdom from the lineage of the Patriarchs, they can understand upon hearing and attain great dharani (總持, great retention). Such a person is hard to find. If their faculties are weak and their wisdom is inferior, then as the ancient worthies said, if one does not engage in peaceful meditation and contemplation, one will be completely at a loss here.' The monk asked: 'Besides this, is there any other expedient means to allow students to enter?' The Chan Master said: 'Having or not having will make your mind uneasy. Where are you from?' He replied: 'Youzhou.' The Chan Master said: 'Do you still think of that place?' He replied: 'I often think of it.' The Chan Master said: 'In that place, there are towers, gardens, forests, and crowded people and horses. When you reflect on what you think of, are there still so many things?' The monk said: 'When I come here, I don't see any of that.' The Chan Master said: 'Your understanding is still in the realm of objects; it is only the stage of faith, not yet the stage of personhood. According to your understanding, you have only grasped a superficial aspect. Go back and reflect on yourself.' That monk bowed in gratitude and left. The Chan Master was initially at Yangshan, and later moved to Guanyin Temple, receiving students and benefiting beings, becoming a model for the Chan school. Several years before his passing, he had a verse saying: 'Seventy-seven years full, growing old is today, letting nature take its course, floating and sinking, both hands clutching bent knees.' He passed away on Dongping Mountain in Shaozhou, at the age of seventy-seven, embracing...

【English Translation】 English version: A monk asked: 'Neither speaking nor being silent, is that you?' The teacher of Guanyin (Avalokiteśvara) Chan Master said: 'Why not manifest supernatural powers?' The monk said: 'It's not that I'm unwilling to manifest supernatural powers, but I'm just afraid of being incorporated into your teachings, Master.' The Chan Master said: 'Judging from where you come from, you don't yet have eyes outside of doctrine.' Someone asked: 'How far apart are heaven and hell?' The Chan Master drew a line on the ground with his staff. When the Chan Master resided at Guanyin Temple, he posted a notice saying: 'No questions are allowed during scripture reading.' Later, a monk came to pay respects and stood by waiting, seeing the Chan Master reading a scripture. The Chan Master closed the scripture and asked: 'Do you understand?' The monk said: 'I haven't read the scripture, how could I understand?' The Chan Master said: 'You will understand later.' (This monk went to Chan Master Yantou, who asked: 'Where do you come from?' The monk said: 'From Guanyin Temple in Jiangxi.' Chan Master Yantou said: 'What words did the abbot of Guanyin Temple have?' The monk recounted the previous exchange. Chan Master Yantou said: 'This old fellow, I thought he was buried by old papers, but he's still around.') A monk asked: 'What is the essential meaning of sudden enlightenment in the Chan school?' The Chan Master said: 'This meaning is extremely difficult. If it is a person of superior faculties and wisdom from the lineage of the Patriarchs, they can understand upon hearing and attain great dharani (總持, great retention). Such a person is hard to find. If their faculties are weak and their wisdom is inferior, then as the ancient worthies said, if one does not engage in peaceful meditation and contemplation, one will be completely at a loss here.' The monk asked: 'Besides this, is there any other expedient means to allow students to enter?' The Chan Master said: 'Having or not having will make your mind uneasy. Where are you from?' He replied: 'Youzhou.' The Chan Master said: 'Do you still think of that place?' He replied: 'I often think of it.' The Chan Master said: 'In that place, there are towers, gardens, forests, and crowded people and horses. When you reflect on what you think of, are there still so many things?' The monk said: 'When I come here, I don't see any of that.' The Chan Master said: 'Your understanding is still in the realm of objects; it is only the stage of faith, not yet the stage of personhood. According to your understanding, you have only grasped a superficial aspect. Go back and reflect on yourself.' That monk bowed in gratitude and left. The Chan Master was initially at Yangshan, and later moved to Guanyin Temple, receiving students and benefiting beings, becoming a model for the Chan school. Several years before his passing, he had a verse saying: 'Seventy-seven years full, growing old is today, letting nature take its course, floating and sinking, both hands clutching bent knees.' He passed away on Dongping Mountain in Shaozhou, at the age of seventy-seven, embracing...

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膝而逝。敕謚智通大師妙光之塔。后遷塔于仰山。

鄧州香嚴智閑禪師青州人也。厭俗辭親觀方慕道。依溈山禪會。祐和尚知其法器。欲激發智光。一日謂之曰。吾不問汝平生學解及經卷冊子上記得者。汝未出胞胎未辨東西時。本分事試道一句來。吾要記汝。師懵然無對。沉吟久之。進數語陳其所解。祐皆不許。師曰。卻請和尚為說。祐曰。吾說得是吾之見解。于汝眼目何有益乎。師遂歸堂。遍檢所集諸方語句無一言可將酬對。乃自嘆曰。畫餅不可充飢。於是盡焚之曰。此生不學佛法也。且作個長行粥飯僧免役心神。遂泣辭溈山而去。抵南陽睹忠國師遺蹟遂憩止焉。一日因山中芟除草木。以瓦礫擊竹作聲。俄失笑間廓然惺悟。遽歸沐浴焚香遙禮溈山。贊云。和尚大悲恩逾父母。當時若為我說卻。何有今日事也。仍述一偈云。

一擊忘所知　　更不假修治 　動容揚古路　　不墮悄然機

(動容揚古路不墮悄然機。此句舊本並福邵本並無。今以通明集為據)。

處處無軌跡　　聲色外威儀 　諸方達道者　　咸言上上機

師上堂云。道由悟達不在語言。況見密密堂堂。曾無間隔不勞心意。暫借回光日用全功。迷徒自背。問如何是香嚴境。師曰。花木不滋。問如何是仙陀婆。師敲禪床曰。過遮

【現代漢語翻譯】 現代漢語譯本：他坐著就圓寂了。朝廷追諡他為智通大師，並建妙光之塔。後來，塔遷到了仰山。

鄧州香嚴智閑禪師（Xiangyan Zhixian，地名+法號，一位禪師），是青州人。他厭倦世俗，辭別父母，四處參訪，追求真理，依止於溈山（Weishan，地名）禪會。溈山祐（You，人名）和尚知道他是可造之材，想要激發他的智慧。一天，溈山祐和尚對他說：『我不問你平生所學的知識和經卷冊子上記得的東西。在你未出母胎、未辨東西時，你的本來面目是什麼？試說一句來，我要記住你。』智閑禪師茫然不知所措，沉默了很久。他說了幾句，陳述自己所理解的，溈山祐和尚都不認可。智閑禪師說：『請和尚為我解說。』溈山祐和尚說：『我說出來的是我的見解，對你的眼界又有什麼益處呢？』於是智閑禪師回到禪堂，遍查自己收集的各方禪師的語句，沒有一句可以用來應對。於是他感嘆道：『畫餅不能充飢。』於是把它們全部燒掉，說：『此生不學佛法了，就做一個只管吃飯的普通僧人，免得勞心費神。』於是哭著告別溈山而去。到達南陽，看到忠國師（Zhongguo，法號）的遺蹟，便在那裡休息。一天，他在山中砍除草木，用瓦片敲擊竹子發出聲音，忽然在失笑間徹底醒悟。他立刻回去沐浴焚香，遙拜溈山，讚歎道：『和尚的大悲恩德勝過父母。當時如果為我解說，哪有我今天的頓悟呢？』於是寫了一首偈子說：

『一擊忘所知，更不假修治， 動容揚古路，不墮悄然機，

（動容揚古路不墮悄然機。此句舊本並福邵本並無。今以通明集為據）。

處處無軌跡，聲色外威儀， 諸方達道者，咸言上上機。』

智閑禪師上堂說法時說：『道在於領悟，不在於言語。何況真理是如此的顯明，從未有任何間隔，不需勞心費力。只需暫時迴光返照，日常運用都是它的全部功用。迷惑的人自己背離了它。』有人問：『什麼是香嚴（Xiangyan，地名+法號）的境界？』智閑禪師說：『花木不生長。』有人問：『什麼是仙陀婆（Xiantuopo，梵語，根據語境有鹽、水、器皿、馬車等不同含義）？』智閑禪師敲擊禪床說：『過遮（Guozhe，不清楚具體含義，此處保留原文）。』

【English Translation】 English version: He passed away while sitting. The court posthumously conferred upon him the title of Great Master Zhitong (Zhitong, name), and erected the Miaoguang Pagoda in his honor. Later, the pagoda was moved to Yangshan (Yangshan, place name).

Chan Master Xiangyan Zhixian (Xiangyan Zhixian, place name + dharma name, a Chan master) of Dengzhou (Dengzhou, place name) was a native of Qingzhou (Qingzhou, place name).厭倦世俗，辭別父母，四處參訪，追求真理，依止於溈山（Weishan，地名）禪會。He grew weary of the mundane world, bid farewell to his parents, and traveled extensively in search of the Way, eventually relying on the Weishan (Weishan, place name) Chan community. Abbot You (You, name) of Weishan knew he was a vessel of Dharma and sought to ignite his wisdom. One day, Abbot You said to him: 'I will not ask you about the knowledge you have learned in your life or what you have memorized from the scriptures. Before you emerged from your mother's womb, before you could distinguish east from west, what was your original face? Try to say a word about it, and I will remember you.' Master Zhixian was at a loss and remained silent for a long time. He offered a few words, stating his understanding, but Abbot You did not approve of any of them. Master Zhixian said: 'Please, Abbot, explain it to me.' Abbot You said: 'What I say is my understanding; what benefit would it be to your vision?' Thereupon, Master Zhixian returned to the meditation hall and searched through all the sayings of various masters he had collected, but there was not a single word he could use to respond. So he sighed and said: 'A painted cake cannot satisfy hunger.' He then burned them all, saying: 'In this life, I will not study the Buddha-dharma; I will just be an ordinary monk who only eats rice, so as to avoid mental strain.' He then wept and bid farewell to Weishan and departed. Arriving at Nanyang (Nanyang, place name), he saw the traces of National Teacher Zhongguo (Zhongguo, dharma name) and rested there. One day, while clearing grass and trees in the mountains, he struck bamboo with a tile, making a sound. Suddenly, in the midst of laughter, he was completely awakened. He immediately returned, bathed, burned incense, and bowed remotely to Weishan, praising: 'The Abbot's great compassion is greater than that of my parents. If you had explained it to me then, how could there be today's enlightenment?' He then composed a verse, saying:

'With a single strike, forgetting all I knew, No further cultivation is needed. Moving, it reveals the ancient path, Not falling into silent mechanisms.'

(Moving, it reveals the ancient path, Not falling into silent mechanisms. This sentence is not found in the old version or the Fu Shao version. It is now based on the Tongming Collection).

Everywhere without traces, Dignity beyond sound and form, Those who have attained the Way in all directions, All say it is the highest capacity.'

When Master Zhixian ascended the platform to preach, he said: 'The Way lies in enlightenment, not in words. Moreover, the truth is so clear, without any separation, requiring no mental effort. Just temporarily turn the light inward, and daily use is its complete function. Those who are deluded turn away from it themselves.' Someone asked: 'What is the realm of Xiangyan (Xiangyan, place name + dharma name)?' Master Zhixian said: 'Flowers and trees do not grow.' Someone asked: 'What is Xiantuopo (Xiantuopo, Sanskrit, depending on the context, it has different meanings such as salt, water, utensils, and carriages)?' Master Zhixian struck the meditation bed and said: 'Guozhe (Guozhe, the specific meaning is not clear, the original text is retained here).'

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里來。問如何是見在學。師以扇子旋轉示曰。見么。僧無語。問如何是正命食。師以手撮而示之。問如何是無表戒。師曰。待阇梨作俗即說。問如何是聲色外相見一句。師曰。如某甲未住香嚴時道在什麼處。僧曰。恁么時亦不敢道有所在。師曰。如幻人心心所法。僧問。不慕諸聖不重己靈時如何。師曰。萬機休罷千聖不攜。此時疏山在眾作嘔聲曰。是何言歟。師問阿誰。眾曰。師叔。師曰。不諾老僧耶。疏山出曰是。師曰。汝莫道得么。曰道得。師曰。汝試道看。曰若教某甲道須還師資禮始得。師乃下坐禮拜躡前語問之。疏山曰。何不道肯重不得全。師曰。饒汝恁么也須三十年倒屙。設住山無柴燒。近水無水吃。分明記取。后住疏山果。如師記。至二十七年病癒。自云。香嚴師兄記我。三十年倒屙。今少三年在。每至食畢以手抉而吐之。以應前記(疏山後問道怤長老。肯重不得全。汝作么生會。怤云。全歸肯重。疏山云。不得全又作么生。怤云。箇中無肯路疏山云。始愜病僧意)問如何是聲前句。師曰。大德未問時即答。僧曰。即時如何。師曰。即時問也。問如何是直截根源佛所印。師拋下。拄杖散手而去。問如何是師法大意。師曰。今年霜降早喬麥總不收。問如何是西來意。師以手入懷出拳展開與之。僧乃跪膝以兩

手作受勢。師曰。是什麼。僧無對。問如何是道。師曰。枯木龍吟。僧曰。學人不會。師曰。髑髏里眼睛(玄沙別云。龍藏枯木)問離四句絕百非。請和尚道。師曰。獵師前不得說本師戒。一日謂眾曰。如人在千尺懸崖。口銜樹枝。腳無所蹋。手無所攀。忽有人問如何是西來意。若開口答即喪身失命。若不答又違他所問。當恁么時作么生。時有招上座出曰。上樹時即不問。未上樹時如何。師笑而已。師問僧。什麼處來。僧曰。溈山來。師曰。和尚近日有何言句。僧曰。人問如何是西來意。和尚豎起拂子。師聞舉乃曰。彼中兄弟作么會和尚意旨。僧曰。彼中商量道。即色明心附物顯理。師曰。會即便會。不會著什麼死急。僧卻問。師意如何。師還舉拂子(玄沙云。只遮香嚴腳跟猶未點地。云居錫云。什麼是香嚴腳跟未點地處)師凡示學徒語多簡直。有偈頌二百餘篇。隨緣對機不拘聲律。諸方盛行。后謚襲燈大師。

襄州延慶山法端大師。有人問。蚯蚓斬為兩段兩頭俱動。佛性在阿那頭。師展兩手(洞山別云。問底在阿那頭)師滅后敕謚紹真大師。塔曰明金。

杭州徑山洪諲禪師吳興人也。姓吳氏。年十九禮開元寺無上大師落髮(無上大師嗣鹽官。后住徑山為第二世也)二十二往嵩岳受滿足律儀。歸禮本師。

【現代漢語翻譯】 現代漢語譯本 手作受勢。有僧人問：『這是什麼？』香嚴智閑禪師沒有回答。 僧人問：『如何是道？』香嚴智閑禪師說：『枯木龍吟。』（枯死的樹木發出龍的吟叫） 僧人說：『學人不會。』香嚴智閑禪師說：『髑髏里眼睛。』（玄沙師備禪師另有話說：龍藏在枯木中） 僧人問：『離四句，絕百非，請和尚道。』香嚴智閑禪師說：『獵師前不得說本師戒。』（在獵人面前不能談論我老師的戒律） 有一天，香嚴智閑禪師對大家說：『如人在千尺懸崖，口銜樹枝，腳無所踏，手無所攀。忽然有人問如何是西來意（Bodhidharma從西方帶來的禪宗真意）。若開口答即喪身失命，若不答又違他所問。當恁么時作么生？』（這種時候該怎麼辦？） 當時有招上座出來說：『上樹時即不問，未上樹時如何？』（上樹的時候我不問，還沒上樹的時候怎麼樣？）香嚴智閑禪師笑了笑。 香嚴智閑禪師問僧人：『什麼處來？』（從哪裡來？）僧人說：『溈山（Weishan）來。』 香嚴智閑禪師說：『和尚近日有何言句？』（溈山靈佑禪師最近有什麼開示？）僧人說：『人問如何是西來意，和尚豎起拂子。』（有人問什麼是西來意，溈山靈佑禪師就豎起拂塵。） 香嚴智閑禪師聽了說：『彼中兄弟作么會和尚意旨？』（你們那裡的人怎麼理解和尚的意旨？） 僧人說：『彼中商量道，即色明心，附物顯理。』（他們商量說，通過色相來明白心性，依附事物來顯現真理。） 香嚴智閑禪師說：『會即便會，不會著什麼死急？』（理解了就理解了，不理解又有什麼好著急的？） 僧人反問：『師意如何？』（您的意思如何？）香嚴智閑禪師還是舉起拂塵。（玄沙師備禪師說：只遮香嚴腳跟猶未點地。云居道膺禪師說：什麼是香嚴腳跟未點地處） 香嚴智閑禪師凡是開示學徒，言語大多直接了當。有偈頌二百餘篇，隨緣對機，不拘聲律，諸方盛行。后謚襲燈大師。

襄州（Xiangzhou）延慶山（Yanqingshan）法端（Faduan）大師。有人問：『蚯蚓斬為兩段兩頭俱動，佛性在阿那頭？』（蚯蚓被斬成兩段，兩頭都在動，佛性在哪一頭？）法端大師展開雙手。（洞山良價禪師另有話說：問底在阿那頭） 法端大師圓寂后，朝廷賜謚號紹真大師，塔名明金。

杭州（Hangzhou）徑山（Jingshan）洪諲（Hongyin）禪師，吳興（Wuxing）人，姓吳。十九歲時在開元寺（Kaiyuan Temple）禮拜無上（Wushang）大師落髮。（無上大師是鹽官（Yanguan）的嗣法弟子，後來住在徑山，是徑山第二世住持。）二十二歲前往嵩岳（Songyue）受具足戒，回來后禮拜本師。

【English Translation】 English version He made a gesture with his hand. The master said, 'What is that?' The monk had no reply. He asked, 'What is the Dao?' The master said, 'A withered tree dragon's roar.' The monk said, 'This student does not understand.' The master said, 'Eyes in a skull.' (Xuan Sha (Xuansha Shibei) said differently: 'The dragon is hidden in the withered tree.') The monk asked, 'Apart from the four phrases and beyond the hundred negations, please, Master, speak.' The master said, 'One must not speak of the precepts of one's own teacher before a hunter.' One day, he said to the assembly, 'Imagine a person hanging from a thousand-foot cliff, with a branch in their mouth, their feet with nothing to stand on, and their hands with nothing to grasp. Suddenly, someone asks, 'What is the meaning of the Bodhidharma's coming from the West?' If they open their mouth to answer, they will lose their life. If they do not answer, they will violate the question. What would you do at such a time?' At that time, the senior monk Zhao came forward and said, 'I won't ask about when climbing the tree, what about before climbing the tree?' The master smiled. The master asked a monk, 'Where do you come from?' The monk said, 'From Weishan (Mount Wei).' The master said, 'What words has the abbot spoken recently?' The monk said, 'Someone asked what the meaning of Bodhidharma's coming from the West was, and the abbot raised his whisk.' Upon hearing this, the master said, 'How do the brothers there understand the abbot's intention?' The monk said, 'They discussed it, saying, 'Clarifying the mind through form, revealing the principle through objects.' The master said, 'If you understand, then you understand. If you don't understand, why be so anxious?' The monk then asked, 'What is the master's intention?' The master also raised his whisk. (Xuan Sha (Xuansha Shibei) said, 'Only this Xiangyan's (Xiangyan Zhixian) heels have not yet touched the ground.' Yunju Xi (Yunju Dao Ying) said, 'What is the place where Xiangyan's (Xiangyan Zhixian) heels have not yet touched the ground?') Master Xiangyan (Xiangyan Zhixian) often used straightforward language when instructing students. He had over two hundred verses, adapting to circumstances and not adhering to strict poetic rules, which were widely circulated in various places. He was later posthumously named Grand Master Xideng.

Grand Master Faduan (Faduan) of Yanqing Mountain (Yanqingshan) in Xiangzhou (Xiangzhou). Someone asked, 'When an earthworm is cut into two pieces, both ends move. Where is the Buddha-nature in which end?' The master spread out both hands. (Dongshan (Dongshan Liangjie) said differently, 'Which end is asking?') After Master Faduan (Faduan) passed away, he was given the imperial posthumous title of Grand Master Shaozhen, and his stupa was named Mingjin.

Chan Master Hongyin (Hongyin) of Jingshan (Jingshan) Mountain in Hangzhou (Hangzhou) was from Wuxing (Wuxing), with the surname Wu. At the age of nineteen, he had his head shaved at Kaiyuan Temple (Kaiyuan Temple) by Grand Master Wushang (Wushang). (Grand Master Wushang (Wushang) was a Dharma heir of Yanguan (Yanguan) and later resided at Jingshan (Jingshan) as the second abbot.) At the age of twenty-two, he went to Songyue (Songyue) to receive the full precepts and returned to pay respects to his original teacher.

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師問曰。汝於時中將何報四恩耶。諲不能對。三日忘食。乃辭行腳。往謁云巖機緣未契。后造溈山蒙滯頓除。遭唐會昌沙汰眾皆悲惋。諲曰。大丈夫鐘此厄會豈非命也。何乃效兒女子乎。大中初復沙門相還故鄉西峰院。咸通六年上徑山。明年本師遷神。眾請繼躅為徑山第三世。於法即溈山之嗣。僧問。掩息如灰時如何。師曰。猶是時人功干。僧曰。干后如何。師曰。耕人田不種。僧曰。畢竟如何。師曰。禾熟不臨場。僧問。龍門不假風雷勢便透得者如何。師曰。猶是一品二品。僧曰。此既是階級。向上事如何。師曰。吾不知有汝龍門。僧問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色。許州全明上坐先問石霜。一毫穿眾穴時如何。石霜云。直須萬年后。云萬年后如何。石霜云。登科任汝登科。拔萃。任汝拔萃。后問師云。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。僧問。如何是長。師曰。千聖不能量。曰如何是短。師曰。蟭螟眼裡著不滿。其僧不肯便去舉似石霜。石霜云。只為太近實頭。僧問。如何是長。石霜云。不屈曲。曰如何是短。石霜云。雙陸盤中不喝彩。佛日長老訪師師問曰。伏承長老獨化一方。何以薦游峰頂。佛日曰。朗月當空掛冰霜不自寒師曰。莫即是長老家風否。

【現代漢語翻譯】 現代漢語譯本 師父問道：『你平時用什麼來報答四重恩情呢？』 僧人諲（Yin）不能回答。三天沒有吃飯，於是告辭去行腳參訪。前往謁見云巖（Yunyan），但機緣不契合。後來到溈山（Weishan），才得以頓悟。 遇到唐武宗會昌年間滅佛事件，僧眾都感到悲傷惋惜。諲（Yin）說：『大丈夫遇到這樣的厄運，難道不是命中註定的嗎？為什麼要做小兒女的姿態呢？』 唐宣宗大中初年，恢復了沙門的身份，回到故鄉西峰院。 唐懿宗咸通六年，前往徑山（Jingshan）。 第二年，本師圓寂，大家請他繼承衣缽，成為徑山（Jingshan）第三世住持。 從法脈上來說，他是溈山（Weishan）的嗣法弟子。 有僧人問：『掩息如灰的時候怎麼樣？』 師父說：『這還是世人的功夫。』 僧人問：『功夫之後怎麼樣？』 師父說：『耕別人的田，卻不播種。』 僧人問：『究竟怎麼樣？』 師父說：『稻穀成熟了，卻不到場上收割。』 有僧人問：『不用風雷的聲勢，就能穿過龍門（Longmen）的是什麼樣的人？』 師父說：『還只是一品二品。』 僧人說：『既然有階級，那向上之事又如何呢？』 師父說：『我不知道有你的龍門（Longmen）。』 有僧人問：『如霜如雪的時候怎麼樣？』 師父說：『還是污染。』 僧人說：『不污染的時候怎麼樣？』 師父說：『不同顏色。』 許州（Xuzhou）全明（Quanming）上座先前問石霜（Shishuang）：『一毫穿眾穴時如何？』 石霜（Shishuang）說：『直須萬年后。』 （全明）問：『萬年后如何？』 石霜（Shishuang）說：『登科任汝登科，拔萃任汝拔萃。』 後來（全明）問師父說：『一毫穿眾穴時如何？』 師父說：『光靴任汝光靴，結果任汝結果。』 有僧人問：『什麼是長？』 師父說：『千聖不能量。』 （僧人）問：『什麼是短？』 師父說：『蟭螟眼裡著不滿。』 那僧人不肯，便去告訴石霜（Shishuang）。 石霜（Shishuang）說：『只為太近實頭。』 有僧人問：『什麼是長？』 石霜（Shishuang）說：『不屈曲。』 （僧人）問：『什麼是短？』 石霜（Shishuang）說：『雙陸盤中不喝彩。』 佛日（Fori）長老拜訪師父，師父問道：『聽說長老獨自教化一方，用什麼來遊歷峰頂呢？』 佛日（Fori）說：『朗月當空掛冰霜，不自寒。』 師父說：『莫非這就是長老的家風嗎？』

【English Translation】 English version The master asked: 'What do you usually use to repay the four kinds of kindness?' The monk Yin could not answer. He forgot to eat for three days, and then he took his leave to travel and seek instruction. He went to visit Yunyan, but the opportunity did not arise. Later, he went to Weishan, where he was able to have a sudden enlightenment. During the time of Emperor Wuzong of Tang's suppression of Buddhism in the Huichang era, the monks were all sad and lamented. Yin said: 'A great man encountering such misfortune, is it not destined? Why act like children?' In the early years of the Dazhong era of Emperor Xuanzong of Tang, he resumed his status as a Shramana and returned to his hometown of Xifeng Temple. In the sixth year of the Xiantong era of Emperor Yizong of Tang, he went to Jingshan. The following year, his original teacher passed away, and everyone asked him to inherit the mantle and become the third abbot of Jingshan. In terms of Dharma lineage, he was a Dharma heir of Weishan. A monk asked: 'What is it like when one extinguishes all thoughts like ashes?' The master said: 'That is still the effort of ordinary people.' The monk asked: 'What is after the effort?' The master said: 'Plowing someone else's field, but not sowing seeds.' The monk asked: 'What is it ultimately?' The master said: 'When the rice is ripe, one does not go to the field to harvest it.' A monk asked: 'What is it like for someone who can pass through the Dragon Gate (Longmen, a legendary gate; passing it symbolizes success) without relying on the power of wind and thunder?' The master said: 'They are still only of the first or second rank.' The monk said: 'Since there are ranks, what about the matter of going upwards?' The master said: 'I do not know of your Dragon Gate (Longmen).' A monk asked: 'What is it like when it is like frost or snow?' The master said: 'It is still defilement.' The monk said: 'What is it like when it is not defilement?' The master said: 'Different color.' The Venerable Quanming of Xuzhou (Xuzhou) previously asked Shishuang (Shishuang): 'What is it like when a single hair penetrates all holes?' Shishuang (Shishuang) said: 'It must be after ten thousand years.' (Quanming) asked: 'What is it like after ten thousand years?' Shishuang (Shishuang) said: 'Passing the imperial examination, let you pass the imperial examination; standing out, let you stand out.' Later, (Quanming) asked the master: 'What is it like when a single hair penetrates all holes?' The master said: 'Shining boots, let you have shining boots; bearing fruit, let you bear fruit.' A monk asked: 'What is long?' The master said: 'A thousand sages cannot measure it.' (The monk) asked: 'What is short?' The master said: 'It cannot fill the eye of a gnat.' That monk was not satisfied and went to tell Shishuang (Shishuang). Shishuang (Shishuang) said: 'It is only because it is too close to reality.' A monk asked: 'What is long?' Shishuang (Shishuang) said: 'Not crooked.' (The monk) asked: 'What is short?' Shishuang (Shishuang) said: 'Not cheering in the Shuanglu game.' Elder Fori (Fori) visited the master, and the master asked: 'I have heard that the elder is teaching alone in one area. What do you use to travel to the peak?' Fori (Fori) said: 'The bright moon hangs in the sky, covered with ice and frost, but it is not cold itself.' The master said: 'Could that be the elder's family style?'

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佛日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。曰今日賴遇佛日。佛日卻問云。隱密全真時人知有道不得。大省無辜時人知有道得。於此二途猶是時人升降處。未審長老親道自道如何道。師曰。我家道處無個道。佛日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭云外不相關。佛日曰。為報白頭無限眾。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。佛日曰。一言定天下四句為誰留。師曰。汝言有三四。我道其中一也無。師因有偈曰。

東西不相顧　　南北與誰留 　汝即言三四　　我即一也無

光化四年九月二十八日白眾而化。

福州靈云志勤禪師本州長溪人也。初在溈山因桃華悟道。有偈曰。

三十來年尋劍客　　幾逢落葉幾抽枝 　自從一見桃華后　　直至如今更不疑

祐師覽偈詰其所悟與之符契。祐曰。從緣悟達永無退失。善自護持(有僧舉似玄沙。玄沙云。諦當甚諦當。敢保老兄猶未徹。眾疑此語。玄沙問地藏。我恁么道汝作么生會。地藏云。不是桂琛。即走殺天下人)乃返閩川。玄徒臻集。上堂謂眾曰。諸仁者。所有長短盡至不常。且觀四時草木葉落花開。何況塵劫來天人七趣。地水火風成壞輪轉。因果將盡三

【現代漢語翻譯】 現代漢語譯本： 佛日（法號）說：『峭拔聳立著萬重關隘，其中蘊含著寶月。』 師父說：『這仍然是文字上的表達，怎樣才是長老（指有德行的僧人）的家風呢？』 佛日說：『今日有幸遇到佛日（指自己），佛日反問道：隱秘全真的時候，人們知道有道，卻說不出來；大徹大悟的時候，人們知道有道，卻說得出來。在這兩條路上，仍然是世人升降的地方。不知道長老您親自體悟的道，要如何表達呢？』 師父說：『我家所說的道，是沒有什麼可以說的。』 佛日說：『如來的道路上沒有私心邪曲，請您來一段玄妙的音律吧。』 師父說：『任憑日月交替照耀，與碧綠的深潭和云外的天空毫不相干。』 佛日說：『爲了告訴無數白髮蒼蒼的人們，這次年輕的修行者們不要還鄉。』 師父說：『無論老少都遵循同樣的規律，沒有背離，我家的玄妙道路上不要有偏差。』 佛日說：『一句話可以定天下，四句話是為誰而留呢？』 師父說：『你說有三四句，我說其中一句也沒有。』 師父因此作了一首偈： 『東西互不相顧， 南北又為誰而留？ 你說有三四句， 我說一句也沒有。』 光化四年九月二十八日，告訴眾人後圓寂。 福州靈云志勤禪師，是本州長溪人。當初在溈山（地名）因為看到桃花而悟道。作偈說： 『三十年來尋找劍客， 經歷了多少落葉，多少新枝。 自從一見桃花后， 直到如今再不懷疑。』 祐師（法號）看了偈語，盤問他所悟到的，與他的理解相符。祐師說：『從因緣而悟達，永遠不會退失，好好守護保持。』（有僧人把這件事告訴玄沙（法號），玄沙說：『確實是這樣，但敢保證這位老兄還沒有徹底領悟。』眾人懷疑這句話。玄沙問地藏（法號）：『我這樣說，你如何理解？』地藏說：『如果不是桂琛（法號），就會讓天下人都白跑一趟。』）於是返回閩川，很多學生聚集。 上堂對眾人說：『各位仁者，所有長短都終將走向無常。且看四季草木，葉落花開。何況塵劫以來，天人七趣，地水火風的成壞輪轉，因果將盡，三...

【English Translation】 English version: Buddhist Sun (Dharmic name) said: 'Steeply towering are ten thousand passes, within which contains a precious moon.' The Master said: 'This is still literary expression. What is the family style of an elder (referring to a virtuous monk)?' Buddhist Sun said: 'Today, I am fortunate to meet Buddhist Sun (referring to himself). Buddhist Sun asked in return: When it is hidden and completely true, people know there is the Dao, but cannot express it; when there is great enlightenment, people know there is the Dao, and can express it. On these two paths, it is still where worldly people rise and fall. I wonder, Elder, how would you express the Dao that you have personally realized?' The Master said: 'The Dao that my family speaks of has nothing to say.' Buddhist Sun said: 'On the path of the Tathagata (another name for Buddha), there is no selfishness or crookedness. Please give us a piece of profound music.' The Master said: 'Let the sun and moon take turns shining, it has nothing to do with the green deep pool and the sky beyond the clouds.' Buddhist Sun said: 'To tell the countless white-haired people, this time the young practitioners should not return home.' The Master said: 'Whether old or young, we follow the same rules, without deviation. On my family's profound path, there should be no discrepancies.' Buddhist Sun said: 'One sentence can determine the world, for whom are the four sentences left?' The Master said: 'You say there are three or four sentences, I say there is not even one.' The Master then composed a verse: 'East and West do not look at each other, North and South, for whom are they left? You say there are three or four sentences, I say there is not even one.' On the 28th day of the ninth month of the fourth year of Guanghua, he told the crowd and passed away. Chan Master Lingyun Zhiqin of Fuzhou was a native of Changxi in this prefecture. Initially, he attained enlightenment at Weishan (place name) upon seeing peach blossoms. He composed a verse: 'For thirty years, I have been searching for a swordsman, How many fallen leaves have I encountered, how many new branches have sprouted? Since seeing the peach blossoms, Until now, I have no more doubts.' Master You (Dharmic name) read the verse, questioned him about what he had realized, and it matched his understanding. Master You said: 'Enlightenment from conditions will never be lost. Take good care to maintain it.' (A monk told this to Xuansha (Dharmic name), Xuansha said: 'It is indeed so, but I dare to guarantee that this brother has not completely understood.' The crowd doubted this statement. Xuansha asked Dizang (Dharmic name): 'How do you understand what I said?' Dizang said: 'If it were not for Guichen (Dharmic name), it would make everyone in the world run in vain.') Then he returned to Minchuan, and many students gathered. He addressed the crowd in the hall, saying: 'Dear friends, all lengths and shorts will eventually lead to impermanence. Just look at the grass and trees in the four seasons, the leaves fall and the flowers bloom. Not to mention the heavens and humans in the seven realms since the dust kalpas, the formation, destruction, and rotation of earth, water, fire, and wind, the karma will be exhausted, the three...'

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惡道苦毛髮不添減。唯根蒂神識常存。上根者遇善友申明。當處解脫便是道場。中下癡愚不能覺照。沉迷三界流轉生死。釋尊為伊天上人間設教證明顯發智道。汝等還會么。時有僧問。如何得出離生老病死師曰。青山元不動。浮雲飛去來。僧問君王出陣時如何。師曰。春明門外不問長安。僧曰。如何得覲天子。師曰。盲鶴下清池。魚從腳底過。僧問。如何是佛法大意。師曰。驢事未去馬事到來。僧未喻旨曰。再請垂示。師曰。彩氣夜常動。精靈日少逢。雪峰有偈。送雙峰出嶺。末句云。雷罷不停聲。師更之云。雷震不聞聲。雪峰聞之乃曰。靈雲山頭古月現。雪峰問云。古人道前三三后三三。意旨如何。師云。水中魚山上鳥。峰云。意旨作么生。師云。高可射兮深可釣。問諸方悉皆雜食。未審和尚如何。師云。獨有閩中異雄雄鎮海涯。問久戰砂場。為什麼功名不就。師曰。君王有道三邊靜。何勞萬里筑長城。又云。罷息干戈束手歸朝時如何。師云。慈雲普潤無邊剎。枯樹無花爭奈何長生。問混沌未分時含生何來。師曰。如露柱懷兒(一作胎)曰分后如何。師曰。如片云點太清。曰未審太清還受點也無。師不答曰。恁么即含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。如

【現代漢語翻譯】 現代漢語譯本 惡道（惡劣的境地）的苦難在於毛髮不會增減，唯有根本的神識長存。上等根器的人遇到善知識的開導，當下就能解脫，那裡就是道場。中等和下等根器的人愚癡不能覺悟，沉迷於三界（欲界、色界、無色界）中流轉生死。釋迦牟尼佛為他們在天上人間設立教法，證明並顯發智慧之道。你們能領會嗎？ 當時有僧人問：『如何才能出離生老病死？』 師父說：『青山原本不動，只有浮雲飛來飛去。』 僧人問：『君王出征時如何？』 師父說：『春明門外不問長安（都城）。』 僧人問：『如何才能謁見天子？』 師父說：『盲鶴下清池，魚從腳底過。』 僧人問：『如何是佛法的大意？』 師父說：『驢的事情還沒完，馬的事情又來了。』 僧人沒有領悟，說：『請再次開示。』 師父說：『彩色的雲氣夜晚常常變動，精靈白天很少遇到。』 雪峰禪師有一首偈頌，送雙峰禪師出嶺，最後一句說：『雷停了聲音也不停止。』 師父將它改為：『雷震了卻聽不到聲音。』 雪峰禪師聽了說：『靈雲山頭古月現。』 雪峰禪師問：『古人說前三三后三三，意旨如何？』 師父說：『水中魚，山上鳥。』 雪峰禪師問：『意旨作么生？』 師父說：『高可射兮深可釣。』 有人問：『各方叢林都吃雜食，不知道和尚您如何？』 師父說：『唯獨閩中（福建）不同，雄雄鎮海涯。』 有人問：『久經沙場，為什麼功名不就？』 師父說：『君王有道三邊靜，何勞萬里筑長城。』 又問：『停止戰爭，束手歸朝時如何？』 師父說：『慈雲普潤無邊剎（佛國），枯樹無花爭奈何長生。』 有人問：『混沌未分時，含靈眾生從何而來？』 師父說：『如露柱懷兒（一作胎）。』 問：『分后如何？』 師父說：『如片云點太清（天空）。』 問：『不知道太清還接受點染嗎？』 師父不回答。 問：『這樣說來，含靈眾生沒有來處？』 師父也不回答。 問：『直到純清沒有一點雜染時如何？』 師父說：『猶是真常流注。』 問：『如何是真常流注？』 師父說：『如……』

【English Translation】 English version The suffering of the evil realms (bad states of existence) is that the hairs neither increase nor decrease; only the fundamental consciousness remains. Those of superior capacity, when encountering a virtuous friend's explanation, can attain liberation on the spot; that place is the 'bodhimanda' (place of enlightenment). Those of middling and inferior capacity, being foolish and ignorant, cannot awaken and are immersed in the 'Three Realms' (desire realm, form realm, formless realm), transmigrating through birth and death. 'Shakyamuni Buddha' (founder of Buddhism) established teachings in the heavens and the human world for them, proving and revealing the path of wisdom. Do you all understand? At that time, a monk asked, 'How can one escape birth, old age, sickness, and death?' The master said, 'The green mountains are originally still; only floating clouds fly back and forth.' The monk asked, 'What is it like when a king goes to war?' The master said, 'Outside Chunming Gate, one does not ask about Chang'an (the capital city).' The monk asked, 'How can one have an audience with the emperor?' The master said, 'A blind crane descends into a clear pond; fish pass under its feet.' The monk asked, 'What is the great meaning of the 'Buddha-dharma' (Buddha's teachings)?' The master said, 'The donkey's business is not yet finished, and the horse's business arrives.' The monk did not understand and said, 'Please explain again.' The master said, 'Colored clouds often move at night; spirits are rarely encountered during the day.' 'Xuefeng' (a Zen master) had a verse to send 'Shuangfeng' (another Zen master) out of the mountains, the last line of which said, 'The thunder stops, but the sound does not stop.' The master changed it to, 'The thunder roars, but the sound is not heard.' 'Xuefeng' (a Zen master) heard this and said, 'An ancient moon appears on the peak of 'Lingyun' Mountain.' 'Xuefeng' (a Zen master) asked, 'The ancients said 'three-three before, three-three after.' What is the meaning?' The master said, 'Fish in the water, birds on the mountain.' 'Xuefeng' (a Zen master) asked, 'What is the meaning?' The master said, 'High enough to shoot, deep enough to fish.' Someone asked, 'All the monasteries eat mixed food. What about you, 'Heshang' (monk)?' The master said, 'Only 'Minzhong' (Fujian province) is different, heroically guarding the sea.' Someone asked, 'Having fought on the battlefield for a long time, why has fame not been achieved?' The master said, 'When the king is virtuous, the borders are peaceful; why bother building the Great Wall for ten thousand miles?' Again, someone asked, 'What is it like to cease warfare, lay down arms, and return to the court?' The master said, 'Compassionate clouds universally moisten boundless 'kshetras' (Buddha-fields); what can be done about barren trees having no flowers and longing for eternal life?' Someone asked, 'Before 'chaos' (the undifferentiated state) was divided, where did sentient beings come from?' The master said, 'Like a pillar bearing a child (or fetus).' Asked, 'What about after division?' The master said, 'Like a wisp of cloud touching the 'Taiqing' (highest heaven).' Asked, 'I don't know if the 'Taiqing' (highest heaven) still accepts defilement?' The master did not answer. Asked, 'In that case, sentient beings have no origin?' The master also did not answer. Asked, 'What is it like when it is purely clear and without any defilement?' The master said, 'It is still the flow of true constancy.' Asked, 'What is the flow of true constancy?' The master said, 'Like...'

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鏡長明。曰向上更有事否。師曰有。曰如何是向上事。師曰。打破鏡來相見。問如何是西來意。師曰。井底種林檎。曰學人不會。師曰。今年桃李貴。一顆直千金。問摩尼珠不隨眾色。未審作什麼色。師曰。白色。僧曰。恁么即隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問君王出陣時如何。師曰。呂才葬虎耳。曰其事如何。師曰。坐見白衣天。僧曰。王今何在。師曰。莫觸龍顏。

益州應天和尚。僧問。人人有佛性如何是和尚佛性。師曰。汝喚什麼作佛性。僧曰。恁么即和尚無佛性也。師乃叫快活快活。

福州九峰慈慧禪師。初在溈山遇祐師上堂云。汝等諸人只得大體不得大用。師抽身出去。溈山召之。師更不回顧。溈山云。此子堪為法器。師一日辭溈山入嶺云。某甲辭違和尚。千里之外不離左右。溈山動容曰。善為。

京兆米和尚(亦謂米七師)初參學歸受業寺。有老宿問。月中斷井索時人喚作蛇。未審七師見佛喚作什麼。師曰。若有佛見即同眾生(法眼別云。此是什麼時節問。法燈別云。喚底不是)老宿曰。千年桃核。師令僧去問仰山云。今時還假悟也無。仰山云。悟即不無。爭奈落在第二頭。師深肯之。又令僧去問洞山云。那個究竟作么生。洞山云。卻須問他始得。師亦肯之。僧問。如何

{ "translations": [ "現代漢語譯本", "鏡長明問：『向上』（超越現有境界）還有什麼事嗎？", "禪師說：『有。』", "鏡長明問：『如何是向上事？』", "禪師說：『打破鏡來相見。』（超越表象，直指本心）", "問：『如何是西來意？』（達摩祖師從西方帶來的禪宗真意是什麼？）", "禪師說：『井底種林檎。』（比喻不可能或難以理解的事情）", "問：『學人不會。』（學生不明白）", "禪師說：『今年桃李貴，一顆直千金。』（暗示時機或價值）", "問：『摩尼珠不隨眾色，未審作什麼色？』（摩尼寶珠不隨外界顏色而改變，它本身是什麼顏色？）", "禪師說：『白色。』", "僧人說：『恁么即隨眾色也。』（這樣說來，它還是隨外界顏色而改變了。）", "禪師說：『趙璧本無瑕，相如誑秦主。』（和氏璧本來沒有瑕疵，藺相如欺騙了秦王，暗示真理不容玷污，有時需要權宜之計）", "問：『君王出陣時如何？』（君王出征時是怎樣的？）", "禪師說：『呂才葬虎耳。』（呂才埋葬虎耳，比喻掩蓋真相或無用之物）", "問：『其事如何？』（這件事是怎樣的？）", "禪師說：『坐見白衣天。』（坐在那裡就能見到白衣天神，比喻頓悟或境界提升）", "僧人說：『王今何在？』（君王現在在哪裡？）", "禪師說：『莫觸龍顏。』（不要冒犯君王的尊嚴，暗示不要妄加揣測）", "", "益州應天和尚。", "僧人問：『人人有佛性，如何是和尚佛性？』（每個人都有佛性，和尚的佛性是什麼？）", "禪師說：『汝喚什麼作佛性？』（你把什麼叫做佛性？）", "僧人說：『恁么即和尚無佛性也。』（這樣說來，和尚就沒有佛性了。）", "禪師於是叫道：『快活快活！』", "", "福州九峰慈慧禪師。", "當初在溈山，祐禪師上堂說法時說：『你們這些人只得到了大概，沒有得到大用。』", "慈慧禪師抽身離開。", "溈山禪師叫住他，慈慧禪師沒有回頭。", "溈山禪師說：『這個孩子可以成為法器。』", "慈慧禪師有一天告別溈山禪師，進入山嶺，說：『我告別和尚，即使身在千里之外，也如同在您左右。』", "溈山禪師動容地說：『好好保重。』", "", "京兆米和尚（也叫米七師）。", "當初參學歸來，回到受業寺，有位老宿問：『月亮中間斷了井繩，世人說是蛇，不知道七師見到佛會說什麼？』", "米和尚說：『若有佛見，即同眾生。』（法眼禪師另有說法：『這是什麼時節問？』法燈禪師另有說法：『說的人不對。』）", "老宿說：『千年桃核。』（比喻沒有開悟）", "米和尚讓僧人去問仰山禪師：『現在還用得著開悟嗎？』", "仰山禪師說：『開悟不是沒有，只是落在第二義。』（不是最究竟的）", "米和尚深以為然。", "又讓僧人去問洞山禪師：『那個究竟是怎麼回事？』", "洞山禪師說：『卻須問他始得。』（應該去問他才行）", "米和尚也認可了。", "僧人問：『如何…？』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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是衲衣下事。師云。醜陋任君嫌。不掛雲霞色。

晉州霍山和尚。仰山一僧到自稱。集云峰下四藤條。天下大禪佛參(大禪佛即十二卷。晉州霍山景通和尚也)師乃喚維那搬柴著(一作打鐘著)大禪佛驟步而去。師聞秘魔巖和尚凡有僧到禮拜以木叉叉著。師一日遂往訪之。才見不禮拜。便入秘魔懷裡。秘魔拊師背三下。師起拍手云。師兄我一千里地來便回(一作師兄三千里外賺我來)。

襄州王敬初常侍視事次。米和尚至。王公乃舉筆。米曰。還判得虛空否。公擲筆入廳更不復出。米致疑。至明日憑鼓山供養主入探其意。米亦隨至潛在遮蔽間偵伺。供養主才坐問云。昨日米和尚有什麼言句便不得見。王公曰。師子咬人韓獹逐塊。米師竊聞此語。即省前謬。遽出朗笑曰。我會也我會也。嘗問一僧。一切眾生還有佛性也無。僧云。盡有。公指壁畫狗子云。遮個還有也無。僧無對。公自代云。看咬著。

前福州大安禪師(亦稱大溈和尚)法嗣(除落長慶院三字。蓋師雖曾居長樂府之西院。沒後二十餘年閩帥移招慶。棱和尚來住西院。方奏長慶之額)

益州大隋法真禪師。僧問。劫火洞然大千俱壞。未審此個還壞也無。師云壞。僧云。恁么即隨他去也。師云。隨他去也。問如何是大人相。師云。肚上

【現代漢語翻譯】 現代漢語譯本： 這是關於僧侶穿著的粗布袈裟的事情。霍山和尚說：『醜陋就任憑你們嫌棄，我的袈裟不沾染雲霞的色彩。』

晉州霍山和尚，仰山的一位僧人前來拜訪，自稱來自集云峰下的四藤條。天下大禪佛參拜（大禪佛指的是十二卷，即晉州霍山景通和尚）。霍山和尚於是叫維那搬柴（一說打鐘），大禪佛便快步離開了。霍山和尚聽說秘魔巖和尚每次有僧人來訪，都會用木叉叉住他們。霍山和尚有一天便前去拜訪，剛一見面，沒有禮拜，就直接進入了秘魔的懷裡。秘魔拍了霍山和尚的背三下。霍山和尚起身拍手說：『師兄，我千里迢迢趕來，卻又回去了（一說師兄你從三千里外把我騙來）。』

襄州王敬初常侍處理公務時，米和尚來了。王公拿起筆，米和尚問：『還能判決虛空嗎？』王公扔下筆，進入廳堂，不再出來。米和尚感到疑惑，到第二天，他依靠鼓山供養主去探聽王公的意思。米和尚也跟隨前往，隱藏在屏風後面偵察。供養主剛坐下，就問：『昨天米和尚說了什麼話，就不得相見？』王公說：『獅子咬人，韓獹追逐土塊。』米和尚偷聽到這句話，立刻醒悟了之前的錯誤，隨即大笑說：『我明白了，我明白了。』王公曾經問一位僧人：『一切眾生還有佛性嗎？』僧人說：『都有。』王公指著墻上的畫狗說：『這個也有嗎？』僧人無言以對。王公自己回答說：『小心咬著！』

前福州大安禪師（也稱大溈和尚）的法嗣（除去長慶院三字，因為大安禪師雖然曾經居住在長樂府的西院，去世二十多年後，閩帥將招慶移到西院，棱和尚來住持西院，才奏請改為長慶的匾額）。

益州大隋法真禪師，有僧人問：『劫火燃燒，整個大千世界都毀滅了，請問這個（指佛性）還會毀滅嗎？』法真禪師說：『會毀滅。』僧人說：『既然這樣，那就隨它去吧。』法真禪師說：『隨它去吧。』又問：『什麼是大人相？』法真禪師說：『肚子上。』

【English Translation】 English version: This concerns the matter of the patched robe worn by monks. The monk Huoshan said, 'You may dislike its ugliness, but my robe is not stained with the colors of clouds and mist.'

Monk Huoshan of Jinzhou, a monk from Yangshan came claiming to be from the Four Vines below Jiyun Peak. The Great Chan Buddha pays homage (the Great Chan Buddha refers to the Twelve Scrolls, namely the monk Jingtong of Huoshan in Jinzhou). Monk Huoshan then told the director to move firewood (or ring the bell), and the Great Chan Buddha quickly left. Monk Huoshan heard that whenever monks visited the hermit of Mimo Rock, he would stab them with a wooden fork. One day, Monk Huoshan went to visit him. Upon seeing him, without bowing, he went straight into the hermit of Mimo Rock's embrace. The hermit patted Monk Huoshan's back three times. Monk Huoshan got up, clapped his hands, and said, 'Brother, I came a thousand miles only to return (or Brother, you tricked me from three thousand miles away).'

When Wang Jingchu, the Attendant of Xiangzhou, was handling official duties, the monk Mi arrived. Lord Wang picked up his brush, and monk Mi asked, 'Can you still judge emptiness?' Lord Wang threw down his brush, entered the hall, and did not come out again. Monk Mi was puzzled. The next day, he relied on the patron of Gushan to inquire about Lord Wang's intentions. Monk Mi also followed, hiding behind a screen to observe. As soon as the patron sat down, he asked, 'What words did monk Mi say yesterday that caused him to be denied an audience?' Lord Wang said, 'The lion bites people, while the Korean dog chases after clods.' Monk Mi overheard this and immediately realized his previous mistake. He then laughed loudly and said, 'I understand, I understand!' Lord Wang once asked a monk, 'Do all sentient beings have Buddha-nature?' The monk said, 'All do.' Lord Wang pointed to a painted dog on the wall and said, 'Does this one have it too?' The monk was speechless. Lord Wang answered himself, 'Watch out, it might bite you!'

The Dharma successor of the former Chan Master Daan of Fuzhou (also known as the monk Dahui) (remove the three characters 'Changqing Monastery' because although Chan Master Daan once resided in the West Courtyard of Changle Prefecture, more than twenty years after his death, the military commissioner of Min moved Zhaoqing to the West Courtyard, and monk Leng came to preside over the West Courtyard, only then did he request to change the plaque to Changqing).

Chan Master Fazhen of Dasui in Yizhou, a monk asked, 'When the fire of the kalpa burns and the entire great chiliocosm is destroyed, will this (referring to Buddha-nature) also be destroyed?' Chan Master Fazhen said, 'It will be destroyed.' The monk said, 'In that case, let it go.' Chan Master Fazhen said, 'Let it go.' He also asked, 'What is the mark of a great man?' Chan Master Fazhen said, 'On the belly.'

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不帖榜。師問僧。什麼處去。僧云。西山住庵去。師云。我向東山頭喚汝。汝還來得么。僧云。即不然。師云。汝住庵未得。問生死到來時如何。師云。遇茶喫茶遇飯吃飯。僧云。可誰受供養。師云。合取缽盂。師庵側有一龜。僧問。一切眾生皮里骨。遮個眾生骨裹皮如何。師拈草履于龜邊著。僧無語。問如何是諸佛法要。師舉拂子云。會么。僧云。不會。師云。麈尾拂子。問如何是學人自己。師曰。是我自己。僧云。為什麼卻是和尚自己。師云。是汝自己。問如何是無縫塔。師云。高五尺。僧云。學人不會。師云。鶻侖磚。問和尚百年後法付何人師云。露柱火爐。僧云。還受也無。師云。火爐露柱。有行者領眾到。師問。參得底人喚東作什麼。對曰。不可喚作東。師咄曰。臭驢漢。不喚作東。喚作什麼。行者無語。眾遂散。問如何是和尚家風。師云。赤土畫簸箕。僧云。如何是赤土畫簸箕。師云。簸箕有唇米不跳去。師問一僧。講什麼教法。僧云。百法論。師拈杖子云。從何而起。對云。從緣而起。師云。苦哉苦哉。師問僧。什麼處去。云禮普賢去。師舉拂子云。文殊普賢總在遮里。僧作圓相。拋向后乃禮拜師云。侍者取一帖茶與遮僧。一日眾僧參次。師口作患風勢云。還有人醫得吾口么。時眾僧競送藥以至。俗士

【現代漢語翻譯】 現代漢語譯本： 不帖榜。 禪師問僧人：『你往哪裡去？』 僧人說：『去西山住茅庵。』 禪師說：『我向東山頭呼喚你，你還能來嗎？』 僧人說：『那就不行了。』 禪師說：『你住茅庵還不到時候。』 問：『生死到來時該怎麼辦？』 禪師說：『遇到茶就喝茶，遇到飯就吃飯。』 僧人問：『那麼誰來接受供養呢？』 禪師說：『把你的缽盂收好。』 禪師茅庵旁邊有一隻烏龜，僧人問：『一切眾生都是皮包骨，這隻烏龜是骨包皮，又該怎麼說呢？』 禪師拿起草鞋放在烏龜旁邊。 僧人無語。 問：『什麼是諸佛的根本教義？』 禪師舉起拂塵說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『這是麈尾拂子。』 問：『什麼是學人自己的本性？』 禪師說：『就是我自己。』 僧人問：『為什麼卻是和尚您自己？』 禪師說：『就是你自己的。』 問：『什麼是無縫塔？』 禪師說：『高五尺。』 僧人說：『學人我不明白。』 禪師說：『鶻侖磚。』 問：『和尚您百年之後，將佛法傳付給誰？』 禪師說：『露柱和火爐。』 僧人問：『它們還能接受嗎？』 禪師說：『火爐和露柱。』 有個行者帶領大眾來到，禪師問：『參悟得道的人，叫東邊作什麼？』 回答說：『不可叫作東。』 禪師呵斥道：『臭驢漢！不叫作東，叫作什麼？』 行者無語。 大眾於是散去。 問：『什麼是和尚您的家風？』 禪師說：『用紅土畫的簸箕。』 僧人問：『什麼是用紅土畫的簸箕？』 禪師說：『簸箕有邊沿，米不會跳出去。』 禪師問一個僧人：『你講什麼教法？』 僧人說：『《百法論》。』 禪師拿起杖子說：『從哪裡生起？』 回答說：『從因緣生起。』 禪師說：『苦啊苦啊！』 禪師問僧人：『你往哪裡去？』 回答說：『去禮拜普賢菩薩。』 禪師舉起拂塵說：『文殊菩薩和普賢菩薩總在這裡。』 僧人作一個圓圈，拋向身後，然後禮拜。 禪師說：『侍者，取一帖茶給這位僧人。』 一天，眾僧參拜時，禪師口中作出患風病的樣子說：『還有人能醫治我的口嗎？』 當時眾僧爭相送藥，甚至有世俗之人。

【English Translation】 English version: Not posting the notice. The master asked a monk, 'Where are you going?' The monk replied, 'I'm going to live in a hermitage on West Mountain.' The master said, 'If I call you from the head of East Mountain, will you come?' The monk said, 'That won't do.' The master said, 'You are not ready to live in a hermitage yet.' He asked, 'What should be done when life and death arrive?' The master said, 'Drink tea when you encounter tea, eat rice when you encounter rice.' The monk asked, 'Then who receives the offerings?' The master said, 'Put away your bowl.' Beside the master's hermitage was a turtle. The monk asked, 'All sentient beings are skin wrapped in bone, how about this being, bone wrapped in skin?' The master picked up a straw sandal and placed it beside the turtle. The monk was speechless. He asked, 'What is the essential Dharma of all Buddhas?' The master raised his whisk and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'This is a deer-tail whisk.' He asked, 'What is the student's own self?' The master said, 'It is my own self.' The monk asked, 'Why is it the abbot's own self?' The master said, 'It is your own self.' He asked, 'What is a seamless pagoda?' The master said, 'Five feet tall.' The monk said, 'This student does not understand.' The master said, 'A solid brick.' He asked, 'To whom will the master entrust the Dharma after a hundred years?' The master said, 'A pillar and a stove.' The monk asked, 'Will they receive it?' The master said, 'A stove and a pillar.' A practitioner led the assembly to arrive. The master asked, 'What do those who have attained enlightenment call the east?' He replied, 'It cannot be called east.' The master scolded, 'Stinking donkey! If it's not called east, what is it called?' The practitioner was speechless. The assembly then dispersed. He asked, 'What is the abbot's family style?' The master said, 'A winnowing fan painted with red earth.' The monk asked, 'What is a winnowing fan painted with red earth?' The master said, 'The winnowing fan has a lip, the rice won't jump out.' The master asked a monk, 'What teachings do you lecture on?' The monk said, 'The Treatise on the Hundred Dharmas (Bai Fa Lun).' The master picked up his staff and said, 'From where does it arise?' He replied, 'It arises from conditions.' The master said, 'Suffering, suffering!' The master asked a monk, 'Where are you going?' He replied, 'To pay homage to Samantabhadra (Puxian) Bodhisattva.' The master raised his whisk and said, 'Manjusri (Wenshu) and Samantabhadra are all here.' The monk made a circle, threw it behind him, and then bowed. The master said, 'Attendant, bring a cup of tea to this monk.' One day, while the assembly was paying respects, the master made a gesture as if suffering from a stroke, saying, 'Is there anyone who can cure my mouth?' At that time, the monks competed to offer medicine, even laypeople did.

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聞之亦多送藥。師並不受。七日後師自摑口令正乃云。如許多時鼓遮兩片皮。至今無人醫得吾口。蜀主欽尚遣使屢徴。師皆辭以老病。署神照大師。

韶州靈樹如敏禪師閩川人也。廣主劉氏奕世欽重。署知聖大師。有僧問。佛法至理如何。師展手而已。問如何是和尚家風。師云。千年田八百主。僧云如何是千年田八百主。師云。郎當屋舍沒人修。問如何是西來意。師云。童子莫徭兒。僧云。乞師指示。師云。汝從虔州來。問是什麼得恁么難會。師云。火官頭上風車子。有尼送瓷缽與師。師托起問云。遮個出在什麼處。尼云。出在定州(法燈別云不遠此間)師乃撲破。尼無對(保福代云。欺敵者亡)人問和尚年多少。師云。今日生來日死。又問。和尚生緣什麼處。師云。日出東月落西。師四十餘年化被嶺表。頗有異跡。廣主將興兵。躬入院請師決臧否。師已先知怡然坐化。主怒知事云。和尚何時得疾。對曰。師不曾有疾。適封一函子令俟王來呈之。主開函得一帖子。書云。人天眼目堂中上座。主悟師旨遂寢兵。乃召第一坐開堂說法(即雲門偃和尚法嗣雪峰是也)師全不身散。其葬具龕塔並廣主具辦。今號靈樹真身塔焉。

福州壽山師解禪師行腳時。造洞山法席。洞山問云。阇梨生緣何處。師云。和尚若實問

【現代漢語翻譯】 現代漢語譯本 聽說他經常收到送來的藥物，但他一概不接受。七天後，他自己掌摑自己的嘴巴，說道：『原來這麼長時間，是這兩片嘴唇遮住了。至今沒有人能醫治我的嘴巴。』蜀主非常欽佩他，多次派使者去徵召他，他都以年老多病為由推辭。蜀主授予他『神照大師』的稱號。

韶州靈樹如敏禪師是閩川人。廣主劉氏世代都非常敬重他，授予他『知聖大師』的稱號。有僧人問：『佛法的至理是什麼？』禪師只是伸出手。問：『什麼是和尚的家風？』禪師說：『千年田，八百主。』僧人問：『什麼是千年田，八百主？』禪師說：『破敗的房屋沒人修理。』問：『什麼是西來意(Bodhidharma帶來的禪宗真諦)？』禪師說：『童子莫徭兒(指一種少數民族的兒童)。』僧人說：『請禪師指示。』禪師說：『你從虔州來。』問：『是什麼東西這麼難以理解？』禪師說：『火官(道教神祇)頭上的風車子。』有一位尼姑送給禪師一個瓷缽，禪師托起瓷缽問道：『這個出自什麼地方？』尼姑說：『出自定州(法燈禪師另外說：離這裡不遠)。』禪師於是把瓷缽摔碎。尼姑無言以對(保福禪師代答說：『欺騙敵人的人會滅亡』)。有人問禪師年齡多大，禪師說：『今天生，明天死。』又問：『禪師的生緣在什麼地方？』禪師說：『日出東，月落西。』禪師四十多年來教化嶺南一帶，頗有一些奇異的事蹟。廣主將要興兵，親自到寺院請禪師決斷吉兇。禪師已經預先知道，安然坐化。廣主憤怒地問知事僧：『和尚什麼時候得的病？』知事僧回答說：『禪師不曾有病，只是封好一個函子，讓等大王來時呈上。』廣主打開函子，得到一個帖子，上面寫著：『人天眼目堂中上座。』廣主領悟了禪師的旨意，於是停止了用兵。於是召集第一座開堂說法(就是雲門偃和尚的法嗣雪峰禪師)。禪師的身體沒有散壞。他的葬具、龕塔都由廣主置辦。現在稱為靈樹真身塔。

福州壽山師解禪師在行腳時，來到洞山(Dòngshān)的法席。洞山(Dòngshān)問：『阇梨(Shélí，梵語，意為「弟子」)生緣在什麼地方？』師解(Shījiě)說：『和尚如果真的問，』

【English Translation】 English version Having heard of him, people often sent medicine, but the Master never accepted it. After seven days, the Master slapped his own mouth and said, 'So much time has passed, and these two lips have been covering it. Until now, no one has been able to cure my mouth.' The ruler of Shu greatly admired him and repeatedly sent envoys to summon him, but the Master declined, citing old age and illness. The ruler bestowed upon him the title 'Great Master Shenzhao (神照大師, Great Master of Divine Illumination)'.

Chan Master Rumin (如敏禪師) of Lingshu (靈樹) Monastery in Shaozhou (韶州) was a native of Minchuan (閩川). The Liu family (劉氏) of Guang (廣) deeply revered him for generations, bestowing upon him the title 'Great Master Zhisheng (知聖大師, Great Master of Knowing the Sage)'. A monk asked, 'What is the ultimate truth of the Buddha-dharma?' The Master simply extended his hand. He asked, 'What is the family style of the Abbot?' The Master said, 'A thousand-year field, eight hundred owners.' The monk asked, 'What is a thousand-year field, eight hundred owners?' The Master said, 'Dilapidated houses, no one repairs them.' He asked, 'What is the meaning of the coming from the West (西來意, the essence of Zen Buddhism brought by Bodhidharma)?' The Master said, 'Boy Moyao (莫徭兒, a child of a minority ethnic group).' The monk said, 'Please instruct me, Master.' The Master said, 'You come from Qianzhou (虔州).' He asked, 'Why is it so difficult to understand?' The Master said, 'A windmill on the head of the Fire Official (火官, a Taoist deity).' A nun sent a porcelain bowl to the Master. The Master held it up and asked, 'Where does this come from?' The nun said, 'It comes from Dingzhou (定州) (Dafeng (法燈) said otherwise: not far from here).' The Master then smashed the bowl. The nun had no reply (Baofu (保福) replied on her behalf: 'He who deceives the enemy will perish'). Someone asked the Master how old he was. The Master said, 'Born today, die tomorrow.' He also asked, 'Where is the Master's origin?' The Master said, 'The sun rises in the east, the moon sets in the west.' For more than forty years, the Master's teachings spread throughout the Lingnan (嶺南) region, and there were quite a few extraordinary events. The ruler of Guang was about to raise troops and personally went to the monastery to ask the Master to decide on the auspiciousness. The Master already knew in advance and passed away peacefully in meditation. The ruler angrily asked the steward monk, 'When did the Abbot get sick?' The steward replied, 'The Master was never sick, but he sealed a letter and instructed that it be presented when the King arrived.' The ruler opened the letter and found a note that read: 'The senior seat in the hall is the eye of humans and gods.' The ruler understood the Master's intention and stopped the military campaign. He then summoned the first seat to open the hall and preach the Dharma (that is, Zen Master Xuefeng (雪峰) , a Dharma heir of Zen Master Yunmen (雲門)). The Master's body did not decay. His burial implements and stupa were all provided by the ruler of Guang. It is now called the True Body Pagoda of Lingshu (靈樹真身塔).

When Chan Master Shijie (師解禪師) of Shoushan (壽山) in Fuzhou (福州) was traveling, he visited the Dharma seat of Dongshan (洞山). Dongshan (洞山) asked, 'Where is the Shélí's (阇梨, a Sanskrit term meaning 'disciple') origin?' Shijie (師解) said, 'If the Abbot really asks,'

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某甲。即是閩中人。洞山云。汝父名什麼。師云。今日蒙和尚致此一問。直得忘前失后。住壽山。上堂云。諸上坐。幸有真實言語相勸。諸兄弟合各自體悉。凡聖情盡體露真如。但一時卸劫從前虛妄攀緣塵垢心。如虛空相似。他時後日合識得些子好惡。閩師問曰。壽山年多少。師云。與虛空齊年。曰虛空年多少。師云。與壽山齊年。

饒州峣山和尚。有僧問。如何是西來意。師曰。仲冬嚴寒。問如何是和尚深深處。師曰。待汝舌頭落地。即向汝道。問如何是丈六金身。師曰。判官斷案相公改。長慶問。從上宗乘此間如何言論。師曰。有愿不負先聖。長慶雲。不負先聖作么生。師曰。不露。長慶雲。恁么即請師領話。師曰。什麼處去來。長慶雲。只者(舊作首字)什麼處去來。

泉州莆田縣國歡崇福院慧日大師。福州侯官縣人也。姓黃氏。生而有異。及長名文矩。為縣獄卒。往往棄役往神光靈觀和尚及西院大安禪師所。吏不能禁。后謁萬歲塔譚空禪師落髮。不披袈裟不受具戒。唯以雜彩為掛子。復至觀和尚所。觀曰我非汝師。汝去禮西院去。師攜一小青竹杖入西院法堂。安遙見而笑曰。入涅槃堂去。師應諾。輪竹杖而入。時有五百許僧。染時疾。師以杖次第點之。各隨點而起。閩王禮重創國歡禪苑以居之。

【現代漢語翻譯】 現代漢語譯本： 某甲，是閩中人。洞山問：『你父親叫什麼名字？』 慧日大師說：『今日蒙和尚您這樣一問，我真是忘前失后。』（慧日大師）住在壽山，上堂說法時說：『各位，幸好有真實的言語互相勸勉，各位兄弟應當各自體會。凡夫和聖人的情念都消盡了，就顯露出真如本性。只要一時卸下長久以來的虛妄攀緣和塵垢心，就像虛空一樣。他時後日，總會認識到一些好壞。』 閩地的僧人問：『壽山有多少年了？』 慧日大師說：『和虛空一樣長。』 僧人問：『虛空有多少年了？』 慧日大師說：『和壽山一樣長。』

饒州峣山和尚，有僧人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』 峣山和尚說：『仲冬嚴寒。』 僧人問：『如何是和尚您深深的境界？』 峣山和尚說：『等你舌頭落地，我就告訴你。』 僧人問：『如何是丈六金身（佛像）？』 峣山和尚說：『判官斷案，相公修改。』 長慶問：『從上古以來的宗乘（禪宗傳承），在這裡如何言論？』 峣山和尚說：『有愿不辜負先聖。』 長慶說：『不辜負先聖，怎麼做？』 峣山和尚說：『不露。』 長慶說：『既然這樣，請您領話（引導我）。』 峣山和尚說：『什麼地方來？』 長慶說：『就是這個什麼地方來。』

泉州莆田縣國歡崇福院慧日大師，是福州侯官縣人，姓黃。出生時就有奇異之處，長大后名叫文矩，擔任縣裡的獄卒。常常拋棄職務去神光靈觀和尚以及西院大安禪師那裡，官吏無法禁止。後來拜謁萬歲塔譚空禪師落髮，不穿袈裟，也不受具足戒，只用雜色的彩布做成掛飾。又到靈觀和尚那裡，靈觀和尚說：『我不是你的老師，你去禮拜西院吧。』 慧日大師拿著一根小青竹杖進入西院法堂，大安禪師遠遠看見就笑著說：『入涅槃堂去。』 慧日大師應諾，輪著竹杖走了進去。當時有五百多僧人，染上了時疫，慧日大師用竹杖依次點他們，各人隨著點而起身。閩王非常敬重他，建立了國歡禪苑讓他居住。

【English Translation】 English version: Moujia was a person from Minzhong. Dongshan asked: 'What is your father's name?' The master (Huiri) said: 'Today, I am honored by the venerable monk's question, causing me to completely forget the past and lose sight of the future.' (Huiri) resided at Shoushan, and during an ascending-the-dharma-hall sermon, he said: 'All of you, fortunately, there are true words to encourage each other. All brothers should each realize this for themselves. When the emotions of ordinary beings and sages are exhausted, the true nature of Tathagata is revealed. Just for a moment, unload the long-standing false clinging and the mind of defilement, like the void. In the future, you will recognize some good and bad.' A monk from Min asked: 'How old is Shoushan?' The master said: 'The same age as the void.' The monk asked: 'How old is the void?' The master said: 'The same age as Shoushan.'

Venerable Yaoshan of Raozhou, a monk asked: 'What is the meaning of the Bodhidharma's coming from the West (the true essence of Zen Buddhism brought by Bodhidharma)?' Venerable Yaoshan said: 'Midwinter is severely cold.' The monk asked: 'What is the venerable monk's profound state?' Venerable Yaoshan said: 'When your tongue falls to the ground, I will tell you.' The monk asked: 'What is the sixteen-foot golden body (Buddha statue)?' Venerable Yaoshan said: 'The judge pronounces the verdict, and the minister revises it.' Changqing asked: 'How should the teachings of the ancestral lineage (Zen lineage) from ancient times be discussed here?' Venerable Yaoshan said: 'Having the vow to not let down the former sages.' Changqing said: 'How does one not let down the former sages?' Venerable Yaoshan said: 'Not revealing.' Changqing said: 'In that case, please guide me.' Venerable Yaoshan said: 'Where are you coming from?' Changqing said: 'Just this, where are you coming from?'

Master Huiri of Chongfu Temple in Guohuan, Putian County, Quanzhou, was a native of Houguan County, Fuzhou, with the surname Huang. He was born with extraordinary qualities. When he grew up, he was named Wenju and served as a prison guard in the county. He often abandoned his duties to go to Venerable Shenguang Lingguan and Zen Master Daan of the West Temple, which the officials could not prevent. Later, he visited Zen Master Tankong of Wansui Pagoda and had his head shaved, not wearing a kasaya (Buddhist robe) or receiving the full precepts, only using colorful cloth as ornaments. He went to Venerable Lingguan again, and Venerable Lingguan said: 'I am not your teacher, you should pay respects to the West Temple.' Master Huiri carried a small green bamboo staff and entered the dharma hall of the West Temple. Zen Master Daan saw him from afar and smiled, saying: 'Go to the Nirvana Hall.' Master Huiri acknowledged and swung the bamboo staff as he entered. At that time, there were more than five hundred monks suffering from an epidemic. Master Huiri touched them one by one with the bamboo staff, and each of them rose as they were touched. The King of Min greatly respected him and built Guohuan Zen Monastery for him to reside in.

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厥後頗多靈蹟。唐乾寧中示滅。

臺州浮江和尚。有時雪峰和尚領眾到問云。即今有二百人寄院過夏得也無。師將拄杖劃地一下云。著不得即道。雪峰無語。

潞州淥水和尚。僧問。如何是祖師西來意。師云。還見庭前花葯欄么。僧無語。

廣州文殊院圓明禪師福州人。姓陳氏。本參大溈得旨。后造雪峰請益法無異味。又嘗游五臺山睹文殊化現。乃隨方建院以文殊為額。開寶中前樞密使李崇矩巡護南方。因入師院睹地藏菩薩像。問僧曰。地藏何以展手。僧曰。手中珠被賊偷卻也。李卻問師。既是地藏為什麼遭賊。師曰。今日捉下也。李乃謝之。淳化元年示滅。壽一百三十有六。

前趙州從諗禪師法嗣

洪州武寧縣新興嚴陽尊者。僧問。如何是佛。師曰。土塊。曰如何是法。師曰。地動也。曰如何是僧。師曰。吃粥吃飯。僧問。如何是新興水。師曰。前面江里。僧問。如何是應物現形。師曰。與我拈床子過來。師常有一蛇一虎。隨從左右手中與食。

楊州城東光孝院慧覺禪師。僧問。覺花才綻遍滿娑婆。祖印西來合譚何事。師曰。情生智隔。曰此是教意。師曰。汝披什麼衣服。問一棒打破虛空時如何。師曰。困即歇去。師問宋齊丘。還會道么。宋曰。道也著不得。師曰。有著不得

【現代漢語翻譯】 現代漢語譯本： 此後出現了很多靈異事蹟。唐朝乾寧年間圓寂。 臺州浮江和尚。有一次雪峰和尚帶領眾人來拜訪，問道：『現在有兩百人要借貴寺院過夏天，可以嗎？』浮江和尚用拄杖在地上劃了一下，說：『容不下就說。』雪峰和尚無言以對。 潞州淥水和尚。有僧人問：『如何是祖師西來意？』淥水和尚說：『還看見庭前的花葯欄嗎？』僧人無言以對。 廣州文殊院圓明禪師，福州人，姓陳。最初參拜大溈禪師得其要旨，後來又去雪峰禪師處請教，發現佛法並無不同。又曾經遊歷五臺山，親眼見到文殊菩薩顯現。於是隨處建立寺院，以『文殊』為名。開寶年間，前樞密使李崇矩巡視南方，進入圓明禪師的寺院，看到地藏菩薩像，問僧人說：『地藏菩薩為什麼伸出手？』僧人說：『手中的寶珠被賊偷走了。』李崇矩反問圓明禪師：『既然是地藏菩薩，為什麼會被賊偷？』圓明禪師說：『今天已經抓到賊了。』李崇矩於是向禪師道謝。淳化元年圓寂，享年一百三十六歲。 前趙州從諗（Zhaozhou Congshen）禪師的法嗣 洪州武寧縣新興嚴陽尊者。有僧人問：『如何是佛？』嚴陽尊者說：『土塊。』僧人問：『如何是法？』嚴陽尊者說：『地動也。』僧人問：『如何是僧？』嚴陽尊者說：『吃粥吃飯。』僧人問：『如何是新興水？』嚴陽尊者說：『前面江里。』僧人問：『如何是應物現形？』嚴陽尊者說：『與我把床搬過來。』嚴陽尊者經常有一條蛇和一隻老虎跟隨左右，他用手餵它們食物。 揚州城東光孝院慧覺禪師。有僧人問：『覺悟之花才綻放就遍滿娑婆（Suo Po，佛教術語，指我們所處的世界），祖師西來究竟要談論什麼事？』慧覺禪師說：『情生智隔。』僧人說：『這是教義的意思。』慧覺禪師說：『你披的是什麼衣服？』僧人問：『一棒打破虛空時如何？』慧覺禪師說：『困了就休息去。』慧覺禪師問宋齊丘：『會說嗎？』宋齊丘說：『說也說不得。』慧覺禪師說：『有說不得的。』

【English Translation】 English version: After that, there were many miraculous events. He passed away during the Qianning period of the Tang Dynasty. Zen Master Fujing of Taizhou once Xuefeng Zen Master led a group to visit and asked: 'Now there are two hundred people who want to stay in your monastery for the summer, is that possible?' The Master Fujing drew a line on the ground with his staff and said: 'If it's not possible, just say so.' Xuefeng was speechless. Zen Master Lushui of Luzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Lushui said: 'Have you seen the flower and medicine railing in front of the courtyard?' The monk was speechless. Zen Master Yuanming of Wenshu Monastery in Guangzhou, a native of Fuzhou, whose surname was Chen. He initially studied with Zen Master Dawei and attained his essence. Later, he went to Xuefeng Zen Master for further instruction and found that the Dharma was no different. He also once traveled to Mount Wutai and personally witnessed the manifestation of Manjusri Bodhisattva (Wenshu Pusa). Therefore, he established monasteries everywhere, naming them 'Wenshu'. During the Kaibao period, Li Chongju, the former Privy Councilor, inspected the South and entered Zen Master Yuanming's monastery. Seeing the statue of Ksitigarbha Bodhisattva (Dizang Pusa), he asked the monk: 'Why is Ksitigarbha Bodhisattva extending his hand?' The monk said: 'The jewel in his hand has been stolen by a thief.' Li Chongju retorted to Zen Master Yuanming: 'Since he is Ksitigarbha Bodhisattva, why was he robbed by a thief?' Zen Master Yuanming said: 'The thief has been caught today.' Li Chongju then thanked the Zen Master. He passed away in the first year of Chunhua, at the age of one hundred and thirty-six. The Dharma successor of the former Zen Master Zhaozhou Congshen. Venerable Yanyang of Xinxing in Wuning County, Hongzhou. A monk asked: 'What is Buddha?' Venerable Yanyang said: 'A clod of earth.' The monk asked: 'What is Dharma?' Venerable Yanyang said: 'The earth moves.' The monk asked: 'What is Sangha?' Venerable Yanyang said: 'Eating congee and rice.' The monk asked: 'What is Xinxing water?' Venerable Yanyang said: 'In the river in front.' The monk asked: 'What is responding to things and manifesting forms?' Venerable Yanyang said: 'Bring the bed over here for me.' Venerable Yanyang often had a snake and a tiger following him, and he fed them food by hand. Zen Master Huijue of Guangxiao Monastery in the east of Yangzhou City. A monk asked: 'The flower of enlightenment has just bloomed and fills the Saha world (Suo Po, Buddhist term for the world we live in). What exactly did the Patriarch come from the West to discuss?' Zen Master Huijue said: 'Affection arises, wisdom is separated.' The monk said: 'This is the meaning of the teachings.' Zen Master Huijue said: 'What kind of clothes are you wearing?' The monk asked: 'What happens when a staff breaks through the void?' Zen Master Huijue said: 'If you are tired, go rest.' Zen Master Huijue asked Song Qiqiu: 'Can you speak?' Song Qiqiu said: 'It cannot be spoken.' Zen Master Huijue said: 'There is something that cannot be spoken.'

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無著不得。宋曰。總不恁么。師曰。著不得底。宋無對。師領眾出。見露柱師合掌曰。不審世尊。一僧曰。和尚是露柱。師曰。啼得血流無用處。不如緘口過殘春。僧問。遠遠投師師意如何。曰官家嚴切不許安排。曰師豈無方便。師曰。且向火倉里一宿。張居士問。爭奈老何。師曰。年多少。張曰。八十也。師曰。可謂老也。曰究竟如何。師曰。直至千歲也未住。有人問。某甲平生愛殺牛。還有罪否。師曰。無罪。曰為什麼無罪。師曰。殺一個還一個。

隴州國清院奉禪師。問祖意與教意同別。師曰。雨滋三草秀。春風不裹頭。僧曰。畢竟是一是二。師曰。祥雲競起巖洞不虧。問如何是和尚家風。師曰。臺柈椅子火爐牕牖。問如何是出家人。曰銅頭鐵額鳥嘴鹿身。僧曰。如何是出家人本分事。師曰。早起不審夜間珍重。僧問牛頭未見四祖時。為什麼鳥獸銜花。師曰。如陜府人送錢財與鐵牛。曰見后為什麼不街花。師曰。木馬投明行八百。問十二時中如何降伏其心。師曰。敲冰求火論劫不逢。問十二分教是止啼之義。離卻止啼請師一句。師曰。孤峰頂上雙角女。問如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿婆。問如何是西來意。師曰。東壁打西壁。問如何是撲不破底句。師曰。不隔毫釐時人遠向。

【現代漢語翻譯】 現代漢語譯本： 無著（Wuzhu，人名，此處指一種執著）不得。宋僧說：『總不是這樣。』 師父說：『執著于不得。』 宋僧無言以對。師父帶領眾人出去，看見露柱（luzhu，露天的柱子）師父合掌說：『不敢問世尊。』 一僧人說：『和尚是露柱。』 師父說：『啼得血流也無用處，不如閉口度過殘春。』 僧人問：『遠遠地來投奔師父，師父意下如何？』 師父說：『官府嚴厲，不允許安排。』 僧人說：『師父難道沒有方便之法？』 師父說：『暫且到火倉里住一宿。』 張居士問：『最終如何對待老朽？』 師父說：『年紀多大了？』 張居士說：『八十歲了。』 師父說：『可謂老了。』 張居士說：『究竟如何？』 師父說：『即使活到千歲也留不住。』 有人問：『我平生喜歡殺牛，還有罪嗎？』 師父說：『無罪。』 問：『為什麼無罪？』 師父說：『殺一個，還一個。』

隴州國清院奉禪師問：『祖師的意旨與教義相同還是不同？』 師父說：『雨水滋潤，三草茂盛；春風吹拂，不包頭巾。』 僧人說：『畢竟是一還是二？』 師父說：『祥雲競相升起，巖洞沒有虧損。』 問：『如何是和尚的家風？』 師父說：『檯盤、椅子、火爐、窗戶。』 問：『如何是出家人？』 師父說：『銅頭鐵額，鳥嘴鹿身。』 僧人說：『如何是出家人本分事？』 師父說：『早起不審視，夜間要珍重。』 僧人問：『牛頭（Niutou，牛頭宗）未見四祖（Sizu，禪宗四祖道信）時，為什麼鳥獸銜花？』 師父說：『如同陜府人送錢財給鐵牛。』 僧人說：『見四祖后為什麼不銜花？』 師父說：『木馬天亮就行八百里。』 問：『十二時中如何降伏其心？』 師父說：『敲冰求火，歷劫也找不到。』 問：『十二分教是止啼的方便之說，離開止啼，請師父說一句。』 師父說：『孤峰頂上雙角女。』 問：『如何是佛法大意？』 師父說：『釋迦（Shijia，釋迦摩尼佛）是牛頭獄卒，祖師是馬面阿婆。』 問：『如何是西來意？』 師父說：『東墻打西墻。』 問：『如何是撲不破的句子？』 師父說：『不隔毫釐，世人卻遠遠地向外尋求。』

【English Translation】 English version: Wuzhu (Wuzhu, a name, here refers to an attachment) is not attainable. A Song Dynasty monk said, 'It's not like that at all.' The master said, 'Attachment to the unattainable.' The Song Dynasty monk had no reply. The master led the assembly out and, seeing a luzhu (luzhu, an exposed pillar), the master put his palms together and said, 'I dare not question the World Honored One.' A monk said, 'The abbot is a luzhu.' The master said, 'Crying blood is useless; better to shut your mouth and pass the remaining spring.' A monk asked, 'Coming from afar to seek the master, what is the master's intention?' The master said, 'The government is strict and does not allow arrangements.' The monk said, 'Does the master have no expedient means?' The master said, 'For now, spend a night in the fire storehouse.' Layman Zhang asked, 'What will ultimately happen to this old man?' The master said, 'How old are you?' Layman Zhang said, 'Eighty years old.' The master said, 'You can be called old.' Layman Zhang said, 'What is the ultimate truth?' The master said, 'Even living to a thousand years, you cannot stay.' Someone asked, 'I have loved killing cows all my life; is there any sin?' The master said, 'No sin.' He asked, 'Why is there no sin?' The master said, 'Kill one, repay one.'

Chan Master Feng of Guoqing Monastery in Longzhou asked, 'Are the ancestral intent and the teachings the same or different?' The master said, 'Rain nourishes, and the three grasses flourish; the spring breeze blows, not covering the head.' The monk said, 'Ultimately, is it one or two?' The master said, 'Auspicious clouds rise together, and the cave is not diminished.' He asked, 'What is the abbot's family style?' The master said, 'Tray, chair, stove, window.' He asked, 'What is a renunciate?' The master said, 'Copper head, iron forehead, bird's beak, deer's body.' The monk said, 'What is the fundamental duty of a renunciate?' The master said, 'Rising early, not examining; cherishing the night.' A monk asked, 'When Niutou (Niutou, the Niutou School) had not yet seen the Fourth Patriarch (Sizu, the Fourth Chan Patriarch Daoxin), why did birds and beasts carry flowers?' The master said, 'Like the people of Shan Prefecture sending money and goods to an iron ox.' The monk said, 'Why do they not carry flowers after seeing the Fourth Patriarch?' The master said, 'A wooden horse travels eight hundred miles by dawn.' He asked, 'How to subdue the mind in the twelve periods of the day?' The master said, 'Seeking fire by knocking on ice, you will not encounter it even in kalpas.' He asked, 'The twelve divisions of teachings are for the sake of stopping children's crying; apart from stopping crying, please say a word, Master.' The master said, 'A two-horned woman on the peak of a solitary peak.' He asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Shijia (Shijia, Shakyamuni Buddha) is a bull-headed jailer, and the patriarch is a horse-faced old woman.' He asked, 'What is the meaning of the coming from the West?' The master said, 'Hitting the west wall from the east wall.' He asked, 'What is the unbreakable phrase?' The master said, 'Not separated by a hair's breadth, yet people seek it far away.'

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婺州木陳從朗禪師。僧問。放鶴出籠和雪去時如何。師曰。我道不一色因金剛倒。僧問。既是金剛不壞身。為什麼卻倒地。師敲禪床曰。行住坐臥。師將歸寂。有頌曰。

三十年來住木陳　　時中無一假功成 　有人問我西來意　　展似眉毛作么生

婺州新建禪師不度小師。有僧問。和尚年老何不畜一童子侍奉。師曰。有瞽聵者為吾討來。僧辭。師問。什麼處去。僧曰。府下開元寺去。師曰。我有一信附與了。寺主汝將得去否。僧曰。便請。師曰。想汝也不奈何。

杭州多福和尚。僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰學人不會。師曰。三莖四莖曲。僧問。如何是納衣下事。師曰。大有人疑在。曰為什麼如是。師曰。月里藏頭。

益州西睦和尚上堂。有一俗士舉手云。和尚便是一頭驢。師曰。老僧被汝騎。彼無語去。后三日再來自言。某甲三日前著賊。師拈拄杖趁出。師有時驀喚侍者。侍者應諾。師曰。更深夜靜共伊商量。

前衢州子湖巖利蹤禪師法嗣

臺州勝光和尚。問如何是和尚家風。師曰。福州荔枝泉州刺桐。問如何是佛法兩字。師曰。即便道。僧曰。請師道。師曰。穿耳胡僧笑點頭。龍華照和尚來。師把住云。作么生。照云。莫錯。師乃放手。照云。久

【現代漢語翻譯】 現代漢語譯本 婺州木陳從朗禪師。（有）僧人問：『放鶴出籠，和雪而去，是怎樣的景象？』禪師說：『我說並非一成不變，因此金剛（指堅固不壞之身）也會倒下。』僧人問：『既然是金剛不壞之身，為什麼還會倒地？』禪師敲擊禪床說：『行住坐臥（都是如此）。』禪師將要圓寂時，作偈說： 『三十年來住在木陳，時時刻刻沒有虛假的功夫成就。 有人問我西來的真意，展開眉毛又該如何作答？』 婺州新建禪師不收小沙彌。有僧人問：『和尚您年老了，為什麼不收一個童子來侍奉？』禪師說：『找一個又聾又瞎的人為我找來。』僧人告辭。禪師問：『去哪裡？』僧人說：『去府下的開元寺。』禪師說：『我有一封信要附帶給你，寺主，你能帶去嗎？』僧人說：『請說。』禪師說：『我想你也是無可奈何。』 杭州多福和尚。（有）僧人問：『什麼是多福寺的一叢竹子？』禪師說：『一莖兩莖斜。』（僧人）說：『學人不懂。』禪師說：『三莖四莖曲。』僧人問：『什麼是納衣（指僧人的袈裟）下的事？』禪師說：『很多人都在懷疑。』（僧人）說：『為什麼會這樣？』禪師說：『月亮里藏著頭。』 益州西睦和尚上堂。有一位俗人舉手說：『和尚你就是一頭驢。』禪師說：『老僧被你騎。』那人無話可說。三天後再次前來，自言：『某甲三天前著了賊。』禪師拿起拄杖趕他出去。禪師有時突然呼喚侍者。侍者應聲回答。禪師說：『更深夜靜，與他（指侍者）商量。』 前衢州子湖巖利蹤禪師的法嗣 臺州勝光和尚。（有僧）問：『什麼是和尚的家風？』禪師說：『福州的荔枝，泉州的刺桐。』問：『什麼是佛法兩字？』禪師說：『立即說出來。』僧人說：『請師父說。』禪師說：『穿耳的胡僧笑著點頭。』龍華照和尚來（拜訪）。禪師抓住他說：『作么生？』照（和尚）說：『莫錯。』禪師於是放手。照（和尚）說：『久仰。』

【English Translation】 English version Zen Master Mu Chen Cong Lang of Wuzhou. A monk asked: 'What is it like when a crane is released from its cage and leaves with the snow?' The Master said: 'I say it is not uniform, therefore even Vajra (referring to the indestructible body) will fall.' The monk asked: 'Since it is the indestructible Vajra body, why does it fall to the ground?' The Master struck the Zen bed and said: 'Walking, standing, sitting, lying down (it is all the same).' As the Master was about to pass away, he composed a verse: 'For thirty years I have lived in Mu Chen, at every moment without any false effort accomplished. If someone asks me the meaning of the coming from the West, how should I answer when I spread my eyebrows?' Zen Master Xinjian of Wuzhou did not accept young novices. A monk asked: 'Venerable Master, you are old, why don't you keep a young boy to serve you?' The Master said: 'Find someone who is deaf and blind to find one for me.' The monk took his leave. The Master asked: 'Where are you going?' The monk said: 'To Kaiyuan Temple in the prefecture.' The Master said: 'I have a letter to attach to you, Temple Master, can you take it?' The monk said: 'Please tell me.' The Master said: 'I think you are also helpless.' Monk Duofu of Hangzhou. A monk asked: 'What is a clump of bamboo at Duofu?' The Master said: 'One stalk, two stalks, slanting.' (The monk) said: 'This student does not understand.' The Master said: 'Three stalks, four stalks, crooked.' A monk asked: 'What is the matter beneath the kasaya (referring to the monk's robe)?' The Master said: 'Many people are doubting it.' (The monk) said: 'Why is it like this?' The Master said: 'Hiding the head in the moon.' Abbot Ximu of Yizhou ascended the hall. A layman raised his hand and said: 'Venerable Master, you are a donkey.' The Master said: 'The old monk is being ridden by you.' The man was speechless. Three days later, he came again and said: 'I was robbed three days ago.' The Master picked up his staff and chased him out. Sometimes the Master would suddenly call the attendant. The attendant would respond. The Master said: 'Late at night, let's discuss it together.' Successor of Zen Master Lizong of Zihu Rock in Quzhou Monk Shengguang of Taizhou. (Someone) asked: 'What is the family style of the Venerable Master?' The Master said: 'Lychees from Fuzhou, coral trees from Quanzhou.' Asked: 'What are the two words of the Buddha Dharma?' The Master said: 'Say it immediately.' The monk said: 'Please, Master, say it.' The Master said: 'The ear-pierced barbarian monk smiles and nods.' Monk Longhua Zhao came (to visit). The Master grabbed him and said: 'What's going on?' Zhao (Monk) said: 'Don't be mistaken.' The Master then let go. Zhao (Monk) said: 'I have long admired you.'

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向勝光。師默然。照乃辭。師門送云。自此一別什麼處相見。照呵呵而去。

漳州浮石和尚上堂云。山僧開卜鋪。能斷人貧富定人生死。時有僧出雲。離卻生死貧富。不落五行請師直道。師云。金木水火土。

紫桐和尚。僧問如何是紫桐境。師曰。阿爾眼裡著沙得么。曰大好紫桐境也不識。師曰。老僧不諱此事。其僧出去。師下禪床擒住云。今日好個公案。老僧未得分文入手。曰賴遇某甲是僧。師曰。禍不單行。

日容和尚。奯(音豁)上座參。師拊掌三下云。猛虎當軒誰是敵者。奯曰。俊鷂沖天阿誰捉得。師曰。彼此難當。曰且休未斷遮公案。師將拄杖舞歸方丈。奯無語。師曰。死卻遮漢也(雲山云。奯不別前語)。

前鄂州茱萸和尚法嗣

石梯和尚。僧新到于師前立少頃便出。師曰。有什麼辨白處。僧再立良久。師曰。辨得也辨得也。僧曰。辨後作么生。師曰。埋卻得也。僧曰。蒼天蒼天。師曰。適來卻恁么如今還不當。僧。乃出去。

天龍和尚法嗣

婺州金華山俱胝和尚初住庵。有尼名實際。到庵戴笠子執錫繞師三匝云。道得即拈下笠子。三問。師皆無對。尼便去。師曰。日勢稍晚且留一宿。尼曰。道得即宿。師又無對。尼去後嘆曰。我雖處丈夫之形。而無丈夫之

氣。擬棄庵往諸方參尋。其夜山神告曰。不須離此山。將有大菩薩來為和尚說法也。果旬日天龍和尚到庵。師乃迎禮具陳前事。天龍豎一指而示之。師當下大悟。自此凡有參學僧到。師唯舉一指無別提唱。有一童子于外被人詰曰。和尚說何法要。童子豎起指頭。歸而舉似師。師以刀斷其指頭。童子叫喚走出。師召一聲。童子回首。師卻豎起指頭。童子豁然領解。師將順世。謂眾曰。吾得天龍一指頭禪一生用不盡。言訖示滅(長慶代眾云。美食不中飽人吃。玄沙云。我當時若見。拗折指頭。玄覺云。且道。玄沙恁么道意作么生。云居錫云。只如玄沙恁么道。肯伊不肯伊。若肯何言拗折指頭。若不肯俱胝過在什麼處。先曹山云。俱胝承當處鹵莽。只認得一機一境一種。是拍手拊掌是他西園奇怪。玄覺又云。且道俱胝還悟也未。若悟為什麼道承當處莽鹵。若不悟又道用一指頭禪不盡。且道曹山意旨在什麼處)。

前長沙景岑禪師法嗣

明州雪竇山常通禪師邢州人也。姓李氏。入鵲山出家。年二十本州開元寺受戒。習經律凡七載。乃曰。摩騰入漢譯著斯文。達磨來梁復明何事。遂遠參長沙岑和尚。岑問曰。何處人。師曰。邢州人。岑曰。我道不從彼來。曰和尚還曾住此無。岑然之。乃容入室。后往洞山石霜而法無

【現代漢語翻譯】 現代漢語譯本：俱胝和尚打算離開庵去各處參訪求法。當晚，山神告訴他說：『不必離開這座山，將有大菩薩來為和尚您說法。』果然，十天後天龍和尚來到庵里。俱胝於是迎接並禮拜，詳細陳述了之前的事情。天龍豎起一根手指來開示他。俱胝當下大悟。從此以後，凡是有參學的僧人來到，俱胝只舉起一根手指，沒有其他的提唱。有一個童子在外面被人問到：『和尚說的是什麼佛法要義？』童子豎起指頭。回來后把這件事告訴了俱胝。俱胝用刀砍斷了他的指頭。童子叫喊著跑了出去。俱胝喚了一聲，童子回頭。俱胝卻又豎起指頭。童子豁然領悟。俱胝將要圓寂時，對眾人說：『我得到天龍的一指頭禪，一生都用不完。』說完就圓寂了（長慶替大眾說：『美味佳餚不能讓吃飽的人吃。』玄沙說：『我當時如果見到，就拗斷他的指頭。』玄覺說：『且說，玄沙這麼說的用意是什麼？』云居錫說：『就像玄沙這麼說，是肯定他還是否定他？如果肯定，為何說拗斷指頭？如果不肯定，俱胝的過錯在哪裡？』先前曹山說：『俱胝承當的地方太草率，只認識到一機一境一種。』拍手拊掌是他在西園的奇怪之處。玄覺又說：『且說俱胝還開悟了嗎？如果開悟了，為什麼說承當的地方草率？如果沒開悟，又說用一指頭禪用不盡。且說曹山的意旨是什麼？』）。 前長沙景岑禪師的法嗣 明州雪竇山常通禪師，邢州人，姓李。入鵲山出家。二十歲在本州開元寺受戒。學習經律七年。於是說：『摩騰（Kasyapa Matanga，東漢時來華的印度僧人）入漢翻譯著作這些文字，達磨（Bodhidharma，禪宗初祖）來梁又闡明了什麼事？』於是遠去參訪長沙岑和尚。岑問：『哪裡人？』常通說：『邢州人。』岑說：『我說不從那裡來。』常通說：『和尚還曾住在這裡嗎？』岑認可了。於是允許他進入室內。後來前往洞山（Mount Dongshan）石霜（Shishuang Qingzhu，唐代禪師），但沒有記載他的得法經歷。

【English Translation】 English version: Master Jushi (Kuzhi, a Buddhist monk) intended to leave his hermitage to seek Dharma in various places. That night, the mountain deity told him, 'There is no need to leave this mountain. A great Bodhisattva will come to expound the Dharma for you, Venerable Monk.' Indeed, ten days later, Master Tianlong (Tianlong, a Buddhist monk) arrived at the hermitage. Jushi then greeted him with reverence and recounted the previous events in detail. Tianlong held up a single finger to instruct him. Jushi had a great enlightenment immediately. From then on, whenever monks came to study, Jushi would only raise one finger, without any other teachings. A young boy was questioned outside, 'What Dharma essence does the Master teach?' The boy raised his finger. Upon returning, he told Jushi about this. Jushi cut off the boy's finger with a knife. The boy cried out and ran away. Jushi called out once, and the boy turned his head. Jushi then raised his finger again. The boy suddenly understood. When Jushi was about to pass away, he said to the assembly, 'I received Tianlong's one-finger Zen, and I will never exhaust it in my lifetime.' After saying this, he passed away. (Changqing (Changqing Huileng, a Buddhist monk) said on behalf of the assembly, 'Delicious food is not for those who are full.' Xuansha (Xuansha Shibei, a Buddhist monk) said, 'If I had seen it at that time, I would have broken his finger.' Xuanjue (Yongjia Xuanjue, a Buddhist monk) said, 'Tell me, what was Xuansha's intention in saying that?' Yunju Xi (Yunju Xi, a Buddhist monk) said, 'Just like Xuansha said, does he affirm him or deny him? If he affirms him, why say break the finger? If he doesn't affirm him, where is Jushi's fault?' Earlier, Caoshan (Caoshan Benji, a Buddhist monk) said, 'Jushi's acceptance was rash, only recognizing one opportunity, one state, one kind.' Clapping and patting is his strange behavior in the West Garden. Xuanjue also said, 'Tell me, did Jushi attain enlightenment or not? If he attained enlightenment, why say his acceptance was rash? If he didn't attain enlightenment, then he said he would never exhaust the one-finger Zen. Tell me, what is Caoshan's intention?') The Dharma successor of the former Zen Master Jingcen (Jingcen, a Buddhist monk) of Changsha Zen Master Changtong (Changtong, a Buddhist monk) of Xuedou Mountain (Xuedou Mountain) in Mingzhou was from Xingzhou, with the surname Li. He entered Queshan (Queshan) to become a monk. At the age of twenty, he received the precepts at Kaiyuan Temple (Kaiyuan Temple) in his prefecture. He studied the sutras and precepts for seven years. Then he said, 'Kasyapa Matanga (Kasyapa Matanga, an Indian monk who came to China during the Eastern Han Dynasty) entered Han and translated these texts, what did Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) come to Liang to clarify?' So he went far to visit the Venerable Cen (Jingcen, a Buddhist monk) of Changsha. Cen asked, 'Where are you from?' Changtong said, 'Xingzhou.' Cen said, 'I said you didn't come from there.' Changtong said, 'Has the Venerable ever lived here?' Cen acknowledged it. So he was allowed to enter the room. Later he went to Dongshan (Mount Dongshan) and Shishuang (Shishuang Qingzhu, a Buddhist monk of the Tang Dynasty), but there is no record of his Dharma attainment.

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異味。唐咸通末游宣城。郡守于謝仙山奏置禪苑。號瑞聖院請師居焉。僧問。如何是密室。師曰。不通風。信曰。如何是密室中人。師曰。諸聖求睹不見。又曰。千佛不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切比無倫。三世唱不起。問如何是三世諸佛出身處。師曰。伊不肯知有汝三世。良久又曰。薦否。不然者且向著佛不得處。體取時中常在。識盡功成瞥然而起。即是傷他而況言句乎。光啟中群寇起。師領徒至四明。大順二年郡守請居雪竇郁然盛化。天祐二年乙丑七月示疾。集眾焚香付囑訖合掌而逝。壽七十二。其年八月七日建石塔于院西南隅。

前關南道常禪師法嗣

襄州關南道吾和尚。始經村墅聞巫者樂神云識神無。師忽然惺悟。后參常禪師印其所解。復游德山門下法味彌著。凡上堂示徒。戴蓮花笠披襕執簡。擊鼓吹笛口稱魯三郎。有時云。打動關南鼓。唱起德山歌。僧問。如何是祖師西來意。師以簡揖云喏。師有時執木劍橫在肩上作舞。僧問。手中劍什麼處得來。師擲于地。僧卻置師手中。師曰。什麼處得來。僧無對。師曰。容汝三日內下取一語。其僧亦無對。師自代拈劍肩上作舞云。恁么始得。問如何是和尚家風。師下禪床作女人拜云。謝子遠來都無祇待。師問灌溪。作么生。灌溪云

【現代漢語翻譯】 現代漢語譯本： 異味禪師。唐朝咸通末年遊歷宣城。郡守在於謝仙山奏請設定禪苑，名為瑞聖院，邀請禪師居住。有僧人問：『如何是密室？』禪師說：『不通風。』僧人又問：『如何是密室中人？』禪師說：『諸聖求見而不得見。』又說：『千佛不能思量，萬聖不能議論，乾坤壞滅與否，虛空能否包容，一切都無法比擬，三世都無法唱起。』問：『如何是三世諸佛出身之處？』禪師說：『它不肯知道有你的三世。』停頓良久又說：『領會了嗎？不然的話，且向著佛都無法到達之處，體會時時都在。認識窮盡功德圓成，忽然生起，就是傷害了它，更何況言語呢？』光啟年間，群寇起事，禪師帶領徒弟到四明。大順二年，郡守邀請禪師居住在雪竇山，佛法興盛。天祐二年乙丑七月，禪師示現疾病，召集眾人焚香，囑咐完畢，合掌而逝，享年七十二歲。同年八月七日，在瑞聖院西南角建造石塔。 前關南道常禪師的法嗣。 襄州關南道吾和尚（Daowu，人名）。起初經過村莊時，聽到巫師樂神，說識神沒有。禪師忽然醒悟。後來參拜道常禪師，印證了他所理解的。又遊歷德山門下，對佛法的領悟更加深刻。凡是上堂開示徒眾，都頭戴蓮花笠，身披袈裟，手執竹簡，擊鼓吹笛，口稱『魯三郎』。有時說：『打動關南的鼓，唱起德山的歌。』有僧人問：『如何是祖師西來意？』禪師用竹簡作揖說『喏』。禪師有時手執木劍，橫在肩上作舞。僧人問：『手中的劍從哪裡得來？』禪師將劍扔在地上。僧人又將劍放在禪師手中。禪師說：『從哪裡得來？』僧人無言以對。禪師說：『容你三日內說出一句話。』那僧人仍然無言以對。禪師自己拿起劍，扛在肩上作舞說：『這樣才可以。』問：『如何是和尚的家風？』禪師走下禪床，作女人拜的姿勢說：『感謝你遠道而來，都沒有什麼招待。』禪師問灌溪禪師：『作么生？』灌溪禪師說……

【English Translation】 English version: Zen Master Yiwei. At the end of the Xiantong era of the Tang Dynasty, he traveled to Xuanzhou. The prefect of the district requested the establishment of a Zen monastery at Xie Xian Mountain, named Rui Sheng Monastery, and invited the master to reside there. A monk asked, 'What is a secret chamber?' The master said, 'No ventilation.' The monk asked again, 'What is the person in the secret chamber?' The master said, 'All the sages seek to see but cannot see.' He also said, 'A thousand Buddhas cannot contemplate, ten thousand sages cannot discuss, whether the universe is destroyed or not, whether the void can encompass, everything is incomparable, and the three times cannot sing of it.' Asked, 'What is the birthplace of the Buddhas of the three times?' The master said, 'It refuses to know that you have three times.' After a long pause, he said again, 'Have you understood? If not, then go to where the Buddha cannot reach, and experience the constant presence in time. When knowledge is exhausted and merit is perfected, it arises suddenly, which is to harm it, let alone words?' During the Guangqi era, bandits rose up, and the master led his disciples to Siming. In the second year of Dashun, the prefect of the district invited the master to reside in Xuedou Mountain, and the Dharma flourished. In the seventh month of the second year of Tianyou, Yichou, the master manifested illness, gathered the crowd to burn incense, and after entrusting everything, he passed away with his palms together, at the age of seventy-two. On the seventh day of the eighth month of the same year, a stone pagoda was built in the southwest corner of the monastery. The Dharma successor of Zen Master Daochang of Guannan. Zen Master Daowu (Daowu, name) of Guannan in Xiangzhou. Initially, when passing through a village, he heard the shaman making music to the gods, saying that the consciousness of the gods was non-existent. The master suddenly awakened. Later, he visited Zen Master Daochang and confirmed his understanding. He also traveled to the gate of Deshan, and his understanding of the Dharma became even deeper. Whenever he ascended the hall to instruct the disciples, he wore a lotus hat, a robe, and held a bamboo slip, beat drums, played the flute, and called himself 'Lu Sanlang'. Sometimes he said, 'Beat the drum of Guannan, sing the song of Deshan.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master bowed with the bamboo slip and said 'Nuo'. Sometimes the master held a wooden sword, held it horizontally on his shoulder and danced. A monk asked, 'Where did the sword in your hand come from?' The master threw the sword on the ground. The monk then placed the sword in the master's hand. The master said, 'Where did it come from?' The monk was speechless. The master said, 'I will allow you to say a word within three days.' That monk was still speechless. The master himself picked up the sword, carried it on his shoulder and danced, saying, 'Only then is it possible.' Asked, 'What is the family style of the abbot?' The master stepped down from the Zen bed, made a woman's bow and said, 'Thank you for coming from afar, there is no hospitality.' The master asked Zen Master Guanxi: 'What to do?' Zen Master Guanxi said...

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。無位。師云。莫同虛空么。云遮屠兒。師云。有生可殺即不倦。漳州羅漢和尚。始於關南常禪師拳下悟旨(語見常禪師章)乃為歌曰。

咸通七載初參道　　到處逢言不識言 　心裡癡團若栲栳　　三春不樂止林泉 　忽遇法王氈上坐　　便陳疑懇向師前 　師從氈上那伽起　　袒膊當胸打一拳 　駭散癡團獦狚落　　舉頭看見日初圓 　從茲蹬蹬以碣碣　　直至如今常快活 　只聞肚裡飽膨脝　　更不東西去持缽

又述偈曰。

宇內為閑客　　人中作野僧 　任從他笑我　　隨處自騰騰

前高安大愚禪師法嗣

筠州末山尼瞭然灌溪閑和尚。遊方時到山先云。若相當即住。不然則推倒禪床。乃入堂內。然遣侍者問。上座遊山來為佛法來。閑云。為佛法來。然乃升座。閑上參。然問。上座今日離何處。閑云。離路口。然云。何不蓋卻。閑無對(禾山代云。爭得到遮里)始禮拜問。如何是末山。然云。不露頂。閑云。如何是末山主。然云。非男女相。閑乃喝云。何不變去。然云。不是神不是鬼變個什麼。閑於是服膺作園頭三載。僧到參。然云。太襤褸生。僧云。雖然如此且是師子兒。然云。既是師子兒為什麼被文殊騎。僧無對。僧問。如何是古佛心。然云。世界傾壞。增云。世界為什麼傾壞

【現代漢語翻譯】 現代漢語譯本 無位。（羅漢和尚）老師說：『難道你和虛空一樣嗎？』（學僧）回答：『像云遮蓋著屠夫。』老師說：『有生命可以殺戮就不會感到疲倦。』漳州羅漢和尚，最初在關南常禪師的拳頭下領悟了禪宗的旨意（語見常禪師章），於是作歌說： 『咸通七年我初次參禪悟道，到處聽到言語卻不明白其中的含義。 心裡像個癡呆的團塊，像那栲栳一樣，整個春天都不快樂，只能待在林泉之中。 忽然遇到法王坐在氈墊上，便向老師陳述心中的疑惑和懇求。 老師從氈墊上像那伽一樣站起，袒露胸膛，當胸就是一拳。 一下子打散了癡呆的團塊，像趕走了獦狚一樣，抬頭看見太陽剛剛升起。 從此以後，蹬蹬地走，以碣碣為樂，直到如今，常常感到快樂。 只覺得肚子里飽飽的，再也不用東奔西走去托缽乞食。』 又述說偈語說： 『在宇宙中做一個閑散的客人，在人群中做一個野僧。 任憑別人嘲笑我，我自隨處逍遙自在。』 前高安大愚禪師的法嗣 筠州末山尼瞭然（瞭然，尼姑法號），灌溪閑和尚（閑和尚，法號）。遊方時來到末山，先說：『如果彼此相合，我就住下；不然，我就推倒禪床。』於是進入堂內。瞭然派侍者問：『上座遊山是為佛法而來嗎？』閑和尚說：『為佛法而來。』瞭然於是升座。閑和尚上前參拜。瞭然問：『上座今天從哪裡離開？』閑和尚說：『從路口離開。』瞭然說：『為什麼不蓋住（路口）？』閑和尚無言以對。（禾山代答說：『爭得到這裡？』）於是（閑和尚）開始禮拜，問道：『什麼是末山？』瞭然說：『不露頂。』閑和尚問：『什麼是末山主？』瞭然說：『非男女相。』閑和尚於是呵斥道：『為什麼不變去？』瞭然說：『不是神也不是鬼，變個什麼？』閑和尚於是心悅誠服，做了三年的園頭。僧人來參拜，瞭然說：『太襤褸了。』僧人說：『雖然如此，但還是師子兒。』瞭然說：『既然是師子兒，為什麼被文殊菩薩騎？』僧人無言以對。僧人問：『什麼是古佛心？』瞭然說：『世界傾壞。』僧人問：『世界為什麼傾壞？』

【English Translation】 English version Without position. The master said, 'Are you the same as emptiness?' (The student) replied, 'Like clouds covering a butcher.' The master said, 'If there is life to kill, one will not tire.' Zen Master Luohan of Zhangzhou initially awakened to the meaning of Chan under the fist of Zen Master Chang of Guannan (as mentioned in the chapter on Zen Master Chang), and then composed a song: 'In the seventh year of Xiantong, I first sought the Way, everywhere hearing words but not understanding their meaning. My mind was like a foolish lump, like a kǎo lǎo (a kind of basket), not happy in spring, only staying in the forests and springs. Suddenly encountering the Dharma King sitting on a felt mat, I presented my doubts and requests to the master. The master rose from the felt mat like a nāga (dragon), bared his chest, and gave me a punch right in the chest. Instantly scattering the foolish lump, like chasing away the gědàn (barbarians), I looked up and saw the sun newly risen. From then on, walking steadily and happily, enjoying jié jié (a kind of sound), until now, I am always happy. I only feel my belly full, no longer needing to go east and west to beg for alms.' He also narrated a verse, saying: 'In the universe, I am a leisurely guest; among people, I am a wild monk. Let others laugh at me; I am free and at ease everywhere.' Formerly, a Dharma successor of Zen Master Dayu of Gaoan Nun Liaoran of Mount Mo of Yunzhou (Liaoran, a nun's Dharma name), Zen Master Xian of Guanxi (Zen Master Xian, a Dharma name). When traveling, he came to Mount Mo and said, 'If we are compatible, I will stay; otherwise, I will overturn the meditation bed.' Then he entered the hall. Liaoran sent a attendant to ask, 'Venerable Sir, do you come to visit the mountain for the sake of the Buddha Dharma?' Zen Master Xian said, 'For the sake of the Buddha Dharma.' Liaoran then ascended the seat. Zen Master Xian came forward to pay respects. Liaoran asked, 'Venerable Sir, where did you leave from today?' Zen Master Xian said, 'I left from the crossroads.' Liaoran said, 'Why didn't you cover it up?' Zen Master Xian was speechless. (Heshang replied on his behalf, 'How could I have gotten here?') Then (Zen Master Xian) began to bow and asked, 'What is Mount Mo?' Liaoran said, 'Not revealing the crown.' Zen Master Xian asked, 'What is the master of Mount Mo?' Liaoran said, 'Neither male nor female form.' Zen Master Xian then shouted, 'Why don't you transform?' Liaoran said, 'Not a god, not a ghost, what should I transform into?' Zen Master Xian was then convinced and worked as a gardener for three years. A monk came to pay respects, and Liaoran said, 'Too ragged.' The monk said, 'Although it is so, I am still a lion cub.' Liaoran said, 'Since you are a lion cub, why are you ridden by Manjushri (Bodhisattva of wisdom)?' The monk was speechless. The monk asked, 'What is the mind of the ancient Buddha?' Liaoran said, 'The world collapses.' The monk asked, 'Why does the world collapse?'

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。然云。寧無我身。

景德傳燈錄卷第十一 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十二

懷讓禪師第四世一十二人洪州黃檗山希運禪師法嗣一十二人鎮州臨濟義玄禪師睦州龍興寺陳尊宿杭州千頃山楚南禪師福州烏石山靈觀禪師杭州羅漢宗徹禪師相國裴休(已上六人見錄)揚州六合德元禪師士門贊禪師襄州政禪師吳門山弘宣禪師幽州超禪師蘇州憲禪師(已上六人無機緣語句不錄)

第五世五十一人袁州仰山慧寂禪師法嗣一十人袁州仰山西塔光穆禪師晉州霍山景通禪師杭州龍泉文喜禪師新羅國順支禪師袁州仰山南塔光涌禪師袁州仰山東塔和尚(已上六人見錄)洪州觀音常蠲大師福州東禪慧茂大師福州明月山道崇大師處州遂昌禪師(已上四人無機緣語句不錄)鎮州臨濟義玄禪師法嗣二十二人鄂州灌溪志閑禪師幽州譚空和尚鎮州寶壽沼和尚鎮州三聖慧然禪師魏府大覺禪師魏府興化存獎禪師定州善崔禪師鎮州萬歲和尚雲山和尚桐峰庵主杉洋庵主涿州級衣和尚虎溪庵主覆盆庵主襄州歷村和尚滄州米倉和尚(已上一十六人見錄)齊聳大師涿州秀禪師浙西善權徹禪師金沙禪師允誠禪師新羅國智異山和尚(已上六人無機緣語句不錄)睦州陳尊宿法嗣二人睦州刺史陳操(一人見錄)睦

【現代漢語翻譯】 現代漢語譯本： 然而（他）說：『難道沒有我這個身體嗎？』

《景德傳燈錄》卷第十一 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第十二

懷讓禪師第四世一十二人，洪州黃檗山希運禪師法嗣一十二人，鎮州臨濟義玄禪師，睦州龍興寺陳尊宿，杭州千頃山楚南禪師，福州烏石山靈觀禪師，杭州羅漢宗徹禪師，相國裴休（以上六人見錄），揚州六合德元禪師，士門贊禪師，襄州政禪師，吳門山弘宣禪師，幽州超禪師，蘇州憲禪師（以上六人無機緣語句不錄）。

第五世五十一人，袁州仰山慧寂禪師法嗣一十人，袁州仰山西塔光穆禪師，晉州霍山景通禪師，杭州龍泉文喜禪師，新羅國順支禪師，袁州仰山南塔光涌禪師，袁州仰山東塔和尚（以上六人見錄），洪州觀音常蠲大師，福州東禪慧茂大師，福州明月山道崇大師，處州遂昌禪師（以上四人無機緣語句不錄）。鎮州臨濟義玄禪師法嗣二十二人，鄂州灌溪志閑禪師，幽州譚空和尚，鎮州寶壽沼和尚，鎮州三聖慧然禪師，魏府大覺禪師，魏府興化存獎禪師，定州善崔禪師，鎮州萬歲和尚，雲山和尚，桐峰庵主，杉洋庵主，涿州級衣和尚，虎溪庵主，覆盆庵主，襄州歷村和尚，滄州米倉和尚（以上一十六人見錄），齊聳大師，涿州秀禪師，浙西善權徹禪師，金沙禪師，允誠禪師，新羅國智異山和尚（以上六人無機緣語句不錄）。睦州陳尊宿法嗣二人，睦州刺史陳操（一人見錄），睦

【English Translation】 English version: Then (he) said, 'Could it be that there is no self?'

Jingde Records of the Transmission of the Lamp, Volume 11 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 12

Fourth generation of Huairang Zen Master, twelve people. Lineage of Yun (Xiyun) Zen Master of Huangbo Mountain in Hongzhou, twelve people. Linji Yixuan Zen Master of Zhenzhou, Chen Zunsu of Longxing Temple in Muzhou, Chunan Zen Master of Qianqing Mountain in Hangzhou, Lingguan Zen Master of Wushi Mountain in Fuzhou, Zongche Zen Master of Luohan in Hangzhou, Chancellor Pei Xiu (the above six people are recorded), Deyuan Zen Master of Liuhe in Yangzhou, Zan Zen Master of Shimen, Zheng Zen Master of Xiangzhou, Hongxuan Zen Master of Wumen Mountain, Chao Zen Master of Youzhou, Xian Zen Master of Suzhou (the above six people have no recorded sayings).

Fifth generation, fifty-one people. Lineage of Huiji Zen Master of Yangshan in Yuanzhou, ten people. Guangmu Zen Master of Xita (West Pagoda) of Yangshan in Yuanzhou, Jingtong Zen Master of Huoshan in Jinzhou, Wenxi Zen Master of Longquan in Hangzhou, Soonji Zen Master of Silla (ancient Korean kingdom), Guangyong Zen Master of Nanta (South Pagoda) of Yangshan in Yuanzhou, the Monk of Dongta (East Pagoda) of Yangshan in Yuanzhou (the above six people are recorded), Great Master Changjuan of Guanyin in Hongzhou, Huimao Great Master of Dongchan in Fuzhou, Daochong Great Master of Mingyue Mountain in Fuzhou, Suichang Zen Master of Chuzhou (the above four people have no recorded sayings). Lineage of Linji Yixuan Zen Master of Zhenzhou, twenty-two people. Zhixian Zen Master of Guanxi in Ezhou, Monk Tankong of Youzhou, Monk Zhaozhao of Baoshou in Zhenzhou, Huiran Zen Master of Sansheng in Zhenzhou, Dajue Zen Master of Weifu, Cunjian Zen Master of Xinghua in Weifu, Shancui Zen Master of Dingzhou, Monk Wansui of Zhenzhou, Monk Yunshan, Abbot of Tongfeng Hermitage, Abbot of Shanyang Hermitage, Monk Jiyi of Zhuozhou, Abbot of Huxi Hermitage, Abbot of Fupen Hermitage, Monk Licun of Xiangzhou, Monk Micang of Cangzhou (the above sixteen people are recorded), Great Master Qisong, Xiu Zen Master of Zhuozhou, Che Zen Master of Shanquan in Western Zhejiang, Jinsha Zen Master, Yuncheng Zen Master, Monk of Jiri Mountain in Silla (the above six people have no recorded sayings). Lineage of Chen Zunsu of Muzhou, two people. Chen Cao, Prefect of Muzhou (one person recorded), Muzhou.

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州嚴陵鈞臺和尚(一人無機緣語句不錄)鄧州香嚴智閑禪師法嗣一十二人吉州止觀和尚壽州紹宗禪師襄州延慶法端禪師(十一卷已收在溈山祐下)益州南禪無染禪師益州長平山和尚益州崇福演教大師安州大安山清干禪師終南山豐德寺和尚均州武當山佛巖暉禪師江州雙溪田道者(已上一十人見錄)益州照覺寺和尚睦州東禪和尚(已上二人無機緣語句不錄)福州雙峰和尚法嗣一人雙峰古禪師(一人見錄)杭州徑山洪諲禪師法嗣四人洪州米嶺和尚(已上一人見錄)廬州棲賢寺寂禪師　臨川義直禪師杭州功臣院令道禪師(已上三人無機緣語句不錄)揚州光孝院慧覺禪師法嗣一人升州長慶道巘禪師(一人見錄)

第六世一十九人袁州仰山南塔光涌禪師法嗣五人越州清化全付禪師郢州芭蕉山慧清禪師韶州黃連山義初禪師韶州慧林鴻究禪師(已上四人見錄)洪州黃龍山忠和尚(一人無機緣語句不錄)袁州仰山西塔光穆禪師法嗣一人吉州資福如寶禪師(一人見錄)灌溪志閑禪師法嗣一人池州魯祖山教和尚(一人見錄)魏府興化存獎禪師法嗣二人汝州寶應和尚(一人見錄即南院颙也)魏府天缽和尚(一人無機緣語句不錄)鎮州寶壽沼禪師法嗣二人汝州西院思明禪師第二世寶壽和尚(已上二人見錄)涿州紙衣和尚法嗣一人鎮州譚空和尚(

【現代漢語翻譯】 現代漢語譯本： 州嚴陵鈞臺和尚（一人無機緣語句不錄），是鄧州香嚴智閑禪師的法嗣，共有十二人：吉州止觀和尚、壽州紹宗禪師、襄州延慶法端禪師（十一卷已收在溈山祐下）、益州南禪無染禪師、益州長平山和尚、益州崇福演教大師、安州大安山清干禪師、終南山豐德寺和尚、均州武當山佛巖暉禪師、江州雙溪田道者（以上十人見錄）。益州照覺寺和尚、睦州東禪和尚（以上二人無機緣語句不錄）。 福州雙峰和尚的法嗣一人：雙峰古禪師（一人見錄）。杭州徑山洪諲禪師的法嗣四人：洪州米嶺和尚（以上一人見錄）、廬州棲賢寺寂禪師、臨川義直禪師、杭州功臣院令道禪師（以上三人無機緣語句不錄）。揚州光孝院慧覺禪師的法嗣一人：升州長慶道巘禪師（一人見錄）。 第六世一十九人：袁州仰山南塔光涌禪師的法嗣五人：越州清化全付禪師、郢州芭蕉山慧清禪師、韶州黃連山義初禪師、韶州慧林鴻究禪師（以上四人見錄）、洪州黃龍山忠和尚（一人無機緣語句不錄）。袁州仰山西塔光穆禪師的法嗣一人：吉州資福如寶禪師（一人見錄）。灌溪志閑禪師的法嗣一人：池州魯祖山教和尚（一人見錄）。魏府興化存獎禪師的法嗣二人：汝州寶應和尚（一人見錄，即南院颙也）、魏府天缽和尚（一人無機緣語句不錄）。鎮州寶壽沼禪師的法嗣二人：汝州西院思明禪師、第二世寶壽和尚（以上二人見錄）。涿州紙衣和尚的法嗣一人：鎮州譚空和尚（一人見錄）。

【English Translation】 English version: The monk of Juntai Mountain in Yanling, Zhou (one person without recorded words of opportunity). He was a Dharma successor of Zen Master Zhiyan of Xiangyan in Dengzhou, with a total of twelve people: Monk Zhiguan of Jizhou, Zen Master Shaozong of Shouzhou, Zen Master Fadian of Yanqing in Xiangzhou (eleven volumes already collected under Weishan You), Zen Master Wuran of Nanchuan in Yizhou, Monk of Changping Mountain in Yizhou, Great Master Yanjiao of Chongfu in Yizhou, Zen Master Qinggan of Daan Mountain in Anzhou, Monk of Fengde Temple in Zhongnan Mountain, Zen Master Foyan Hui of Wudang Mountain in Junzhou, Taoist Tian of Shuangxi in Jiangzhou (the above ten people are recorded). Monk of Zhaojue Temple in Yizhou, Monk of Dongchan in Muzhou (the above two people without recorded words of opportunity). Zen Master of Shuangfeng in Fuzhou had one Dharma successor: Zen Master Gu of Shuangfeng (one person recorded). Zen Master Hongyin of Jingshan in Hangzhou had four Dharma successors: Monk Miling of Hongzhou (the above one person recorded), Zen Master Ji of Qixian Temple in Luzhou, Zen Master Yizhi of Linchuan, Zen Master Lingdao of Gongchenyuan in Hangzhou (the above three people without recorded words of opportunity). Zen Master Huijue of Guangxiao Temple in Yangzhou had one Dharma successor: Zen Master Daoyan of Changqing in Shengzhou (one person recorded). Sixth Generation, nineteen people: Zen Master Guangyong of Nanta on Yangshan Mountain in Yuanzhou had five Dharma successors: Zen Master Quanfu of Qinghua in Yuezhou, Zen Master Huiqing of Biao Mountain in Yingzhou, Zen Master Yichu of Huanglian Mountain in Shaozhou, Zen Master Hongjiu of Huilin in Shaozhou (the above four people recorded), Monk Zhong of Huanglong Mountain in Hongzhou (one person without recorded words of opportunity). Zen Master Guangmu of Xita on Yangshan Mountain in Yuanzhou had one Dharma successor: Zen Master Rubao of Zifu in Jizhou (one person recorded). Zen Master Zhixian of Guanxi had one Dharma successor: Monk Jiao of Luzu Mountain in Chizhou (one person recorded). Zen Master Cunjian of Xinghua in Weifu had two Dharma successors: Monk Baoying of Ruzhou (one person recorded, namely Nanyuan Yong), Monk Tianbo of Weifu (one person without recorded words of opportunity). Zen Master Zhao of Baoshou in Zhenzhou had two Dharma successors: Zen Master Siming of Xiyuan in Ruzhou, Second Generation Monk Baoshou (the above two people recorded). Monk Zhiyi of Zhuozhou had one Dharma successor: Monk Tankong of Zhenzhou (one person recorded).

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一人無機緣語句不錄)鎮州三聖慧然禪師法嗣二人鎮州大悲和尚淄州水陸和尚(二人見錄)魏府大覺和尚法嗣四人廬州大覺和尚廬州澄心旻德禪師汝州南院和尚(已上三人見錄)宋州法華和尚(一人無機緣語句不錄)金陵道巘禪師法嗣一人金陵廣孝院處微禪師(一人無機緣語句不錄)

懷讓禪師第四世

前洪州黃檗山希運禪師法嗣

鎮州臨濟義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃檗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃檗便打。如是三問三遭打。遂告辭。第一座云。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行腳去。上座遂告黃檗云。義玄雖是後生。卻甚奇特。來辭時愿和尚更垂提誘。來日師辭黃檗。黃檗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃檗來。愚曰。黃檗有何言教。曰義玄親問西來的的意。蒙和尚便打。如是三問三轉被打。不知過在什麼處。愚曰。黃檗恁么老婆。為汝得徹困。猶覓過在。師於是大悟云。佛法也無多子。愚乃搊師衣領云。適來道我不會。而今又道無多子。是多少來是多少來。師向愚肋下打一拳。愚托開云。汝師黃檗。非幹我事。師卻返黃檗。黃檗問云。汝回太速生。師云。只為老

【現代漢語翻譯】 現代漢語譯本： 鎮州三聖慧然禪師的法嗣有兩人：鎮州大悲和尚、淄州水陸和尚（這兩人已記錄在案）。魏府大覺和尚的法嗣有四人：廬州大覺和尚、廬州澄心旻德禪師、汝州南院和尚（以上三人已記錄在案）、宋州法華和尚（此人沒有機緣語句，故不記錄）。金陵道巘禪師的法嗣有一人：金陵廣孝院處微禪師（此人沒有機緣語句，故不記錄）。

懷讓禪師第四世

前洪州黃檗山希運禪師的法嗣

鎮州臨濟義玄禪師，曹州南華人，姓邢。他從小就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗山跟隨大眾參禪。當時，堂中第一座勉勵他去問話。義玄禪師於是問道：『如何是祖師西來的的意（達摩祖師從西方來到中國的真正用意是什麼）？』黃檗禪師便打他。像這樣問了三次，被打了三次，於是告辭。第一座說：『早先承蒙您的激勵去問話，只蒙和尚賜予棒打，只恨我愚笨魯鈍。將要到各處去遊歷。』第一座於是告訴黃檗禪師說：『義玄雖然是後生晚輩，卻非常奇特。他來告辭的時候，希望和尚您能再次提拔引導他。』第二天，義玄禪師向黃檗禪師告辭。黃檗禪師指示他去見大愚禪師。義玄禪師於是去參拜大愚禪師。大愚禪師問道：『從哪裡來？』義玄禪師說：『從黃檗禪師那裡來。』大愚禪師說：『黃檗禪師有什麼言教？』義玄禪師說：『義玄親自問西來的的意（達摩祖師從西方來到中國的真正用意是什麼），蒙和尚便打我。像這樣問了三次，被打了三次，不知道過錯在哪裡。』大愚禪師說：『黃檗禪師真是老婆心切，為你徹底解脫困惑，還找什麼過錯？』義玄禪師於是大悟，說道：『佛法也沒有多少東西。』大愚禪師於是抓住義玄禪師的衣領說：『剛才說我不會，現在又說沒有多少東西，到底是多少？是多少？』義玄禪師向大愚禪師肋下打了一拳。大愚禪師推開他說：『你的老師是黃檗禪師，不關我的事。』義玄禪師卻返回黃檗禪師那裡。黃檗禪師問道：『你回來得太快了吧。』義玄禪師說：『只因爲老師』

【English Translation】 English version: Two Dharma heirs of Zen Master Huisan of San Sheng in Zhenzhou: Great Compassion Monk of Zhenzhou, Water and Land Monk of Zizhou (both recorded). Four Dharma heirs of Great Enlightenment Monk of Weifu: Great Enlightenment Monk of Luzhou, Zen Master Chengxin Minde of Luzhou, Nanyuan Monk of Ruzhou (the above three recorded), Fahua Monk of Songzhou (one person without recorded words of opportunity). One Dharma heir of Zen Master Daoyan of Jinling: Zen Master Chuwei of Guangxiao Monastery in Jinling (one person without recorded words of opportunity).

Fourth Generation of Zen Master Huairang

Dharma Heir of Former Zen Master Xiyun of Huangbo Mountain in Hongzhou

Zen Master Yixuan of Linji in Zhenzhou. He was a native of Nan Hua in Caozhou, with the surname Xing. From a young age, he harbored aspirations to transcend the mundane. Upon tonsure and ordination, he admired the Zen school. Initially, he attended Huangbo Mountain with the assembly. At that time, the first seat in the hall encouraged him to ask questions. The master then asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West (What is the true intention of Bodhidharma coming to China from the West)?' Huangbo then struck him. He asked three times in this manner and was struck three times. He then took his leave. The first seat said, 'I was previously encouraged to ask questions, but only received a beating from the abbot. I only regret my foolishness and dullness. I will go to various places to travel.' The first seat then told Huangbo, 'Although Yixuan is a junior, he is quite remarkable. When he comes to take his leave, I hope the abbot will further promote and guide him.' The next day, the master bid farewell to Huangbo. Huangbo pointed him towards Dayu. The master then visited Dayu. Dayu asked, 'Where do you come from?' He said, 'From Huangbo.' Dayu said, 'What teachings does Huangbo have?' He said, 'Yixuan personally asked the meaning of the coming from the West (What is the true intention of Bodhidharma coming to China from the West), and the abbot struck me. I asked three times in this manner and was struck three times. I do not know where the fault lies.' Dayu said, 'Huangbo is so kind-hearted, completely freeing you from confusion, and you still seek fault?' The master then had a great enlightenment and said, 'The Buddha-dharma is not much.' Dayu then grabbed the master's collar and said, 'Just now you said I don't understand, and now you say there is not much. How much is it? How much is it?' The master punched Dayu in the ribs. Dayu pushed him away and said, 'Your teacher is Huangbo, it is not my business.' The master then returned to Huangbo. Huangbo asked, 'You have returned too quickly.' The master said, 'Only because the teacher'

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婆心切。黃檗云。遮大愚老漢待見與打一頓。師云。說什麼待見即今便打遂鼓黃檗一掌。黃檗哈哈大笑。黃檗一日普請鋤薏谷次。師在後行。黃檗回頭見師空手乃問。钁頭在什麼處。師云。有人將去了也。黃檗云。近前來共汝商量。師近前叉手。黃檗豎起钁頭云。只這個天下人拈掇不起。還有人拈掇得起么。師就手掣得豎起云。為什麼卻在義玄手裡。黃檗云。今日自有人普請便歸院(溈山因仰山侍立次。方舉此話未了。仰山便問。钁在黃檗手裡。為什麼被臨濟奪卻。溈山云。賊是小人智過君子)黃檗一日普請鋤茶園。黃檗后至。師問訊按钁而立。黃檗曰。莫是困邪。曰才钁地何言困。黃檗舉拄杖便打。師接杖推倒和尚。黃檗呼維那維那拽起我來。維那拽起曰。和尚爭容得遮風漢。黃檗卻打維那。師自钁地云。諸方即火葬。我遮里活埋(溈山問仰山。只如黃檗與臨濟。此時意作么生。仰山云。作賊人走卻。邏賊人吃棒。溈山云。如是如是)師一日在黃檗僧堂里睡。黃檗入來。以拄杖于床邊敲三下。師舉首見是和尚卻睡。黃檗打席三下去。上間見第一座。黃檗曰。遮醉漢豈不如下間禪客坐禪。汝只管𥋙睡。上座曰。遮老和尚患風邪。黃檗打之(溈山舉問仰山。只如黃檗意作么生。仰山云。一彩兩賽)師與黃檗栽杉。黃檗曰

【現代漢語翻譯】 婆心切（婆心懇切）。黃檗（Huangbo，禪師名）云：『遮大愚老漢待見與打一頓。』師（臨濟義玄，Linji Yixuan，禪師名）云：『說什麼待見，即今便打！』遂鼓黃檗一掌。黃檗哈哈大笑。黃檗一日普請鋤薏谷次，師在後行。黃檗回頭見師空手乃問：『钁頭在什麼處？』師云：『有人將去了也。』黃檗云：『近前來共汝商量。』師近前叉手。黃檗豎起钁頭云：『只這個天下人拈掇不起，還有人拈掇得起么？』師就手掣得豎起云：『為什麼卻在義玄手裡？』黃檗云：『今日自有人普請！』便歸院（溈山（Weishan，禪師名）因仰山（Yangshan，禪師名）侍立次，方舉此話未了，仰山便問：『钁在黃檗手裡，為什麼被臨濟奪卻？』溈山云：『賊是小人智過君子。』）黃檗一日普請鋤茶園。黃檗后至。師問訊按钁而立。黃檗曰：『莫是困邪？』曰：『才钁地何言困？』黃檗舉拄杖便打。師接杖推倒和尚。黃檗呼維那維那拽起我來。維那拽起曰：『和尚爭容得遮風漢？』黃檗卻打維那。師自钁地云：『諸方即火葬，我遮里活埋。』（溈山問仰山：『只如黃檗與臨濟，此時意作么生？』仰山云：『作賊人走卻，邏賊人吃棒。』溈山云：『如是如是。』）師一日在黃檗僧堂里睡。黃檗入來，以拄杖于床邊敲三下。師舉首見是和尚卻睡。黃檗打席三下去。上間見第一座。黃檗曰：『遮醉漢豈不如下間禪客坐禪，汝只管𥋙睡。』上座曰：『遮老和尚患風邪。』黃檗打之（溈山舉問仰山：『只如黃檗意作么生？』仰山云：『一彩兩賽。』）師與黃檗栽杉。黃檗曰：

【English Translation】 English version: He was deeply compassionate. Huangbo (Huangbo, name of a Zen master) said, 'I'll wait for that old fool Dayu and give him a beating.' The Master (Linji Yixuan, name of a Zen master) said, 'What do you mean wait? I'll hit you right now!' Then he slapped Huangbo. Huangbo laughed heartily. One day, Huangbo was leading a work detail to hoe Job's-tears. The Master was walking behind. Huangbo turned around and, seeing the Master empty-handed, asked, 'Where is the hoe?' The Master said, 'Someone took it.' Huangbo said, 'Come closer, I want to discuss something with you.' The Master stepped forward and clasped his hands. Huangbo raised the hoe and said, 'No one in the world can lift this. Is there anyone who can lift it?' The Master snatched it and raised it, saying, 'Why is it in Yixuan's hands?' Huangbo said, 'Today, someone else will do the work!' Then he returned to the monastery. (Weishan (Weishan, name of a Zen master), because Yangshan (Yangshan, name of a Zen master) was standing by, had not finished telling this story when Yangshan asked, 'The hoe was in Huangbo's hands, why was it taken by Linji?' Weishan said, 'The thief is cleverer than the gentleman.') One day, Huangbo was leading a work detail to hoe the tea garden. Huangbo arrived later. The Master greeted him, leaning on the hoe. Huangbo said, 'Are you tired?' The Master said, 'How can I be tired after only hoeing the ground?' Huangbo raised his staff and struck him. The Master caught the staff and pushed the monk over. Huangbo called out, 'Proctor, proctor, help me up!' The proctor helped him up and said, 'How can the abbot tolerate this crazy fellow?' Huangbo then struck the proctor. The Master hoed the ground himself, saying, 'Everywhere else they cremate, but here I bury alive!' (Weishan asked Yangshan, 'What was Huangbo and Linji thinking at that time?' Yangshan said, 'The thief runs away, and the policeman gets beaten.' Weishan said, 'Yes, yes.') One day, the Master was sleeping in Huangbo's monks' hall. Huangbo entered and knocked on the bed three times with his staff. The Master raised his head and, seeing it was the abbot, went back to sleep. Huangbo struck the sleeping mat three times and went upstairs to see the head monk. Huangbo said, 'Isn't this drunkard worse than the Zen practitioners meditating downstairs? You just keep sleeping.' The head monk said, 'This old abbot is suffering from wind disease.' Huangbo struck him. (Weishan asked Yangshan, 'What was Huangbo thinking?' Yangshan said, 'A double play.') The Master and Huangbo were planting fir trees. Huangbo said:

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。深山裡栽許多樹作么。師曰。與後人作古記。乃將鍬拍地兩下。黃檗拈起拄杖曰。汝吃我棒了也。師作噓噓聲。黃檗曰。吾宗到汝此記方出(溈山舉問仰山。且道黃檗后語但囑臨濟。為復別有意旨。仰山云。亦囑臨濟亦記向後。溈山云。向後作么生。仰山云。一人指南吳越令行。南塔和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山云。如是如是)師因半夏上黃檗山。見和尚看經。師曰。我將謂是個人。元來是唵黑豆老和尚。住數日乃辭去。黃檗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃檗遂打趁令去。師行數里疑此事卻回終夏。師一日辭黃檗。黃檗曰。什麼處去。曰不是河南即河北去。黃檗拈起拄杖便打。師捉住拄杖曰。遮老漢莫盲枷瞎棒。已后錯打人。黃檗喚侍者。把將幾案禪板來。師曰。侍者把將火來。黃檗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去。師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師無對(又別舉云。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去)師后還鄉黨。俯徇趙人之請。住子城南臨濟禪苑。學侶奔湊一日上堂曰。汝等諸人。赤肉團上有一無位真人。常向諸人面門出入。汝若不

識但問老僧。時有僧問。如何是無位真人。師便打云。無位真人是什麼乾屎橛(后雪峰聞乃曰。臨濟大似白拈賊)師問樂普云。從上來一人行棒一人行喝阿那個親。對曰總不親。師曰。親處作么生普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰啞。木口曰。老兄作么生。師曰。遮畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。遮僧莫是和尚親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審便自歸眾。麻谷(第二世)到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具。一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂云。大眾夫為法者。不避喪身失命。我于黃檗和尚處。三度吃棒。如蒿枝拂相似。如今更思一頓吃。誰為我下得手。時有僧曰。某甲下得手。和尚合吃多少。師與拄杖。其僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全藉里頭人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等

【現代漢語翻譯】 現代漢語譯本 臨濟問一位老僧：『什麼是識？』當時有僧人問：『什麼是無位真人？』（無位真人：指超越相對地位，不落入任何名相概念的真我）臨濟便打那僧人，說：『無位真人是什麼乾屎橛！』（乾屎橛：擦屁股的木片，比喻毫無價值的東西）（後來雪峰聽說這件事，便說：『臨濟太像個白白偷東西的賊了！』） 臨濟問樂普：『從以前到現在，一個人用棒打，一個人大喝，哪一個更親近？』樂普回答說：『都不親近。』臨濟說：『親近的地方在哪裡？』樂普便大喝一聲。臨濟就打他。 臨濟問木口和尚：『什麼是露地白牛？』（露地白牛：比喻清凈無染的本性）木口說：『吽！』臨濟說：『啞！』木口說：『老兄，你怎麼樣？』臨濟說：『這畜生！』 大覺來參拜臨濟，臨濟舉起拂子（拂子：一種法器）。大覺鋪設坐具。臨濟扔下拂子。大覺收起坐具，回到僧堂。眾僧說：『這僧人莫非是和尚的親戚故舊？不禮拜，也不捱打。』臨濟聽說了，就命令召來新到的僧人大覺。大覺於是出來。臨濟說：『大眾說你沒有參拜長老。』大覺說：『我不明白規矩，就自己回到大眾中去了。』 麻谷（第二世）來參拜，鋪設坐具，問道：『十二面觀音（十二面觀音：觀音菩薩的化身之一）哪一面是正面的？』臨濟走下繩床，一手收起坐具，一手抓住麻谷說：『十二面觀音向什麼地方去了？』麻谷轉身想要坐到繩床上。臨濟拿起拄杖打他。麻谷接住拄杖，兩人互相扭打著進入方丈室。 臨濟上堂說法，說：『各位，作為求法的人，不要害怕喪身失命。我曾經在黃檗和尚那裡，三次捱打，就像用蒿草枝拂拭一樣。現在還想再挨一頓打，誰能為我下手？』當時有個僧人說：『我能下手。和尚應該挨多少打？』臨濟把拄杖給他。那僧人想要接住。臨濟就打他。 僧人問：『什麼是第一句？』臨濟說：『三要印開朱點窄，未容擬議主賓分。』（三要：禪宗用語，指一句語中須具三玄門；朱點：比喻關鍵處；主賓分：指分別主客） 僧人問：『什麼是第二句？』臨濟說：『妙解豈容無著問，漚和爭負截流機。』（妙解：精妙的理解；漚和：水泡和波浪；截流機：截斷水流的機關，比喻關鍵的轉折） 僧人問：『什麼是第三句？』臨濟說：『看取棚頭弄傀儡，抽牽全藉里頭人。』（棚頭弄傀儡：比喻被人操控；里頭人：比喻幕後操縱者） 臨濟又說：『一句語必須具備三玄門，一玄門必須具備三要。有權有作用。你們……』

【English Translation】 English version Linji asked an old monk: 'What is awareness?' At that time, a monk asked: 'What is the true person without rank?' (True person without rank: refers to the true self that transcends relative positions and does not fall into any conceptual names) Linji then hit the monk and said: 'What is the true person without rank? A dry shit stick!' (Dry shit stick: a wooden stick for wiping the buttocks, a metaphor for something worthless) (Later, when Xuefeng heard about this, he said: 'Linji is too much like a thief who steals things for nothing!') Linji asked Yuepu: 'From the past until now, one person uses a stick to hit, and one person shouts loudly, which one is closer?' Yuepu replied: 'Neither is close.' Linji said: 'Where is the place of closeness?' Yuepu then shouted loudly. Linji then hit him. Linji asked Muke (Wooden Mouth) the monk: 'What is the white ox in the open field?' (White ox in the open field: a metaphor for the pure and undefiled original nature) Muke said: 'Humph!' Linji said: 'Dumb!' Muke said: 'Old brother, how are you?' Linji said: 'This animal!' Dajue came to pay respects to Linji. Linji raised his whisk (Whisk: a kind of Dharma instrument). Dajue spread out his sitting cloth. Linji threw down his whisk. Dajue put away his sitting cloth and returned to the monks' hall. The monks said: 'Could this monk be a relative or old friend of the abbot? He doesn't bow, nor does he get beaten.' Linji heard about this and ordered that the newly arrived monk Dajue be summoned. Dajue then came out. Linji said: 'The assembly says that you have not paid respects to the elder.' Dajue said: 'I didn't understand the rules, so I returned to the assembly on my own.' Magu (the second) came to pay respects, spread out his sitting cloth, and asked: 'Which face of the twelve-faced Guanyin (Twelve-faced Guanyin: one of the incarnations of Guanyin Bodhisattva) is the front face?' Linji stepped down from the rope bed, picked up the sitting cloth with one hand, and grabbed Magu with the other hand, saying: 'Where has the twelve-faced Guanyin gone?' Magu turned around and wanted to sit on the rope bed. Linji picked up his staff and hit him. Magu caught the staff, and the two wrestled into the abbot's room. Linji ascended the hall to give a Dharma talk, saying: 'Everyone, as those who seek the Dharma, do not be afraid of losing your lives. I was beaten three times by the monk Huangbo, like being brushed with artemisia branches. Now I still want to be beaten again. Who can strike me?' At that time, a monk said: 'I can strike. How many times should the abbot be beaten?' Linji gave him the staff. The monk wanted to catch it. Linji then hit him. A monk asked: 'What is the first phrase?' Linji said: 'The three essentials are printed open, the red dot is narrow, and there is no room for discussion between host and guest.' (Three essentials: a term in Zen Buddhism, referring to the need for three mysterious gates in a sentence; Red dot: a metaphor for the key point; Host and guest: referring to distinguishing between subject and object) A monk asked: 'What is the second phrase?' Linji said: 'How can wonderful understanding allow questions without attachment? How can bubbles and waves compete with the machine that cuts off the flow?' (Wonderful understanding: exquisite understanding; Bubbles and waves: bubbles and waves; Machine that cuts off the flow: a machine that cuts off the flow, a metaphor for a key turning point) A monk asked: 'What is the third phrase?' Linji said: 'Look at the puppets being manipulated on the stage, all the pulling and drawing depends on the person inside.' (Puppets being manipulated on the stage: a metaphor for being controlled; Person inside: a metaphor for the manipulator behind the scenes) Linji also said: 'A phrase must have three mysterious gates, and one mysterious gate must have three essentials. There is power and function. You...'

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諸人作么生會。師唐咸通七年丙戌四月十日。將示滅乃說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名如不稟。吹毛用了急須磨。偈畢坐逝。敕謚慧照大師。塔曰澄靈。

陳尊宿初居睦州龍興寺晦跡藏用。常制草屨密置於道上。歲久人知乃有陳蒲鞋之號焉。時有學人叩激。隨問遽答。詞語峻險既非循轍。故淺機之流往往嗤之。唯玄學性敏者欽伏。由是諸方歸慕。謂之陳尊宿。師因晚參謂眾曰。汝等諸人未得個入頭。須得個入頭。若得個入頭。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。師又曰。老僧在此住持。不曾見個無事人到來。汝等何不近前。時有一僧方近前。師云。維那不在。汝自領出去三門外與二十棒。僧云。某甲過在什麼處。師云。枷上更著杻。師尋常或見衲僧來即閉門。或見講僧乃召云座主。其僧應諾。師云。擔板漢。或云。遮里有桶與我取水。師一日在廊階上立。有僧來問云。陳尊宿房在何處。師脫草屨騫頭打。僧便走。師召云。大德。僧回首。師指云。卻從那邊去。有僧扣門。師云。阿誰。僧云。某甲。師云。秦時鐸落鉆。一日有天使問。三門俱開從那門而入。師喚尚書。天使應諾。師云。從信門入。天使又見壁畫問云。二尊者對譚何事。師

【現代漢語翻譯】 現代漢語譯本： 你們大家怎麼理解？禪師在唐咸通七年丙戌四月十日，將要示寂時，說了傳法偈語：『順著水流不止，要問如何是真？真正的光明照耀無邊，說得好像就是它。離開一切表象和名相，如果不能領會根本，就像吹毛求疵的劍用完了要趕快磨。』說完偈語就坐化圓寂了。朝廷追諡他為慧照大師，塔名叫澄靈。 陳尊宿最初住在睦州龍興寺，隱藏自己的才能和作用。他經常編織草鞋，偷偷地放在路邊。時間久了，人們都知道了，就有了『陳蒲鞋』的稱號。當時有學人來請教，他總是立刻回答。他的言辭峻峭險峻，不落俗套，所以淺薄的人常常嘲笑他。只有那些玄學根性敏銳的人才欽佩他。因此，各方人士都來仰慕他，稱他為陳尊宿。禪師在一次晚參時對大家說：『你們這些人還沒有找到入門的途徑，必須找到入門的途徑。如果找到了入門的途徑，以後就不能辜負老僧我。』當時有個僧人出來禮拜說：『我某甲終究不敢辜負和尚您。』禪師說：『你早就辜負我了。』禪師又說：『老僧我在這裡住持，不曾見過一個無事的人來。你們為什麼不走近前來？』當時有個僧人正要走近前來，禪師說：『維那（寺院中的一種職務）不在，你自己領他出去山門外打二十棒。』僧人說：『我某甲錯在什麼地方？』禪師說：『枷鎖上還要加上手銬。』禪師平常有時見到雲遊僧人來就關上門。有時見到講經的僧人就招呼說：『座主（對講經僧人的尊稱）。』那僧人答應了。禪師說：『死腦筋的人。』或者說：『這裡有個水桶，給我去取水。』禪師有一天站在走廊的臺階上，有個僧人來問：『陳尊宿的房間在哪裡？』禪師脫下草鞋朝他頭上打去，那僧人就跑了。禪師叫道：『大德（對僧人的尊稱）。』僧人回頭。禪師指著說：『從那邊回去。』有個僧人敲門。禪師說：『是誰？』僧人說：『某甲。』禪師說：『秦時的鐸落鉆（比喻無用之物）。』有一天有個天使問：『三道門都開著，從哪個門進去？』禪師叫道：『尚書（天使的官職）。』天使答應了。禪師說：『從信門進去。』天使又看到墻上的壁畫，問道：『兩位尊者在談論什麼事情？』禪師

【English Translation】 English version: How do you all understand this? The Master, on the tenth day of the fourth month in the year Bingxu (fire dog) of the Xiantong reign (866 AD) of the Tang Dynasty, as he was about to enter Nirvana, spoke the following verse on the transmission of the Dharma: 'Following the flowing stream without ceasing, how to ask about the truth? True illumination is boundless, it seems like it is just that. If one does not grasp the essence of being apart from characteristics and names, like a hair-splitting sword, it must be sharpened quickly after use.' After reciting the verse, he passed away in meditation. The imperial court posthumously honored him as Great Master Huizhao (Wise Illumination), and his stupa was named Chengling (Clear Spirit). Zen Master Chen initially resided at Longxing Temple in Muzhou (present-day Jiande, Zhejiang), concealing his talents and functions. He often made straw sandals and secretly placed them on the road. Over time, people came to know about it, and he became known as 'Chen Straw Sandals.' When students came to inquire, he would answer immediately. His words were stern and unconventional, not following the beaten path, so superficial people often ridiculed him. Only those with sharp minds and a deep understanding of metaphysics admired him. Therefore, people from all directions came to admire him, calling him Zen Master Chen. The Master said to the assembly during an evening session: 'You all have not yet found the entrance. You must find the entrance. If you find the entrance, you must not let down this old monk.' At that time, a monk came forward, bowed, and said: 'I, so-and-so, will never dare to let down the Abbot.' The Master said: 'You have already let me down.' The Master also said: 'This old monk has been residing here, and I have not seen a person of no affairs come. Why don't you come closer?' At that time, a monk was about to come closer, and the Master said: 'The director (Vina, a temple officer) is not here. You yourself lead him out of the mountain gate and give him twenty blows.' The monk said: 'Where did I, so-and-so, go wrong?' The Master said: 'Add shackles to the cangue (a wooden device used for punishment).' The Master usually closed the door when he saw wandering monks coming. Sometimes, when he saw a lecturing monk, he would call out: 'Lecturer (Zuozhu, an honorific title for lecturing monks).' The monk would respond. The Master would say: 'A blockhead.' Or he would say: 'There is a bucket here, fetch water for me.' One day, the Master was standing on the steps of the corridor, and a monk came and asked: 'Where is Zen Master Chen's room?' The Master took off his straw sandal and hit him on the head, and the monk ran away. The Master called out: 'Great Virtue (Dade, an honorific title for monks).' The monk turned his head. The Master pointed and said: 'Go back from that side.' A monk knocked on the door. The Master said: 'Who is it?' The monk said: 'So-and-so.' The Master said: 'A Qin Dynasty broken drill (a metaphor for something useless).' One day, an angel asked: 'All three gates are open, which gate should I enter from?' The Master called out: 'Minister (Shangshu, the angel's official title).' The angel responded. The Master said: 'Enter from the gate of faith.' The angel then saw a mural on the wall and asked: 'What are the two Venerables discussing?' The Master

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摑露柱云。三身中那個不說法。師問座主。汝莫是講唯識否。對曰是。師云。五戒不持。師問一長老云。了即毛端吞巨海。始知大地一微塵。長老作么生。對云。問阿誰。師云。問長老。長老云。何不領話。師云。汝不領話我不領話。師見僧來云。見成公案放汝三十棒。僧云。某甲如是。師云。三門金剛為什麼舉拳。僧云。金剛尚乃如是。師便打。問如何是向上一路。師云。要道有什麼難。僧云。請師道。師云。初三十一中九下七。問以一重去一重即不問。不以一重不去一重時如何。師云。昨朝栽茄子。今日種冬瓜。問如何是曹溪的的意。師云。老僧愛嗔不愛喜。僧云。為什麼如是。師云。路逢劍客須呈劍。不是詩人莫說詩。僧到參。師問。什麼處來。僧云。瀏陽。師云。彼中老宿祇對佛法大意道什麼。云遍地行無路。師云。老宿實有此語否。雲實有。師拈拄杖打云。遮念言語漢。師問一長老。若有兄弟來將什麼祇對。長老云。待他來。師云。何不道。長老云。和尚欠少什麼。師云。請不煩葛藤。有僧參。師云。汝豈不是行腳。僧云是。師云。禮佛也未。云禮那土堆作么。師云。自領出去。僧問。某甲講兼行腳不會教意時如何。師云。實語當懺悔。僧云。乞師指示。師云。汝若不會。老僧即緘口無言。僧云。便請道。

【現代漢語翻譯】 現代漢語譯本 『摑露柱』（Guailuzhu，用手掌擊打石柱）說：『三身』（Sanshen，佛的三種化身，即法身、報身、應身）中哪個不說法？ 師父問一位『座主』（Zuozhu，寺院中精通佛經的僧人）：『你莫非是講『唯識』（Weishi，佛教哲學中的唯識宗）？』 回答說：『是的。』 師父說：『五戒』（Wujie，佛教的五條基本戒律）都不持守。 師父問一位長老：『了悟之時，毛端能吞巨海；開始明白，大地不過一微塵。長老怎麼看？』 回答說：『問誰呢？』 師父說：『問長老。』 長老說：『為何不領會話中之意？』 師父說：『你不領會，我也不領會。』 師父看見僧人前來，說：『現成的公案，賞你三十棒。』 僧人說：『我就是這樣。』 師父說：『山門』（Sanmen，寺院的大門）的金剛力士為何舉拳？ 僧人說：『金剛力士尚且如此。』 師父便打了他。 問：『如何是向上一路？』 師父說：『要說有什麼難的？』 僧人說：『請師父說。』 師父說：『初三十一，中九下七。』 問：『以一重去一重即不問，不以一重不去一重時如何？』 師父說：『昨朝栽茄子，今日種冬瓜。』 問：『如何是曹溪』（Caoxi，禪宗六祖慧能弘法的地點）『的的意』（Didi Yi，真實的意義）？』 師父說：『老僧愛嗔不愛喜。』 僧人說：『為什麼這樣？』 師父說：『路逢劍客須呈劍，不是詩人莫說詩。』 僧人來參拜，師父問：『從哪裡來？』 僧人說：『瀏陽』（Liuyang，地名）。』 師父說：『那裡面的老宿』（Laoxiu，年長的僧人）『祇對佛法大意道什麼？』 回答說：『遍地行無路。』 師父說：『老宿』（Laoxiu，年長的僧人）『實有此語否？』 回答說：『確實有。』 師父拿起拄杖打他說：『這念言語漢。』 師父問一位長老：『若有兄弟來，將什麼招待？』 長老說：『等他來。』 師父說：『何不說？』 長老說：『和尚欠缺什麼？』 師父說：『請不要煩瑣葛藤。』 有僧人蔘拜，師父說：『你豈不是行腳僧？』 僧人說是。 師父說：『禮佛也未？』 回答說：『禮那土堆作么？』 師父說：『自領出去。』 僧人問：『我既講經又行腳，不明白教義時如何？』 師父說：『實語當懺悔。』 僧人說：『乞求師父指示。』 師父說：『你若不會，老僧即緘口無言。』 僧人說：『便請道。』

【English Translation】 English version 『Guailuzhu』 (striking the pillar) said: 『Which of the 『Three Bodies』 (Sanshen, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) does not preach the Dharma?』 The master asked a 『Zuozhu』 (a monk in the temple who is well-versed in Buddhist scriptures): 『Are you lecturing on 『Vijnanavada』 (Weishi, the Consciousness-only school in Buddhist philosophy)?』 He replied: 『Yes.』 The master said: 『You don't even uphold the 『Five Precepts』 (Wujie, the five basic precepts of Buddhism).』 The master asked an elder: 『When enlightened, a hair can swallow the vast ocean; when one begins to understand, the earth is but a tiny speck of dust. What does the elder think?』 He replied: 『Ask whom?』 The master said: 『Ask the elder.』 The elder said: 『Why not grasp the meaning of the words?』 The master said: 『If you don't grasp it, neither do I.』 The master saw a monk coming and said: 『A ready-made case, I'll give you thirty blows.』 The monk said: 『I am like this.』 The master said: 『Why do the Vajra guardians at the 『Sanmen』 (the main gate of a temple) raise their fists?』 The monk said: 『Even the Vajras are like this.』 The master then struck him. Asked: 『What is the upward path?』 The master said: 『What's so difficult about speaking?』 The monk said: 『Please, master, speak.』 The master said: 『The first thirty-one, the middle nine, the last seven.』 Asked: 『If one layer is removed, then I won't ask. If one layer is not removed, what then?』 The master said: 『Yesterday I planted eggplants, today I plant winter melons.』 Asked: 『What is the true meaning of 『Caoxi』 (the place where the Sixth Patriarch Huineng propagated Zen Buddhism)?』 The master said: 『This old monk loves anger, not joy.』 The monk said: 『Why is that?』 The master said: 『When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not speak of poetry.』 A monk came to pay respects. The master asked: 『Where do you come from?』 The monk said: 『Liuyang』 (a place name).』 The master said: 『What do the old monks there say about the general meaning of the Buddha-dharma?』 He replied: 『Walking everywhere, there is no road.』 The master said: 『Did the old monk really say this?』 He replied: 『Indeed.』 The master picked up his staff and struck him, saying: 『This fellow who clings to words!』 The master asked an elder: 『If a brother comes, what will you offer him?』 The elder said: 『Wait for him to come.』 The master said: 『Why not say?』 The elder said: 『What does the abbot lack?』 The master said: 『Please, no tedious entanglements.』 A monk came to pay respects. The master said: 『Aren't you a wandering monk?』 The monk said yes. The master said: 『Have you paid respects to the Buddha?』 He replied: 『Why pay respects to that pile of dirt?』 The master said: 『Lead yourself out.』 The monk asked: 『I both lecture on scriptures and wander, what if I don't understand the teachings?』 The master said: 『Speak truthfully and repent.』 The monk said: 『I beg the master to instruct me.』 The master said: 『If you don't understand, this old monk will remain silent.』 The monk said: 『Then please speak.』

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師云。心不負人面無漸色。問一句道盡時如何。師云。義墮也。僧云。什麼是學人義墮處。師云。三十棒教誰吃。問教意祖意是同是別。師云。青山自青山。白雲自白雲。僧云。如何是青山。師云。還我一滴雨來。僧云。道不得請師道。師云。法華鋒前陣涅槃句后收。師問僧。今夏在什麼處。云待和尚有住處即說似和尚。師云。狐非師子類。燈非日月明。師問新到僧。什麼處來。僧瞪目視之。師云。驢前馬後漢。僧云。請師鑒。師云。驢前馬後漢道將一向來。無對。師看經次。陳操尚書問。和尚看什麼經。師云。金剛經。尚書云。六朝翻譯此當第幾譯。師舉起經云。一切有為法如夢幻泡影。師又因看涅槃經。僧問。和尚看什麼經。師拈起經云。遮個是茶毗品最末後。師問新到僧。今夏在什麼處。僧云。徑山。師云。多少人。云四百人。師云。遮吃夜飯漢。僧云。尊宿叢林何言吃夜飯。師乃棒趁出。師聞一老宿難親近。躬往相訪。老宿見師才入方丈便喝。師側掌云。兩重公案老宿云。過在什麼處。師云。遮野狐精便退。師問僧。近離什麼處。僧云。江西。師云。蹋破多少草鞋。僧無對。師與講僧喫茶。師云。我救汝不得也。僧云。某甲不曉乞師垂示。師拈油餅示之云。遮個是什麼。僧云。色法。師云。遮入鑊湯漢。有一

【現代漢語翻譯】 師[禪師]說：『心中不虧欠於人，面色自然沒有慚愧之色。』 僧人問：『用一句話來道盡真理時，該如何說？』 師說：『那就落入義解的窠臼了。』 僧人問：『什麼是學人落入義解窠臼的地方？』 師說：『這三十棒要教誰來承受？』 問：『教意（佛教的教義）和祖意（禪宗的宗旨）是相同還是不同？』 師說：『青山自是青山，白雲自是白雲。』 僧人問：『如何是青山？』 師說：『還我一滴雨來。』 僧人說：『說不出來，請師父開示。』 師說：『《法華經》的鋒芒在前，《涅槃經》的語句在後收尾。』 師問僧人：『今年夏天你在什麼地方？』 僧人說：『等和尚有了住處，我就告訴和尚。』 師說：『狐貍不是獅子的同類，燈光不是日月的光明。』 師問新來的僧人：『從什麼地方來？』 僧人瞪大眼睛看著他。 師說：『真是驢前馬後漢。』 僧人說：『請師父鑑察。』 師說：『驢前馬後漢，一直這樣說。』 （僧人）無言以對。 師父正在看經書，陳操尚書問：『和尚看什麼經？』 師說：『《金剛經》。』 尚書說：『六朝翻譯的這部經，是第幾個譯本？』 師舉起經書說：『一切有為法，如夢幻泡影。』 師又因為看《涅槃經》，僧人問：『和尚看什麼經？』 師拿起經書說：『這是茶毗品最後的部分。』 師問新來的僧人：『今年夏天你在什麼地方？』 僧人說：『徑山。』 師說：『有多少人？』 （僧人）說：『四百人。』 師說：『這些吃夜飯的傢伙。』 僧人說：『大寺院的叢林，怎麼能說是吃夜飯呢？』 師就用棒子趕他出去。 師聽說一位老修行很難接近，親自前去拜訪。 老修行見到師父剛進入方丈室就大喝一聲。 師父側著手掌說：『這是兩重公案。』 老修行說：『過錯在哪裡？』 師說：『你這野狐精。』 便退了出來。 師問僧人：『最近離開什麼地方？』 僧人說：『江西。』 師說：『踏破了多少草鞋？』 僧人無言以對。 師父與講經的僧人一起喝茶。 師說：『我救不了你了。』 僧人說：『我不明白，請師父開示。』 師父拿起油餅給他看，說：『這是什麼？』 僧人說：『色法。』 師說：『你這要下油鍋的傢伙。』 有一個……

【English Translation】 The Master [Zen Master] said, 'If the heart is not indebted to others, the face will naturally be without shame.' A monk asked, 'When expressing the ultimate truth in a single sentence, how should it be done?' The Master said, 'Then it falls into the trap of intellectual interpretation.' The monk asked, 'What is the place where a student falls into the trap of intellectual interpretation?' The Master said, 'Who will take these thirty blows?' Asked, 'Are the teaching intent (Buddhist doctrine) and the ancestral intent (the tenets of Zen Buddhism) the same or different?' The Master said, 'The green mountains are naturally green mountains, and the white clouds are naturally white clouds.' The monk asked, 'What are the green mountains?' The Master said, 'Return a drop of rain to me.' The monk said, 'I cannot say, please enlighten me, Master.' The Master said, 'The sharpness of the Lotus Sutra is at the front, and the sentences of the Nirvana Sutra are collected at the end.' The Master asked the monk, 'Where were you this summer?' The monk said, 'When the Master has a place to stay, I will tell the Master.' The Master said, 'The fox is not the same kind as the lion, and the light of a lamp is not the brightness of the sun and moon.' The Master asked the newly arrived monk, 'Where did you come from?' The monk stared at him. The Master said, 'Truly a follower of others.' The monk said, 'Please examine me, Master.' The Master said, 'A follower of others, always saying this.' (The monk) was speechless. The Master was reading a sutra, and the Minister Chen Cao asked, 'What sutra are you reading, Master?' The Master said, 'The Diamond Sutra.' The Minister said, 'Of the translations from the Six Dynasties, which translation is this?' The Master raised the sutra and said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.' The Master was also reading the Nirvana Sutra, and a monk asked, 'What sutra are you reading, Master?' The Master picked up the sutra and said, 'This is the very end of the cremation chapter.' The Master asked the newly arrived monk, 'Where were you this summer?' The monk said, 'Jingshan.' The Master said, 'How many people are there?' (The monk) said, 'Four hundred people.' The Master said, 'These fellows who eat evening meals.' The monk said, 'How can you say that a large monastery is eating evening meals?' The Master then drove him out with a stick. The Master heard that an old practitioner was difficult to approach, so he personally went to visit. The old practitioner saw the Master just entering the abbot's room and shouted loudly. The Master held out his palm sideways and said, 'This is a double case.' The old practitioner said, 'Where is the fault?' The Master said, 'You wild fox spirit.' Then he withdrew. The Master asked the monk, 'Where did you leave most recently?' The monk said, 'Jiangxi.' The Master said, 'How many straw sandals did you wear out?' The monk was speechless. The Master was drinking tea with a monk who lectured on the sutras. The Master said, 'I cannot save you.' The monk said, 'I do not understand, please enlighten me, Master.' The Master picked up an oil cake and showed it to him, saying, 'What is this?' The monk said, 'Form.' The Master said, 'You fellow who will go into the boiling cauldron.' There was a...

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紫衣大德到禮拜。師拈帽子帶示之云。遮個喚作什麼。大德云。朝天帽。師云。恁么即老僧不卸也。師復問。所習何業。云唯識。師云。作么生說。云三界唯心萬法唯識。師指門扇云。遮個是什麼。云是色法。師云。簾前賜紫對御譚經。何得不持五戒。無對。僧問。某甲乍入叢林。乞指師示。師云。爾不解問。雲和尚作么生。師云。放汝三十棒自領出去。問教意請師提綱。師云。但問將來與爾道。僧云。請和尚道。師云。佛殿里燒香。三門外合掌。問如何是展演之言。師云。量才補職。僧云。如何得不落展演。師云。伏惟尚饗。師喚焦山近前來。又呼童子取斧來。童子取斧至云。未有繩墨且斫粗。師喝之。又喚童子云。作么生是爾斧頭。童子遂作斫勢。師云。斫爾老爺頭不得。問如何是放一線道。師云。量才補職。又問。如何是不放一線道。師云。伏惟尚饗。新到僧參。師云。汝是新到否。云是。師云。且放下葛藤會么。云不會。師云。擔枷陳狀自領出去。僧便出。師云。來來我實問爾什麼處來。云江西。師云。泐潭和尚在爾背後怕爾亂道見么。無對。問寺門前金剛托即。乾坤大地不託即。絲髮不逢時如何。師云。吽吽我不曾見此問。先跳三千倒退八百。爾合作么生。僧云諾。師云。先責一紙罪狀好便打。其僧擬出。

【現代漢語翻譯】 現代漢語譯本 紫衣大德前來禮拜。趙州禪師拿起帽子上的帶子向他展示，問道：『這個叫什麼？』大德回答：『朝天帽。』趙州禪師說：『既然如此，老衲就不摘下來了。』禪師又問：『你平時研究什麼？』回答說：『唯識。』禪師問：『怎麼解釋？』回答說：『三界唯心，萬法唯識。』禪師指著門扇問：『這個是什麼？』回答說：『是色法。』禪師說：『在皇宮前接受賜紫，在皇帝面前講經，怎麼能不遵守五戒呢？』大德無言以對。 有僧人問：『我剛到寺院，請禪師指點。』禪師說：『你不會問。』僧人問：『和尚您怎麼問？』禪師說：『打你三十棒，自己領悟出去。』問：『請禪師提點教義的綱要。』禪師說：『只管問，我會告訴你。』僧人說：『請和尚開示。』禪師說：『在佛殿里燒香，在三門外合掌。』問：『什麼是展演之言？』禪師說：『量才補職。』僧人問：『如何才能不落入展演？』禪師說：『伏惟尚饗（意思是希望神靈享用祭品，這裡指不要多費口舌）。』 禪師叫焦山走近前來，又叫童子拿斧頭來。童子拿來斧頭說：『沒有繩墨，只能粗略地砍。』禪師喝止了他。又叫童子說：『什麼是你的斧頭？』童子於是做了個砍的姿勢。禪師說：『砍你老爺的頭也不行。』問：『什麼是放一線道？』禪師說：『量才補職。』又問：『什麼是不放一線道？』禪師說：『伏惟尚饗。』 新來的僧人蔘拜。禪師問：『你是新來的嗎？』回答說：『是。』禪師說：『暫且放下葛藤（指世俗的糾纏），明白嗎？』回答說：『不明白。』禪師說：『自己戴上枷鎖，寫好陳述，自己出去。』僧人便要出去。禪師說：『來來，我問你，你從哪裡來？』回答說：『江西。』禪師說：『泐潭（Yue Tan，地名）和尚在你背後，怕你胡說八道，看見了嗎？』僧人無言以對。問：『寺門前的金剛（Jingang，佛教護法神）托著，乾坤大地不託著，一絲一毫不逢時，該如何是好？』禪師說：『吽吽（佛教咒語），我不曾見過這樣的問題。先跳三千，倒退八百，你該怎麼辦？』僧人回答說：『諾。』禪師說：『先責罰你寫一紙罪狀，然後好好打你一頓。』那僧人想要出去。

【English Translation】 English version A virtuous monk in purple robes came to pay respects. Zen Master Zhao Zhou picked up the tassel of his hat and showed it to him, asking, 'What is this called?' The monk replied, 'A Chaotian hat (朝天帽, a type of hat).' Zen Master Zhao Zhou said, 'In that case, this old monk won't take it off.' The Zen Master then asked, 'What do you usually study?' He replied, 'Vijnaptimatrata (唯識, Consciousness-only).' The Zen Master asked, 'How do you explain it?' He replied, 'The three realms are mind-only, and all dharmas are consciousness-only.' The Zen Master pointed to the door and asked, 'What is this?' He replied, 'It is a form dharma (色法, rupa).' The Zen Master said, 'Receiving the purple robe before the Emperor and lecturing on the scriptures, how can you not uphold the five precepts?' The monk was speechless. A monk asked, 'I have just arrived at the monastery, please give me guidance.' The Zen Master said, 'You don't know how to ask.' The monk asked, 'How would you ask, Master?' The Zen Master said, 'I'll give you thirty blows and you can figure it out yourself.' Asked, 'Please give a summary of the teachings.' The Zen Master said, 'Just ask, and I will tell you.' The monk said, 'Please enlighten me, Master.' The Zen Master said, 'Burning incense in the Buddha hall, and putting your palms together outside the three gates.' Asked, 'What is the language of elaboration?' The Zen Master said, 'Appoint people according to their abilities.' The monk asked, 'How can one avoid falling into elaboration?' The Zen Master said, 'May the spirits enjoy the offerings (伏惟尚饗, a phrase used in sacrificial ceremonies, here implying to be concise).' The Zen Master called Jiao Shan (焦山, a monk's name) to come closer, and then called a boy to bring an axe. The boy brought the axe and said, 'Without a plumb line, I can only chop roughly.' The Zen Master stopped him. Then he called the boy and said, 'What is your axe?' The boy then made a chopping gesture. The Zen Master said, 'You can't chop your master's head either.' Asked, 'What is letting go of a single thread?' The Zen Master said, 'Appoint people according to their abilities.' Asked again, 'What is not letting go of a single thread?' The Zen Master said, 'May the spirits enjoy the offerings.' A newly arrived monk paid respects. The Zen Master asked, 'Are you newly arrived?' He replied, 'Yes.' The Zen Master said, 'Can you put down the entanglement (葛藤, worldly entanglements) for now?' He replied, 'I don't understand.' The Zen Master said, 'Put on the cangue (枷, a wooden collar), write a statement, and leave on your own.' The monk was about to leave. The Zen Master said, 'Come, come, I'll ask you, where did you come from?' He replied, 'Jiangxi (江西, a province in China).' The Zen Master said, 'Is Yue Tan (泐潭, a place name) monk behind you, afraid that you will talk nonsense, do you see him?' The monk was speechless. Asked, 'The Vajra (金剛, Buddhist guardian deity) in front of the temple gate is holding up, the universe is not holding up, if a single strand is not in time, what should be done?' The Zen Master said, 'Hum Hum (吽吽, a Buddhist mantra), I have never seen such a question. First jump three thousand, retreat eight hundred, what should you do?' The monk replied, 'Yes.' The Zen Master said, 'First punish you to write a paper of charges, then give you a good beating.' The monk intended to leave.

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師云。來我共爾葛藤。托即乾坤大地。爾且道洞庭湖裡水深多少。僧云。不曾量度。師云。洞庭湖又作么生。僧云。只為今時。師云。只遮葛藤尚不會乃打之。問如何是觸途無滯底句。師云。我不恁么道。雲師作么生道。師云。箭過西天十萬里向大唐國里等候。有僧扣門。師云。作么。云己事未明乞師指示。師云。遮里只有棒方開門。其僧擬問。師便摑其僧口問。以字不成。八字不是。是何章句。師彈指一聲云。會么。云不會。師云。上來表贊無限勝因。蝦蟆跳上梵天。蚯蚓走過東海。西峰長老來參。師致茶果命之令坐問云。長老今夏在什麼處安居。云蘭溪。師云。有多少徒眾。云七十來人。師云。時中將何示徒。長老拈起甘子呈云。已了。師云。著什麼死急。時有僧新到參方禮拜。師叱云。阇梨因何偷常住果子吃。僧云。學人才到。和尚為什麼道偷果子。師云。贓物見在。師問僧。近離什麼處。曰仰山。師曰。五戒也不持。曰某甲什麼處是妄語。師云遮里不著沙彌。

杭州千頃山楚南禪師閩中人也。姓張氏。自髫齔投開元寺曇藹禪師出家。迨乎冠歲落髮。詣五臺具戒。就趙郡學相部律。往上都聽凈名經。既精研法義而未了玄機。遂謁芙蓉。芙蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭而參黃檗。黃檗垂問

【現代漢語翻譯】 現代漢語譯本： 禪師說：『來，我和你一起糾纏這些葛藤（geteng，比喻糾纏不清的事務）。托起即是乾坤大地。你且說說洞庭湖裡的水有多深？』僧人說：『不曾測量過。』禪師說：『洞庭湖又怎麼樣呢？』僧人說：『只爲了現在這個時候。』禪師說：『就這些葛藤你尚且不會，』於是就打了他。 問：『如何是觸處無滯的句子？』禪師說：『我不這樣說。』僧人問：『禪師您怎麼說？』禪師說：『箭過西天十萬里，向大唐國里等候。』有僧人敲門。禪師說：『作什麼？』僧人說：『自己（己事）未明白，乞求禪師指示。』禪師說：『這裡只有棒子才開門。』那僧人剛要問，禪師便摑了他的嘴巴。問：『以字不成，八字不是，是什麼章句？』禪師彈指一聲說：『會么？』僧人說：『不會。』禪師說：『上來表贊無限勝因，蝦蟆跳上梵天（brahma，佛教指色界天之首），蚯蚓走過東海。』 西峰長老來參拜。禪師準備茶果，命他坐下，問道：『長老今年夏天在什麼地方安居？』答：『蘭溪。』禪師說：『有多少徒眾？』答：『七十來人。』禪師說：『平時用什麼來開示徒弟？』長老拿起甘蔗呈上，說：『已了。』禪師說：『著什麼死急？』 當時有僧人新來參訪，禮拜。禪師呵斥道：『阇梨（acarya，佛教用語，意為軌範師，可譯為導師）為何偷吃常住的果子？』僧人說：『學人剛到，和尚為什麼說偷果子？』禪師說：『贓物現在就在。』禪師問僧人：『最近從什麼地方離開？』答：『仰山。』禪師說：『五戒（panca-sila，佛教基本戒律）也不持守。』答：『我什麼地方是妄語？』禪師說：『這裡不留沙彌（sramanera，佛教出家男子）。』

杭州千頃山楚南禪師，是閩中人，姓張。從小就在開元寺曇藹禪師處出家。到了成年落髮，前往五臺山受具足戒，到趙郡學習相部律，往上都聽《凈名經》（Vimalakirti Nirdesa Sutra）。已經精研法義卻未明白玄機，於是拜見芙蓉。芙蓉說：『我不是你的老師，你的老師是江外的黃檗。』楚南禪師告辭芙蓉，去參拜黃檗。黃檗垂問。

【English Translation】 English version: The Master said, 'Come, let me entangle these geteng (葛藤, geteng, a metaphor for tangled affairs) with you. To uphold is to uphold the universe. Tell me, how deep is the water in Dongting Lake?' The monk said, 'I have never measured it.' The Master said, 'What about Dongting Lake then?' The monk said, 'It's just for this present moment.' The Master said, 'You don't even understand these geteng,' and then struck him. Asked, 'What is a phrase that is unobstructed in all directions?' The Master said, 'I don't say it that way.' The monk asked, 'How does the Master say it?' The Master said, 'The arrow passes ten thousand miles west, waiting in the Tang Dynasty.' A monk knocked on the door. The Master said, 'What is it?' The monk said, 'My own affairs (己事) are not clear, I beg the Master to instruct me.' The Master said, 'Here only the stick opens the door.' As the monk was about to ask, the Master slapped him in the mouth. Asked, 'It is not the character 'yi' (以), nor is it the character 'ba' (八), what is the chapter and verse?' The Master snapped his fingers and said, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'Come up and praise the infinite superior causes, the toad jumps up to Brahma (梵天, brahma, the chief of the Form Realm in Buddhism), the earthworm walks across the East Sea.' Elder Xifeng came to pay respects. The Master prepared tea and fruit, ordered him to sit down, and asked, 'Where did the Elder reside this summer?' He replied, 'Lanxi.' The Master said, 'How many disciples do you have?' He replied, 'About seventy people.' The Master said, 'What do you usually use to instruct your disciples?' The Elder picked up a sugarcane and presented it, saying, 'It's done.' The Master said, 'Why are you in such a hurry to die?' At that time, a monk came to visit and pay respects. The Master scolded, 'Acarya (阇梨, acarya, a Buddhist term meaning disciplinarian, can be translated as mentor), why did you steal the monastery's fruit to eat?' The monk said, 'I just arrived, why does the Master say I stole the fruit?' The Master said, 'The stolen goods are right here.' The Master asked the monk, 'Where did you leave recently?' He replied, 'Yangshan.' The Master said, 'You don't even uphold the five precepts (五戒, panca-sila, basic Buddhist precepts).' He replied, 'Where am I lying?' The Master said, 'We don't keep sramaneras (沙彌, sramanera, Buddhist novice monks) here.'

Chan Master Chunan of Qianqingshan Mountain in Hangzhou was from Minzhong, with the surname Zhang. From a young age, he became a monk under Chan Master Tan'ai at Kaiyuan Temple. When he reached adulthood, he shaved his head, went to Mount Wutai to receive the full precepts, went to Zhao County to study the Vinaya of the Xiangbu school, and went to Shangdu to listen to the Vimalakirti Nirdesa Sutra (凈名經, Vimalakirti Nirdesa Sutra). Having thoroughly studied the Dharma but not yet understood the profound meaning, he visited Furong. Furong said, 'I am not your teacher, your teacher is Huangbo outside the river.' Chan Master Chunan bid farewell to Furong and went to visit Huangbo. Huangbo asked.

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曰。子未現三界影像時如何。師曰。即今豈是有耶。曰有無且置。即今如何。師曰。非今古。曰吾之法眼已在汝躬。師乃入室執巾侍盥晨晡請益。尋值唐武宗廢教。師遂深竄林谷。暨大中初相國裴公休出撫宛陵。請黃檗和尚出山師隨出。由茲抵姑蘇報恩寺精修禪定。僅二十餘載足不逾閾。俄為郡守請住寶林院。未幾復請居支硎山。又住千頃慈雲院振黃檗玄風。一日師上堂曰。諸子設使解得三世佛教如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有阇梨時體取。曰未有某甲時誰人體。師曰。體者亦無。問如何是易。師曰。著衣吃飯不用讀經看教。不用行道禮拜燒身煉頂。豈不易耶。曰此既是易。如何是難。師曰。微有念生便具五陰。三界輪迴生死皆從汝一念生。所以佛教諸菩薩云。佛所護念。師雖應機無倦。而常儼然處定。或逾月或浹旬。光啟三年錢氏請下山供養。昭宗聞其道化就賜紫衣。文德元年五月辭眾奄然而化。壽七十六。臘五十六。遷塔于院西隅。景福元年(一作大順二年)壬子二月宣州孫儒寇錢塘。兵士發塔睹全身不散爪發俱長。謝罪懺悔而去。師平昔著般若經品頌偈一卷破邪論一卷。見行於世。

福州烏石山靈觀禪師(住本山薛老峰。亦云丁墓

【現代漢語翻譯】 問：『當您尚未顯現三界影像時，是怎樣的？』 師父答：『現在難道有什麼嗎？』 問：『有或無暫且不論，現在是怎樣的？』 師父答：『非今非古。』 問者說：『我的法眼已經在您身上了。』 於是師父進入室內，拿著毛巾侍奉洗漱，早晚請教。 不久遇到唐武宗廢除佛教，師父便深深地隱居在山林峽谷中。 等到大中初年，相國裴公休出任宛陵的安撫使，請黃檗和尚出山，師父也跟隨出來。 從此到達姑蘇報恩寺，精進地修習禪定，將近二十多年沒有跨出寺門一步。 不久被郡守請去住持寶林院，沒過多久又被請去居住在支硎山，又住持千頃慈雲院，振興黃檗的玄風。 有一天，師父上堂說法：『各位，即使你們能夠像用瓶子倒水一樣理解三世佛教，並且獲得成百上千種三昧，也不如一念修習無漏道，以免被人天因果所束縛。』 當時有僧人問：『無漏道應該如何修習？』 師父說：『在還沒有你這個阇梨（acariya，梵語，意為導師）的時候去體會。』 問：『在還沒有我的時候，誰去體會？』 師父說：『體會者也沒有。』 問：『什麼是容易？』 師父說：『穿衣吃飯，不用讀經看教，不用行道禮拜，燒身煉頂，難道不簡單嗎？』 問：『既然這是容易的，那麼什麼是難的？』 師父說：『稍微有一念生起，就具備了五陰（panca-khandha，構成個體存在的五種要素，即色、受、想、行、識），三界（trayo-dhatavah，欲界、色界、無色界）輪迴生死都從你這一念生起。所以佛教諸菩薩說，佛所護念。』 師父雖然應機說法沒有厭倦，但常常莊嚴地處於禪定之中，有時超過一個月，有時超過兩個星期。 光啟三年，錢氏請師父下山供養，昭宗皇帝聽聞他的道行教化，就賜予他紫衣。 文德元年五月，師父向大眾告別，安詳地圓寂了，享年七十六歲，僧臘五十六年。 遷葬于寺院西邊的角落。景福元年（一說大順二年）壬子年二月，宣州的孫儒侵犯錢塘，士兵打開塔，看到全身沒有腐爛，指甲和頭髮都長長了，於是謝罪懺悔離去。 師父平時著有《般若經品頌偈》一卷，《破邪論》一卷，流傳於世。 福州烏石山靈觀禪師（住在本山的薛老峰，也叫丁墓）

【English Translation】 Question: 'What was it like when you had not yet manifested the images of the three realms (trayo-dhatavah, the realm of desire, the realm of form, and the formless realm)?' The Master replied: 'Is there anything now?' Question: 'Let's set aside existence or non-existence for the moment. What is it like now?' The Master replied: 'Neither ancient nor present.' The questioner said: 'My Dharma eye is already in your body.' Thereupon, the Master entered the room, holding a towel to serve him in washing, seeking instruction morning and evening. Soon after, he encountered Emperor Wuzong of Tang abolishing Buddhism, and the Master deeply hid himself in the forests and valleys. When, in the early years of Dazhong, the Chancellor Pei Gongxiu was appointed to pacify Wanling, he invited the monk Huangbo (Huangbo Xiyun) to come out of the mountains, and the Master followed him out. From then on, he arrived at Bao'en Temple in Gusu, diligently practicing Chan meditation, not stepping beyond the temple gate for nearly twenty years. Before long, he was invited by the prefect to reside at Baolin Monastery, and soon after, he was invited to reside at Mount Zhiqiong, and then resided at Ci'yun Monastery of a Thousand Acres, revitalizing the profound style of Huangbo. One day, the Master ascended the hall and said: 'All of you, even if you can understand the Buddhism of the three ages (past, present, and future) like pouring water from a bottle, and attain hundreds and thousands of samadhis (samadhi, a state of meditative consciousness), it is not as good as cultivating the unconditioned path (anasrava-marga) for a single thought, so as to avoid being bound by the karma of humans and devas.' At that time, a monk asked: 'How should the unconditioned path be cultivated?' The Master said: 'Apprehend it when there is no acariya (acariya, Sanskrit for teacher).' Question: 'Who apprehends it when there is no I?' The Master said: 'The one who apprehends is also non-existent.' Question: 'What is easy?' The Master said: 'Wearing clothes and eating food, without reading scriptures or studying teachings, without practicing the Way, bowing, burning the body, or refining the crown, is it not easy?' Question: 'Since this is easy, what is difficult?' The Master said: 'With the slightest arising of a thought, the five skandhas (panca-khandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are complete. The cycle of birth and death in the three realms (trayo-dhatavah, the realm of desire, the realm of form, and the formless realm) all arise from your single thought. Therefore, the Buddhas teach all Bodhisattvas that they are protected and念 by the Buddha.' Although the Master responded to opportunities without weariness, he was always solemnly in samadhi (samadhi, a state of meditative consciousness), sometimes for more than a month, sometimes for more than two weeks. In the third year of Guangqi, the Qian family invited the Master to descend the mountain for offerings, and Emperor Zhaozong, hearing of his virtuous teachings, bestowed upon him a purple robe. In the fifth month of the first year of Wende, the Master bid farewell to the assembly and passed away peacefully, at the age of seventy-six, with fifty-six years as a monk. He was moved to a stupa in the western corner of the monastery. In the second month of the Renzi year of Jingfu first year (or Dashun second year), Sun Ru of Xuanzhou invaded Qiantang, and the soldiers opened the stupa and saw that the whole body had not decayed, and the nails and hair had grown long, so they apologized, repented, and left. The Master usually wrote one volume of 'Prajna Sutra Verses' and one volume of 'Treatise on Destroying Heresy', which are circulated in the world. Chan Master Lingguan of Wushi Mountain in Fuzhou (resided at Xue Lao Peak of this mountain, also called Ding Tomb)

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山。時稱老觀和尚)尋常扃戶人罕見之。唯一信士每至食時送供方開。一日雪峰伺便扣門。師出開門。雪峰驀胸搊住云。是凡是聖。師唾云。遮野狐精。便推出閉卻門。雪峰云。也只要識老兄。師因刬草次問僧。汝何處去。云西院禮拜安和尚去。時竹上有一青蛇子。師指蛇云。欲識西院老野狐精。只遮便是。師一日問西院安和尚。此一片地堪著什麼物。安云。好著個無相佛。師云。好片地被兄放不凈。師一日引水次有僧來參。師以引水橫抽示之。其僧便去。師至暮問小師。適來僧在何處。小師云。發去也。師云。只得一橛(玄覺云。什麼處是少一橛)問如何是佛。師出舌示之。其僧禮謝。師云。住住爾見什麼便禮拜。僧云。謝和尚慈悲出舌相示。師云。老漢近日舌上生瘡。有僧到敲門。行者開門后便出去。其僧入禮拜問。如何是西來意。師云。適來出去者是什麼人。僧擬近前。師便托出閉卻門。曹山行腳時問。如何是毗盧師法身主。師云。我若向爾道即別有也。曹山舉似洞山。洞山云。好個話頭只欠進語。何不更去問為什麼不道。曹山乃卻來進前語。師云。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉示洞山。洞山深肯之。

杭州羅漢院宗徹禪師湖州吳興縣人也。姓吳氏。幼歲出家依年受具。巡

{ "translations": [ "山（當時被稱為老觀和尚）平時總是關著門，很少有人見到他。只有一位虔誠的信徒每天到吃飯的時候送飯，他才開門。有一天，雪峰禪師趁機敲門。老觀和尚出來開門，雪峰禪師突然抓住他的胸口問道：『是凡人還是聖人？』老觀和尚啐了一口說：『你這野狐精！』便把雪峰禪師推出門外，關上了門。雪峰禪師說：『我也只是想認識一下老兄。』老觀和尚有一次在除草的時候問一個僧人：『你到哪裡去？』僧人說：『到西院去禮拜安和尚。』當時竹子上有一條青蛇。老觀和尚指著蛇說：『想要認識西院的老野狐精，就是這個。』老觀和尚有一天問西院的安和尚：『這一片地適合種什麼？』安和尚說：『適合種一個無相佛（沒有具體形象的佛）。』老觀和尚說：『好好的地被你弄髒了。』老觀和尚有一天在引水的時候，有一個僧人來參拜。老觀和尚用引水渠橫著抽打來示意。那個僧人就離開了。老觀和尚到晚上問小沙彌：『剛才來的僧人在哪裡？』小沙彌說：『已經走了。』老觀和尚說：『只得到了一截（玄覺禪師說：『哪裡少了一截？』）』有人問：『什麼是佛？』老觀和尚伸出舌頭來示意。那個僧人禮拜感謝。老觀和尚說：『住！住！你看到什麼就禮拜？』僧人說：『感謝和尚慈悲，伸出舌相來指示。』老觀和尚說：『老漢我最近舌頭上生了瘡。』有一個僧人來敲門。行者（負責雜務的僧人）開門后就出去了。那個僧人進去禮拜，問道：『什麼是西來意（禪宗的根本宗旨）？』老觀和尚說：『剛才出去的是什麼人？』僧人想要靠近，老觀和尚就把他推出門外，關上了門。曹山禪師在行腳參學的時候問道：『什麼是毗盧師法身主（宇宙本體的體現者）？』老觀和尚說：『我如果向你說了，就變成了另外的東西了。』曹山禪師把這話告訴了洞山禪師。洞山禪師說：『好一句問話，只是缺少進一步的追問。為什麼不再去問他為什麼不說呢？』曹山禪師於是又回去進一步追問。老觀和尚說：『如果說我不說，就等於我啞口無言；如果說我說了，就等於我口吃。』曹山禪師回去把這話告訴了洞山禪師，洞山禪師深深地認可了它。", "杭州羅漢院的宗徹禪師，是湖州吳興縣人，姓吳。小時候出家，按照年齡受了具足戒（正式成為僧侶的儀式），開始四處遊歷參學。" ], "english_translations": [ 'Shan (at that time called Old Guan Monk) usually kept his door closed, and few people saw him. Only one devout believer would bring food at meal times, and then he would open the door. One day, Xuefeng (Xuefeng, a Chan master) took the opportunity to knock on the door. The old Guan Monk came out and opened the door. Xuefeng suddenly grabbed his chest and asked, \'Is it a mortal or a saint?\'. The old Guan Monk spat and said, \'You wild fox spirit!\' Then he pushed Xuefeng out the door and closed it. Xuefeng said, \'I just want to get to know you, old brother.\' Once, while weeding, the old Guan Monk asked a monk, \'Where are you going?\'. The monk said, \'I am going to the West Courtyard to pay respects to Monk An.\' At that time, there was a green snake on the bamboo. The old Guan Monk pointed to the snake and said, \'If you want to know the old wild fox spirit of the West Courtyard, this is it.\' One day, the old Guan Monk asked Monk An of the West Courtyard, \'What is this piece of land suitable for planting?\'. Monk An said, \'It is suitable for planting a formless Buddha (Wu Xiang Fo).\'. The old Guan Monk said, \'A good piece of land has been defiled by you.\' One day, while drawing water, a monk came to visit. The old Guan Monk used the water channel to strike horizontally as a sign. The monk then left. In the evening, the old Guan Monk asked the young novice, \'Where is the monk who came earlier?\'. The young novice said, \'He has already left.\'. The old Guan Monk said, \'He only got a piece of it (Zen Master Xuanjue said, \'Where is the missing piece?\')\' Someone asked, \'What is Buddha?\'. The old Guan Monk stuck out his tongue as a sign. The monk bowed and thanked him. The old Guan Monk said, \'Stop! Stop! What do you see that you bow to?\'. The monk said, \'Thank you, Monk, for your compassion in showing me the tongue sign.\'. The old Guan Monk said, \'This old man has sores on his tongue recently.\' A monk came to knock on the door. The attendant (Xing Zhe, a monk responsible for chores) opened the door and then went out. The monk went in, bowed, and asked, \'What is the meaning of Bodhidharma\'s coming from the West (Xi Lai Yi, the fundamental principle of Zen Buddhism)?\'. The old Guan Monk said, \'Who was the one who went out just now?\'. The monk tried to approach, but the old Guan Monk pushed him out the door and closed it. When Zen Master Caoshan (Caoshan, a Chan master) was traveling and studying, he asked, \'What is the master of the Dharmakaya of Vairocana Buddha (Pilushi Fashen Zhu, the embodiment of the cosmic entity)?\'. The old Guan Monk said, \'If I tell you, it will become something else.\'. Zen Master Caoshan told this to Zen Master Dongshan (Dongshan, a Chan master). Zen Master Dongshan said, \'A good question, but it lacks further questioning. Why not go back and ask him why he doesn\'t say it?\'. Zen Master Caoshan then went back and asked further. The old Guan Monk said, \'If I say I don\'t say, it is as if I am mute; if I say I say, it is as if I stutter.\'. Zen Master Caoshan went back and told this to Zen Master Dongshan, and Zen Master Dongshan deeply approved of it.", "Zen Master Zongche of Luohan Monastery in Hangzhou was from Wuxing County, Huzhou, with the surname Wu. He left home at a young age and received the full precepts (Ju Zu Jie, the ceremony of formally becoming a monk) according to his age, and began to travel around to study." ] }

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方參禮。依黃檗希。運禪師法席。黃檗一見便深器之。入室領旨。后至杭州。州牧劉彥慕其道。立精舍于府西號羅漢院。化徒三百。師有時上堂僧問。如何是西來意。師曰骨剉也(師對機多用此語。故時人因號骨剉和尚)問如何是南宗北宗。師曰。心為宗。僧曰。還看教也無。師曰。教是心。問性地多昏如何了悟。師曰。煩云風捲太虛廓清。曰如何得明去。師曰。一輪皎潔萬里騰光。師后示疾遷化。門人塔于院之北隅梁貞明五年錢王廣其院為安國羅漢寺。移師塔于大慈山塢。今寺與塔並存。

裴休字公美。河東聞喜人也(唐書本傳作孟州濟源人)守新安日。屬運禪師初于黃檗山舍眾入大安精舍。混跡勞侶掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀高僧何在。僧皆無對。公曰。此間有禪人否。曰近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋運師。公睹之欣然曰。休適有一問諸德吝辭。今請上人代酬一語。師曰。請相公垂問。公即舉前問。師朗聲曰。裴休。公應諾。師曰。在什麼處。公當下知旨如獲髻珠。曰吾師真善知識也。示人克的。若是何汩沒於此乎。寺眾愕然。自此延入府署留之供養執弟子之禮。屢辭不已。復堅請住黃檗山薦興祖

【現代漢語翻譯】 現代漢語譯本：方參禮，依止黃檗希運禪師的法席。黃檗禪師一見他就非常器重他。方參禮入室領悟了禪宗的宗旨。後來他到了杭州，州牧劉彥仰慕他的道行，在府衙西邊建立精舍，名為羅漢院，教化了三百多弟子。方參禮有時上堂說法，有僧人問：『如何是西來意（達摩祖師從西方來到中國的用意）？』方參禮回答說：『骨剉也（粉碎的意思）。』（方參禮回答問題大多用這句話，所以當時的人稱他為骨剉和尚。）有人問：『如何是南宗北宗？』方參禮說：『心為宗。』僧人問：『還看教義嗎？』方參禮說：『教義就是心。』問：『性地多昏沉，如何才能了悟？』方參禮說：『煩惱的雲彩被風吹散，廣闊的天空自然清明。』問：『如何才能得到光明？』方參禮說：『一輪明月皎潔，光芒照耀萬里。』方參禮後來示現疾病而圓寂。弟子們在羅漢院的北邊角落建塔安葬他。梁貞明五年，錢王擴建羅漢院為安國羅漢寺，將方參禮的塔遷移到大慈山的山塢。現在寺廟和塔都還存在。 裴休，字公美，是河東聞喜人（《唐書·裴休傳》記載為孟州濟源人）。他擔任新安縣令時，正趕上希運禪師剛到黃檗山，離開大眾，進入大安精舍。希運禪師混跡于勞作的僧侶之中，掃灑殿堂。裴休進入寺廟燒香，主事僧人接待他。裴休看到墻上的壁畫，就問：『這是什麼圖畫？』主事僧人回答說：『高僧的畫像。』裴休說：『畫像可以觀賞，高僧在哪裡呢？』僧人們都無法回答。裴休問：『這裡有禪人嗎？』回答說：『最近有一個僧人投靠寺廟做雜役，很像個禪者。』裴休說：『可以請他來問話嗎？』於是立刻找到希運禪師。裴休見到希運禪師非常高興，說：『我剛才有一個問題問各位德高望重的人，他們都吝于回答，現在請上人代為回答一句。』希運禪師說：『請相公提問。』裴休就說了之前的問題。希運禪師大聲喊道：『裴休！』裴休應諾。希運禪師說：『在什麼地方？』裴休當下領悟了禪宗的宗旨，如同得到了寶珠。說：『我的老師真是善知識啊！指示人如此明確。怎麼會埋沒在這裡呢？』寺廟裡的僧人都很驚訝。從此裴休將希運禪師請到府衙，留下來供養，並執弟子之禮。希運禪師多次推辭，裴休堅決請求他住在黃檗山，以振興祖庭。

【English Translation】 English version: Fang Canli followed the Dharma seat of Zen Master Huangbo Xiyun (Huangbo Xiyun, a famous Zen master of the Tang Dynasty). Huangbo deeply valued him at first sight. Fang Canli entered the room and understood the essence of Zen. Later, he went to Hangzhou, where the governor Liu Yan admired his Taoism and established a monastery west of the government office, named Luohan Monastery (Arhat Monastery), where he taught more than three hundred disciples. Sometimes, when Fang Canli ascended the hall to preach, a monk asked: 'What is the meaning of the Western Coming (the intention of Bodhidharma coming from the West to China)?' Fang Canli replied: 'Bone crushing!' (Fang Canli often used this phrase to answer questions, so people at that time called him the 'Bone Crushing Monk'). Someone asked: 'What is the Southern School and the Northern School?' Fang Canli said: 'The mind is the school.' The monk asked: 'Do you still study the teachings?' Fang Canli said: 'The teachings are the mind.' Asked: 'If the nature of the mind is often dull, how can one attain enlightenment?' Fang Canli said: 'When the clouds of煩惱(煩惱, afflictions) are blown away by the wind, the vast sky naturally becomes clear.' Asked: 'How can one obtain light?' Fang Canli said: 'A round of bright moon is皎潔(皎潔, bright and clear), and its light shines for ten thousand miles.' Later, Fang Canli manifested illness and passed away. The disciples built a pagoda in the northern corner of the monastery to bury him. In the fifth year of the Liang Zhenming period, King Qian expanded the Luohan Monastery into Anguo Luohan Temple (Anguo Luohan Temple, Temple of the Pacified Nation and Arhats) and moved Fang Canli's pagoda to the mountain valley of Mount Daci (Mount Daci, Great Compassion Mountain). Now both the temple and the pagoda still exist. Pei Xiu (Pei Xiu, a Tang Dynasty official), courtesy name Gongmei, was a native of Wenxi in Hedong (the Biography of Pei Xiu in the Book of Tang records him as a native of Jiyuan in Mengzhou). When he was the magistrate of Xin'an County, it happened that Zen Master Xiyun had just arrived at Mount Huangbo (Mount Huangbo, Yellow Poppy Mountain), left the assembly, and entered the Daan 精舍(精舍, a quiet place for study) . Zen Master Xiyun mingled with the working monks, sweeping and cleaning the halls. Pei Xiu entered the temple to burn incense, and the abbot received him. Pei Xiu saw the murals on the wall and asked: 'What are these paintings?' The abbot replied: 'Portraits of high monks.' Pei Xiu said: 'The portraits can be viewed, but where are the high monks?' The monks were unable to answer. Pei Xiu asked: 'Are there any Zen practitioners here?' The abbot replied: 'Recently, a monk has come to the temple to do chores, and he seems like a Zen practitioner.' Pei Xiu said: 'Can you invite him to speak?' So they immediately found Zen Master Xiyun. Pei Xiu was very happy to see Zen Master Xiyun and said: 'I had a question earlier that I asked the virtuous ones, but they were reluctant to answer. Now, please answer it for me.' Zen Master Xiyun said: 'Please ask, Sir.' Pei Xiu then asked the previous question. Zen Master Xiyun shouted loudly: 'Pei Xiu!' Pei Xiu responded. Zen Master Xiyun said: 'Where is it?' Pei Xiu immediately understood the essence of Zen, as if he had obtained a precious pearl. He said: 'My teacher is truly a good teacher! He instructs people so clearly. How could he be buried here?' The monks in the temple were all surprised. From then on, Pei Xiu invited Zen Master Xiyun to the government office, kept him there for support, and treated him with the respect of a disciple. Zen Master Xiyun declined many times, but Pei Xiu firmly requested him to stay at Mount Huangbo to revitalize the ancestral temple.

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教。有暇即躬入山頂謁。或渴聞玄論即請師入州。公既通徹祖心。復博綜教相。諸方禪學。咸謂裴相不浪出黃檗之門也。至遷鎮宣城還思瞻禮。亦創精藍迎請居之(唐新安郡即歙州也。唐史裴相本傳無出守。明說雖未必不經為歙州太守。然觀其傳心法要序。即知其初識運公于洪州。再見之於宣州。皆迎請而來。非邂逅也。今本章述所問壁畫高僧之處。必為差誤。茍或果在歙州。則序中安得不言耶。據廣燈以為在筠州。四家錄又云在洪州皆不然也。按唐史。武德中以洪州高安縣置靖州。更名筠州尋廢之。至南唐李景再置。中間豈得有郡守。以此知廣燈之誤也。又按傳心法要序云。予會昌二年廉于鐘陵。自山迎至州憩龍興寺。以此知四家錄亦誤。其餘在黃檗章中辨之也)。雖圭峰該通禪講為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峰碑云。休與師於法為昆仲。于義為交友。于恩為善知識。于教為內外護。斯可見矣。仍集黃檗語要。親書序引冠于編首留鎮山門。又親書大藏經五百函號迄今寶之。又圭峰禪師著。禪源諸詮原人論及圓覺經疏注法界觀。公皆為之序。公父肅字中明。任越州觀察使。應三百年讖記。重建龍興寺大佛殿。自撰碑銘(先是越州沙門曇彥。身長五尺。眉垂數寸。與檀越許詢字玄度。同造磚木大

塔二所。彥有神異。天降相輪。能駐日倍工。復從地引其膊至塔頂。塔未就詢亡。彥師壽長可百二十餘歲。猶待得詢後身為岳陽王來撫越州。蓋願力也。彥預告門人曰。許玄度來也。弟子咸謂師老耄言無準的。許玄度死已三十餘載。何云更來也。時岳陽王早承志公密示。才到州便入寺尋訪。彥師出門佇望。遙見乃召曰。許玄度來何暮。昔日浮圖今如故。王曰。弟子姓蕭各察。師何以許玄度呼之。彥曰。未達宿命焉得知之。遂握手命入室席地。彥以三昧力加被王。忽悟前身造塔之事宛若今日。由是二塔益資壯麗。時龍興寺大殿墮壞。眾請彥師重修。彥曰。非貧道緣力也。卻後三百年有緋衣功德主。來興此殿大作佛事。寺眾刻石記之。及期裴太守赴任興隆三寶。傾施俸錢修成大殿。方曉彥師懸記無忒)公遂篤志內典深入法會。有發願文。傳於世。

懷讓禪師第五世

前袁州仰山慧寂禪師法嗣

仰山西塔光穆禪師(第二世住)僧問。如何是正聞。師曰。不從耳入。曰作么生。師曰。還聞么。問祖意與教意同別。師曰。同別且置汝道瓶嘴裡什麼物出來入去。問如何是西來意。師曰。汝無佛性。問如何是頓。師作圓相示之。曰如何是漸。師以手空中撥三下。

晉州霍山景通禪師初參仰山。仰山閉目坐。

【現代漢語翻譯】 現代漢語譯本 塔二所。彥有神異，天降相輪（佛塔頂端的裝飾），能使太陽停留更久以加快工程進度。他又從地底引其脊樑至塔頂。塔未建成，彥就去世了。彥的老師壽命很長，活到一百二十多歲，還等待著詢轉世為岳陽王來安撫越州，這是他的願力。彥預先告訴門人說：『許玄度要來了。』弟子們都認為老師年老糊塗，說的話不靠譜。許玄度已經死了三十多年，怎麼會再來呢？當時岳陽王早已得到志公的秘密指示，剛到越州就進入寺廟尋訪。彥師出門佇立觀望，遠遠看見岳陽王就召喚他說：『許玄度來得太晚了！昔日的浮圖（佛塔）如今依舊。』岳陽王說：『弟子姓蕭各察，師父為何用許玄度來稱呼我？』彥說：『不瞭解宿命怎麼能知道這些呢？』於是握住他的手，命他進入室內席地而坐。彥用三昧（佛教的禪定）之力加持岳陽王，岳陽王忽然醒悟前世建造佛塔的事情，宛如今日。因此兩座塔更加壯麗。當時龍興寺大殿倒塌損壞，眾人請彥師重新修建。彥說：『不是貧僧的緣分和能力啊。』三百年後會有穿紅袍的功德主，來興建這座大殿，大做佛事。寺廟的僧眾將這件事刻在石頭上記載下來。到了約定的時間，裴太守到任，興隆三寶（佛教的三寶：佛、法、僧），拿出自己的俸祿修建成了大殿。這才明白彥師的預言沒有差錯。裴太守於是篤信佛法，深入佛法大會，有發願文流傳於世。

懷讓禪師第五世

前袁州仰山慧寂禪師法嗣

仰山西塔光穆禪師（第二世住持）僧人問：『如何是正聞？』禪師說：『不從耳入。』僧人問：『作么生？』禪師說：『還聞么？』問：『祖意與教意同別？』禪師說：『同別且置，汝道瓶嘴裡什麼物出來入去？』問：『如何是西來意？』禪師說：『汝無佛性。』問：『如何是頓？』禪師畫了一個圓相來指示他。僧人問：『如何是漸？』禪師用手在空中撥了三下。

晉州霍山景通禪師初次參拜仰山。仰山閉目坐著。

【English Translation】 English version At the second pagoda location, Yan possessed divine abilities. A finial (a decorative ornament at the top of a pagoda) descended from the sky, enabling the sun to linger longer, expediting the construction. He also drew his spine from the ground to the top of the pagoda. Before the pagoda's completion, Yan passed away. Yan's teacher lived a long life, exceeding one hundred and twenty years, awaiting Xun's reincarnation as the King of Yueyang to pacify Yuezhou, driven by his vow. Yan forewarned his disciples, 'Xu Xuandu is coming.' The disciples deemed their master senile, his words unreliable. Xu Xuandu had been dead for over thirty years; how could he return? At that time, the King of Yueyang had already received secret instructions from Zhi Gong. Upon arriving in Yuezhou, he immediately entered the temple to seek him out. Master Yan stood at the gate, gazing afar, and upon seeing the King of Yueyang, summoned him, saying, 'Xu Xuandu, why so late? The pagoda (a tiered tower with multiple eaves, built as a temple or memorial) of old remains as it was.' The King replied, 'This disciple's name is Xiao Gecha. Why does the master call me Xu Xuandu?' Yan said, 'Without understanding past lives, how could one know these things?' Thereupon, he grasped his hand and bade him enter the room and sit on the floor. Yan, through the power of Samadhi (a state of meditative consciousness), blessed the King, who suddenly awakened to the events of building the pagoda in his previous life, as if it were today. Consequently, the two pagodas became even more magnificent. At that time, the main hall of Longxing Temple collapsed and was damaged, and the people requested Master Yan to rebuild it. Yan said, 'It is not within this poor monk's karmic power.' Three hundred years later, a benefactor in scarlet robes will come to build this great hall and perform great Buddhist ceremonies. The monks of the temple inscribed this event on stone for posterity. When the appointed time arrived, Prefect Pei took office, promoted the Three Jewels (the Buddha, the Dharma, and the Sangha) of Buddhism, and used his salary to rebuild the great hall. Only then did they realize that Master Yan's prediction was accurate. The Duke then became devoted to the inner teachings of Buddhism and deeply involved in Dharma assemblies, with a vow that has been passed down through the generations.

Fifth Generation of Zen Master Huairang

Successor of Zen Master Yangshan Huiji of Yuanzhou

Zen Master Guangmu of Xita Pagoda, Yangshan (Second Abbot) A monk asked, 'What is right hearing?' The Master said, 'It does not enter through the ears.' The monk asked, 'What is it like?' The Master said, 'Do you still hear?' Asked, 'Are the Patriarch's intention and the teaching's intention the same or different?' The Master said, 'Let's put aside the same or different. What comes in and out of the mouth of the bottle?' Asked, 'What is the meaning of Bodhidharma's coming from the West?' The Master said, 'You have no Buddha-nature.' Asked, 'What is sudden enlightenment?' The Master drew a circle to indicate it. The monk asked, 'What is gradual enlightenment?' The Master waved his hand three times in the air.

Zen Master Jingtong of Mount Huo in Jinzhou initially visited Yangshan. Yangshan sat with his eyes closed.

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師曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。語訖向右邊翹一足而立。仰山起來打四藤杖。師因此自稱集云峰下四藤條天下大禪佛(歸宗下亦有大禪佛。名智通。終於五臺)后住霍山。有行者問。如何是佛法大意。師乃禮拜。行者曰。和尚為什麼禮俗人。師曰。汝不見道尊重弟子。師問僧。什麼處來。僧提起坐具。師云。龍頭蛇尾。僧問。如何是佛。師打之。僧亦打師。師曰。汝打我有道理。我打汝無道理。僧無對。師乃打趁。師化緣將畢。先備薪于郊野遍辭檀信。食訖行至薪所。謂弟子曰。日午當來報至日午。師自執燈登積薪上。以笠置頂後作圓光相。手執拄杖作降魔杵勢。立終於紅焰中。

杭州文喜禪師嘉禾蓹兒人也。姓朱氏。七歲出家。唐開成二年趙郡具戒。初習四分律。屬會昌廢教返服韜晦。大中初例重懺度于鹽官齊峰寺。后謁大慈山性空禪師。性空曰。子何不遍參乎。咸通三年至洪州觀音院見仰山。言下頓了心契。仰山令典常住。一日有異僧就求齋食。師減己分饋之。仰山預知問曰。適來果位人汝給食否。答曰。輟己回施。仰山曰。汝大利益。七年旋浙右止千頃山築室而居。會巢寇之亂避地湖州住仁王院。光啟三年錢王請住龍泉廨署(今慈光院)僧問。如何是

【現代漢語翻譯】 現代漢語譯本： 師父說：『是這樣，是這樣。西天二十八祖（指印度禪宗的二十八位祖師）也是這樣，中華六祖（指中國禪宗的六位祖師慧能）也是這樣，老和尚我也是這樣，景通也是這樣。』說完，向右邊單腳站立。仰山（指仰山慧寂禪師）起來打了師父四藤杖。師父因此自稱是集云峰下的四藤條天下大禪佛（歸宗禪師門下也有一位大禪佛，名叫智通，最終在五臺山圓寂）。後來師父住在霍山。有一位行者問：『如何是佛法大意？』師父於是禮拜。行者說：『和尚為什麼禮拜俗人？』師父說：『你沒聽說過尊重弟子嗎？』師父問僧人：『從哪裡來？』僧人提起坐具。師父說：『龍頭蛇尾。』僧人問：『如何是佛？』師父打他。僧人也打師父。師父說：『你打我有道理，我打你沒道理。』僧人無言以對。師父於是打他並趕走。師父化緣將要結束，事先在郊外準備好柴火，遍辭施主信徒。吃完飯後走到柴火堆旁，對弟子們說：『中午時分當來稟報。』到了中午時分，師父親自拿著燈登上柴堆，用斗笠放在頭頂後面，做出圓光相，手持拄杖，做出降魔杵的姿勢，在紅色的火焰中站立圓寂。

杭州文喜禪師，嘉禾蓹兒人，姓朱。七歲出家。唐開成二年于趙郡受具足戒。最初學習四分律。適逢會昌年間滅佛，於是還俗隱居。大中初年，依照慣例在鹽官齊峰寺重新懺悔出家。后拜謁大慈山性空禪師。性空禪師說：『你為什麼不四處參學呢？』咸通三年，到洪州觀音院拜見仰山禪師，言下頓悟，心意相合。仰山禪師讓他管理常住事務。一天，有位奇異的僧人前來乞齋。文喜禪師減少自己的食物分給他。仰山禪師預先知道此事，問道：『剛才那位果位之人，你給他食物了嗎？』文喜禪師回答說：『減少自己的食物迴向給他。』仰山禪師說：『你得到大利益。』咸通七年，文喜禪師回到浙東，在千頃山築室而居。適逢黃巢之亂，避難到湖州，住在仁王院。光啟三年，錢王請他住在龍泉廨署（現在的慈光院）。有僧人問：『如何是』

【English Translation】 English version: The Master said, 'So it is, so it is. The twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight Indian Patriarchs of Chan Buddhism) are also like this, the Sixth Patriarch of China (referring to Huineng, the Sixth Patriarch of Chinese Chan Buddhism) is also like this, this old monk is also like this, and Jingtong is also like this.' After speaking, he stood on one foot, tilting to the right. Yangshan (referring to Zen Master Yangshan Huiji) arose and struck the Master four times with a rattan staff. Therefore, the Master called himself the 'Four Rattan Staffs under Jiyun Peak, the Great Chan Buddha of the World' (under Guizong there was also a Great Chan Buddha named Zhitong, who eventually passed away at Mount Wutai). Later, the Master lived at Mount Huo. A practitioner asked, 'What is the great meaning of the Buddha-dharma?' The Master then prostrated. The practitioner said, 'Why does the Master prostrate to a layman?' The Master said, 'Have you not heard of respecting disciples?' The Master asked a monk, 'Where do you come from?' The monk raised his sitting cloth. The Master said, 'A dragon's head and a snake's tail.' The monk asked, 'What is Buddha?' The Master struck him. The monk also struck the Master. The Master said, 'It is reasonable for you to strike me, but it is unreasonable for me to strike you.' The monk had no reply. The Master then struck him and chased him away. The Master's alms-seeking was about to end, so he prepared firewood in the suburbs and bid farewell to the donors and believers. After eating, he went to the firewood pile and said to his disciples, 'Report back at noon.' At noon, the Master personally took a lamp and climbed onto the firewood pile, placing a bamboo hat on the back of his head, making a halo appearance, holding a staff in his hand, making a vajra posture, and passed away standing in the red flames.

Zen Master Wenxi of Hangzhou, a native of Jiahe Yuer, whose surname was Zhu. He left home at the age of seven. In the second year of the Kaicheng era of the Tang Dynasty, he received the full precepts in Zhao Prefecture. He initially studied the Four-Part Vinaya. He encountered the Buddhist persecution during the Huichang era, so he returned to lay life and lived in seclusion. In the early years of the Dazhong era, he re-ordained as a monk at Qifeng Temple in Yanguan, following the usual practice of repentance. Later, he visited Zen Master Xingkong of Mount Daci. Zen Master Xingkong said, 'Why don't you travel and study everywhere?' In the third year of the Xiantong era, he visited Zen Master Yangshan at Guanyin Monastery in Hongzhou, and he had a sudden awakening upon hearing his words, and his mind was in harmony. Zen Master Yangshan had him manage the affairs of the monastery. One day, a strange monk came to beg for food. Zen Master Wenxi reduced his own portion and gave it to him. Zen Master Yangshan knew this in advance and asked, 'Did you give food to that person of fruition just now?' Zen Master Wenxi replied, 'I reduced my own food and dedicated it to him.' Zen Master Yangshan said, 'You have gained great benefit.' In the seventh year of the Xiantong era, Zen Master Wenxi returned to eastern Zhejiang and built a house on Mount Qianqing. He encountered the rebellion of Huang Chao and fled to Huzhou, living at Renwang Monastery. In the third year of the Guangqi era, Prince Qian invited him to live at the Longquan official residence (now Ciguang Monastery). A monk asked, 'What is'

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涅槃相。州曰。香菸盡處驗。問如何是佛法大意。師曰。喚院主來遮師僧患顛。問如何是自己。師默然。僧罔措。再問。師曰。青天矇昧不向月邊飛。大順元年錢王表薦賜紫衣。乾寧四年又奏師號曰無著。光化三年示疾。十月二十七日夜子時告眾曰。三界心盡即是涅槃。言訖跏趺而終。壽八十。臘六十。終時方丈發白光竹樹同色。十一月二十二日遷塔靈隱山西塢(天祐二年宣城帥田頵應杭將許思叛換縱兵大掠。發師塔睹肉身不壞發爪俱長。武肅王奇之。遣裨將邵志重封瘞焉)。

新羅五觀山順支本國號了悟大師。僧問。如何是西來意。師豎拂子。僧曰。莫遮個便是。師放下拂子。問以字不成八字不是。是什麼字。師作圓相示之。有僧于師前作五花圓相。師畫破別作一圓相。

仰山南塔光涌禪師。僧問。文殊是七佛師。文殊有師否。師云。遇緣即有。曰如何是文殊師。師豎拂子示之。僧曰。莫遮個是么。師放下拂子又手。問如何是妙用一句。師曰。水到渠成。問真佛住在何處。師曰。言下無相也不在別處。

仰山東塔和尚。僧問。如何是君王劍。師曰。落纜不採功。僧曰。用者如何。師曰。不落時人手。問法王與君王相見時如何。師曰。兩掌無私。曰見后如何。師曰。中間絕像。

前臨濟義玄

【現代漢語翻譯】 現代漢語譯本： 涅槃的景像是怎樣的？州禪師說：『香菸燃盡的地方就是驗證。』

有人問：『什麼是佛法的大意？』

禪師說：『叫院主來，這些僧人患了顛狂病。』

有人問：『什麼是自己？』

禪師沉默不語。僧人不知所措，再次發問。

禪師說：『青天昏暗，不會向月亮邊飛去。』

大順元年，錢王上表推薦，朝廷賜予他紫衣。乾寧四年，又上奏朝廷賜予禪師『無著』的稱號。光化三年，禪師示現疾病。十月二十七日子時，告訴眾人說：『三界的心念斷盡，就是涅槃。』說完，結跏趺坐而終，享年八十歲，僧臘六十年。圓寂時，方丈室發出白光，竹子和樹木都變成同樣的顏色。十一月二十二日，遷葬于靈隱山西塢。（天祐二年，宣城節度使田頵響應杭州將領許思的叛亂，放縱士兵大肆搶掠。打開禪師的塔，看到肉身不壞，頭髮和指甲都長長了。武肅王感到驚奇，派遣裨將邵志重新封好墓塔。）

新羅五觀山順支禪師，本國稱號了悟大師。有僧人問：『什麼是西來意？』

禪師豎起拂塵。

僧人說：『莫非就是這個？』

禪師放下拂塵。

有人問：『以字不成，八字不是，是什麼字？』

禪師畫了一個圓相來指示。

有僧人在禪師面前畫了一個五花圓相，禪師畫破它，另外畫了一個圓相。

仰山南塔光涌禪師。有僧人問：『文殊（Manjusri，智慧的象徵）是七佛之師，文殊有老師嗎？』

禪師說：『遇到因緣就會有。』

問：『如何是文殊的老師？』

禪師豎起拂塵來指示。

僧人說：『莫非就是這個？』

禪師放下拂塵，又伸出手。

問：『如何是妙用一句？』

禪師說：『水到渠成。』

問：『真佛住在哪裡？』

禪師說：『言語之下沒有形象，也不在別處。』

仰山東塔和尚。有僧人問：『如何是君王劍？』

禪師說：『落纜不採功。』

僧人說：『用劍的人如何？』

禪師說：『不落在世俗人的手中。』

問：『法王（Dharmaraja，佛的稱號）與君王相見時如何？』

禪師說：『兩掌無私。』

問：『相見之後如何？』

禪師說：『中間絕無影像。』

前臨濟義玄

【English Translation】 English version: What is the appearance of Nirvana?

Zen Master Zhou said, 'The place where the incense smoke ends is the verification.'

Someone asked, 'What is the great meaning of the Buddha-dharma?'

The Zen master said, 'Call the abbot here; these monks are suffering from madness.'

Someone asked, 'What is oneself?'

The Zen master remained silent. The monk was at a loss and asked again.

The Zen master said, 'The dark blue sky does not fly towards the moon.'

In the first year of Da Shun, Prince Qian recommended him to the court, and the court bestowed upon him a purple robe. In the fourth year of Qianning, he was again recommended to the court, and the court bestowed upon the Zen master the title 'Wu Zhuo (Unattached)'. In the third year of Guanghua, the Zen master manifested illness. On the twenty-seventh day of the tenth month, at midnight, he told the assembly, 'When the mind of the Three Realms is exhausted, that is Nirvana.' After saying this, he sat in full lotus posture and passed away, at the age of eighty, with sixty years of monastic life. At the time of his death, the abbot's room emitted white light, and the bamboo and trees turned the same color. On the twenty-second day of the eleventh month, he was moved to a pagoda in Xiwu, west of Lingyin Mountain. (In the second year of Tianyou, Tian Jun, the military governor of Xuanzhou, responded to the rebellion of Xu Si, a general of Hangzhou, and let his soldiers plunder wildly. They opened the Zen master's pagoda and saw that his physical body was not decayed, and his hair and nails had grown long. King Wusu was amazed and sent his deputy general Shao Zhi to reseal the tomb.)

Zen Master Shunzhi of Wuguan Mountain in Silla (ancient Korean kingdom), with the national title Great Master Liaowu (Comprehension). A monk asked, 'What is the meaning of Bodhidharma's coming from the West?'

The Zen master raised his whisk.

The monk said, 'Is it not just this?'

The Zen master put down his whisk.

Someone asked, 'It looks like 以(yi, 'by means of' or 'using' in Chinese), but it is not 以. It looks like 八(ba, 'eight' in Chinese), but it is not 八. What character is it?'

The Zen master drew a circle to indicate.

A monk drew a flowery circle in front of the Zen master. The Zen master drew a line through it and drew another circle.

Zen Master Guangyong of Nantuo Pagoda on Yangshan Mountain. A monk asked, 'Manjusri (Manjusri, symbol of wisdom) is the teacher of the Seven Buddhas. Does Manjusri have a teacher?'

The Zen master said, 'When the conditions are met, he will have one.'

Asked, 'What is Manjusri's teacher like?'

The Zen master raised his whisk to indicate.

The monk said, 'Is it not just this?'

The Zen master put down his whisk and extended his hand again.

Asked, 'What is the phrase of wonderful function?'

The Zen master said, 'When the water comes, the channel is formed.'

Asked, 'Where does the true Buddha reside?'

The Zen master said, 'Below words there is no form, nor is it elsewhere.'

Zen Master of East Pagoda on Yangshan Mountain. A monk asked, 'What is the king's sword?'

The Zen master said, 'Dropping the cable, not taking credit.'

The monk said, 'How is the wielder of the sword?'

The Zen master said, 'It does not fall into the hands of worldly people.'

Asked, 'When the Dharma King (Dharmaraja, title of Buddha) meets the king, what is it like?'

The Zen master said, 'Both palms are without selfishness.'

Asked, 'What is it like after the meeting?'

The Zen master said, 'In the middle, there is no image.'

Former Linji Yixuan

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禪師法嗣

灌溪志閑禪師魏府館陶人也。姓史氏。幼從柏巖禪師披剃。二十受具。后見臨濟和尚。和尚搊住良久放之。師曰。領矣。往後謂眾曰。我見臨濟無言語。直至如今飽不饑。問請師不借。師曰。我滿口道不借。師又曰。大庾嶺頭佛不會。黃梅路上沒眾生。師會下一僧去參石霜。石霜問。什麼處來。云灌溪來。石霜云。我北山住不如他南山住。僧無對。師聞云。但道修涅槃堂了也。僧問。久向灌溪。到來只見漚麻池。師曰。汝只見漚麻池不見灌溪。僧曰。如何是灌溪。師曰。剪箭急(後人舉似玄沙。玄沙云。更學三十年未會禪)問如何是古人骨。師曰。安置不得。曰為什麼安置不得。師曰。金烏那教下碧天。問金鎖斷後如何。師曰。正是法汝處。問如何是細。師曰。回換不回換。曰末後事如何。師曰。忌丈六口頭。問如何是一色。師曰。不隨。曰一色后如何。師曰。有阇梨承當分也無。問今日一會抵敵何人。師曰。不為凡聖。問一句如何。師曰。不落千聖機。問如何是洞中水。師曰不。洗人師唐乾寧二年乙卯五月二十九日問侍者曰。坐死者誰。曰僧伽。立死者誰。曰僧會。乃行六七步垂手而逝。

幽州譚空和尚。有尼欲開堂說法。師曰。尼女家不用開堂。尼曰。龍女八歲成佛又作么生。師曰。龍女

【現代漢語翻譯】 現代漢語譯本： 禪師法嗣

灌溪志閑禪師（Guàn xī Zhì xián Chánshī）：魏府館陶人，姓史。年幼時跟隨柏巖禪師（Bǎi yán Chánshī）剃度，二十歲受具足戒。後來參拜臨濟和尚（Lín jì héshang）。臨濟和尚抓住他很久才放開，志閑禪師說：『我領會了。』 之後對大眾說：『我見臨濟，他沒有說話，直到如今，我飽足而不感到飢餓。』 有僧人問：『請問禪師不借用任何事物。』 禪師說：『我滿口說不借。』 禪師又說：『大庾嶺（Dàyǔ lǐng）頭上佛不會，黃梅（Huángméi）路上沒有眾生。』 禪師門下有一個僧人去參拜石霜（Shí shuāng）。石霜問：『從哪裡來？』 僧人說：『從灌溪（Guàn xī）來。』 石霜說：『我住在北山不如他住在南山。』 僧人無言以對。禪師聽聞后說：『只說修涅槃堂完畢了。』 有僧人問：『久仰灌溪之名，到來只見漚麻池。』 禪師說：『你只見漚麻池，沒見到灌溪。』 僧人說：『如何是灌溪？』 禪師說：『剪箭急。』（後人將此話告訴玄沙（Xuán shā），玄沙說：『再學三十年也不會禪。』） 問：『如何是古人的骨頭？』 禪師說：『安置不得。』 問：『為什麼安置不得？』 禪師說：『金烏（jīnwū）怎能被安排到碧藍的天空中？』 問：『金鎖斷後如何？』 禪師說：『正是懲罰你的地方。』 問：『如何是細微？』 禪師說：『回換不回換。』 問：『末後事如何？』 禪師說：『忌諱一丈六尺的口頭之說。』 問：『如何是一色？』 禪師說：『不隨順。』 問：『一色后如何？』 禪師說：『有你這位法師承擔的份嗎？』 問：『今日一會抵擋何人？』 禪師說：『不為凡聖。』 問：『一句如何？』 禪師說：『不落入千聖的機鋒。』 問：『如何是洞中水？』 禪師說：『不洗人。』 唐乾寧二年（Táng qiánníng èr nián）乙卯五月二十九日，禪師問侍者說：『坐著死的是誰？』 侍者說：『是僧伽（Sēng qié）。』 『站著死的是誰？』 侍者說：『是僧會（Sēng huì）。』 於是走了六七步，垂下手而逝。

幽州譚空和尚（Yōuzhōu Tán kōng héshang）：有尼姑想要開堂說法。禪師說：『尼姑家不用開堂。』 尼姑說：『龍女（Lóng nǚ）八歲成佛，又該怎麼說？』 禪師說：『龍女……』

【English Translation】 English version: Successors of the Dharma

Chan Master Guanxi Zhixian (Guàn xī Zhì xián Chánshī) was from Guantao in Wei Prefecture, with the surname Shi. He was tonsured at a young age by Chan Master Baiyan (Bǎi yán Chánshī), and received full ordination at the age of twenty. Later, he visited the Venerable Linji (Lín jì héshang). The Venerable Linji grabbed him for a long time before letting go. The Master said, 'I understand.' Afterwards, he said to the assembly, 'I saw Linji, and he did not speak. Until now, I am full and not hungry.' A monk asked, 'Please, Master, do not borrow anything.' The Master said, 'My mouth is full of saying I do not borrow.' The Master also said, 'The Buddha on Dayu Ridge (Dàyǔ lǐng) does not understand, and there are no sentient beings on the road to Huangmei (Huángméi).' A monk from the Master's assembly went to visit Shishuang (Shí shuāng). Shishuang asked, 'Where do you come from?' The monk said, 'From Guanxi (Guàn xī).' Shishuang said, 'My living on the North Mountain is not as good as his living on the South Mountain.' The monk had no reply. The Master heard this and said, 'Just say that the Nirvana Hall has been completed.' A monk asked, 'I have long admired Guanxi, but all I see is a hemp-soaking pond.' The Master said, 'You only see the hemp-soaking pond and do not see Guanxi.' The monk said, 'What is Guanxi?' The Master said, 'Cutting arrows is urgent.' (Later, someone told this to Xuansha (Xuán shā), and Xuansha said, 'Even after studying for thirty more years, you will not understand Chan.') Asked, 'What are the bones of the ancients?' The Master said, 'They cannot be placed.' Asked, 'Why can't they be placed?' The Master said, 'How can the golden crow (jīnwū) be placed in the blue sky?' Asked, 'What happens after the golden lock is broken?' The Master said, 'That is precisely where you will be punished.' Asked, 'What is subtle?' The Master said, 'Returning or not returning.' Asked, 'What is the final matter?' The Master said, 'Avoid the sixteen-foot-tall verbal explanations.' Asked, 'What is one color?' The Master said, 'Not following.' Asked, 'What is after one color?' The Master said, 'Is there a share for you, Dharma Master, to bear?' Asked, 'Whom does today's assembly resist?' The Master said, 'Not for ordinary or holy.' Asked, 'What about one sentence?' The Master said, 'Not falling into the sharpness of a thousand sages.' Asked, 'What is the water in the cave?' The Master said, 'It does not wash people.' On the twenty-ninth day of the fifth month of the second year of Qianning (Qiánníng) in the Tang Dynasty, the Master asked the attendant, 'Who is it that dies sitting?' The attendant said, 'It is Sengqie (Sēng qié).' 'Who is it that dies standing?' The attendant said, 'It is Senghui (Sēng huì).' Then he walked six or seven steps, lowered his hands, and passed away.

Venerable Tankong (Tán kōng) of Youzhou (Yōuzhōu): There was a nun who wanted to open a hall to preach the Dharma. The Master said, 'Nuns do not need to open a hall.' The nun said, 'The Dragon Girl (Lóng nǚ) became a Buddha at the age of eight, so what about that?' The Master said, 'The Dragon Girl...'

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有十八變。汝與老僧試一變看。尼曰。變得也是野狐精。師乃打趁。寶壽和尚問。除卻中上二根人來時師兄作么生。師曰。汝適來舉早錯也。壽曰。師兄也不得無過。師曰。汝卻與我作師兄。壽側掌云。遮老賊。

鎮州寶壽沼和尚(第一世住)僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰。趙州諗和尚來。師在禪床背面而坐。諗展坐具禮拜。師起入方丈。諗收坐具而出。師問僧。什麼處來。曰西山來。師曰。見獼猴么。曰見。師曰。作什麼伎倆。曰見某甲一個伎倆也作不得。師打之。胡釘鉸參。師問。汝莫是胡釘鉸。曰不敢。師曰。還解釘得虛空否。曰請和尚折破。某甲與釘。師以拄杖打之。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師。與汝點破在(趙州云。只遮一縫尚不柰何。乃代云。且釘遮一縫)問萬里無片云時如何。師曰。青天亦須吃棒。師將順世。謂門人曰。汝還知我行履處否。對曰。知和尚一生長坐不臥。師又令近前。門人近前。師曰。去非吾眷屬。言訖而化。

鎮州三聖院慧然禪師。自臨濟受訣。遍歷叢林至仰山。仰山問。汝名什麼。師曰。名慧寂。仰山曰。慧寂是我名。師曰。我名慧然。仰山大笑而已。師到香嚴。嚴問。什麼處來。師曰。臨濟來

【現代漢語翻譯】 現代漢語譯本： 有十八種變化。你和老僧我試著變一種看看。尼姑說：『變得也是野狐精。』 禪師就打她並趕她走。寶壽和尚問：『除去中等和上等根器的人，來的時候師兄你怎麼辦？』 禪師說：『你剛才舉的例子早就錯了。』 寶壽說：『師兄你也不能沒有過錯。』 禪師說：『你卻要當我的師兄。』 寶壽側著手掌說：『你這老賊！』

鎮州寶壽沼和尚（第一世住持）問僧人：『萬境來侵的時候怎麼辦？』 禪師說：『不要管他。』 僧人禮拜。 禪師說：『不要動他。動了他我就打斷你的腰。』 趙州（Zhaozhou）諗（Shen）和尚來訪。 禪師在禪床上背對著他坐著。 諗展開坐具禮拜。 禪師起身進入方丈室。 諗收起坐具走了出去。 禪師問僧人：『從哪裡來？』 回答說：『從西山來。』 禪師說：『見到獼猴（Mihou，一種猴子）了嗎？』 回答說：『見到了。』 禪師說：『它們在做什麼伎倆？』 回答說：『見到我一個伎倆也做不出來。』 禪師打了他。 胡釘鉸（Hu Dingjiao，人名）來參拜。 禪師問：『你莫非是胡釘鉸？』 回答說：『不敢當。』 禪師說：『還能夠釘得住虛空嗎？』 回答說：『請和尚您把它折破，我來給您釘。』 禪師用拄杖打他。 胡說：『和尚您不要打錯人了。』 禪師說：『以後會有多嘴的阿師（Ashi，對僧人的尊稱），來給你點破的。』（趙州說：『僅僅這一條縫都奈何不了，』於是代替他說：『先釘住這一條縫。』）問：『萬里無雲的時候怎麼樣？』 禪師說：『青天也須吃棒。』 禪師將要圓寂，對門人說：『你們還知道我一生的行跡嗎？』 回答說：『知道，和尚您一生長坐不臥。』 禪師又讓他們靠近。 門人靠近后，禪師說：『離去吧，你們不是我的眷屬。』 說完就圓寂了。

鎮州三聖院慧然（Hui Ran）禪師。 從臨濟（Linji）處接受了訣法，遊歷各處叢林到達仰山（Yangshan）。 仰山問：『你叫什麼名字？』 禪師說：『名叫慧寂（Hui Ji）。』 仰山說：『慧寂是我的名字。』 禪師說：『我名叫慧然。』 仰山只是大笑。 禪師到達香嚴（Xiangyan）。 香嚴問：『從哪裡來？』 禪師說：『從臨濟來。』

【English Translation】 English version: There are eighteen transformations. You and I, the old monk, will try one transformation to see. The nun said, 'The transformation is also a wild fox spirit.' The master then struck and chased her away. Baoshou (Baoshou) Monk asked, 'Apart from people of middle and upper faculties, what will you do when they come, senior brother?' The master said, 'The example you just gave was wrong long ago.' Baoshou said, 'Senior brother, you cannot be without fault either.' The master said, 'You want to be my senior brother instead.' Baoshou turned his palm sideways and said, 'You old thief!'

Zhenzhou (Zhenzhou) Baoshou Zhao (Zhao) Monk (first abbot) asked a monk, 'What to do when the myriad realms come to invade?' The master said, 'Don't bother with them.' The monk bowed. The master said, 'Don't touch them. If you touch them, I will break your waist.' Zhaozhou Shen (Shen) Monk came to visit. The master sat on the meditation bed with his back to him. Shen unfolded his sitting mat and bowed. The master got up and entered the abbot's room. Shen put away his sitting mat and went out. The master asked a monk, 'Where did you come from?' He replied, 'From West Mountain.' The master said, 'Did you see the macaque (Mihou, a type of monkey)?' He replied, 'I saw it.' The master said, 'What tricks are they doing?' He replied, 'I saw that I couldn't do a single trick.' The master struck him. Hu Dingjiao (Hu Dingjiao, a personal name) came to pay respects. The master asked, 'Are you Hu Dingjiao?' He replied, 'I dare not.' The master said, 'Can you still nail the void?' He replied, 'Please break it, Master, and I will nail it for you.' The master struck him with his staff. Hu said, 'Master, don't hit me by mistake.' The master said, 'Later there will be a talkative Ashi (Ashi, a respectful term for monks) who will point it out to you.' (Zhaozhou said, 'Even this one seam cannot be helped,' so he said instead, 'First nail this one seam.') Asked, 'What about when there are no clouds for ten thousand miles?' The master said, 'The blue sky must also be beaten.' The master was about to pass away, and said to his disciples, 'Do you still know my life's journey?' They replied, 'We know that you, Master, have been sitting and not sleeping all your life.' The master then asked them to come closer. After the disciples came closer, the master said, 'Leave, you are not my family.' After saying that, he passed away.

Zhenzhou (Zhenzhou) Three Saints Temple Huiran (Huiran) Zen Master. Having received the secret from Linji (Linji), he traveled through various monasteries to Yangshan (Yangshan). Yangshan asked, 'What is your name?' The master said, 'My name is Huiji (Huiji).' Yangshan said, 'Huiji is my name.' The master said, 'My name is Huiran.' Yangshan just laughed. The master arrived at Xiangyan (Xiangyan). Xiangyan asked, 'Where did you come from?' The master said, 'From Linji.'

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。嚴曰。將得臨濟劍來么。師以坐具驀口打而去。師到德山才展坐具。德山云。莫展炊巾遮里無[馂-ㄙ+(宋-木+ㄙ)]飯。師曰。縱有也無著處。德山以拄杖打師。師接住卻推德山向禪床上。德山大笑。師哭蒼天而去。師在雪峰聞峰垂語云。人人盡有一面古鏡。遮個獼猴亦有一面古鏡。師出問。歷劫無名。和尚為什麼立(一作彰)為古鏡。峰云。瑕生也。師咄曰。遮老和尚話頭也不識。峰云。罪過老僧住持事多。師見寶壽和尚開堂。師推出一僧在寶壽前。寶壽便打其僧。師曰。長老若恁么為人。瞎卻鎮州一城人眼在(法眼云。什麼是瞎卻人眼處)。

魏府大覺禪師。興化存獎禪師為院宰時。師一日問曰。我常聞汝道向南行一回。拄杖頭未曾撥著個會佛法底人。汝憑什麼道理有此語。興化乃喝。師便打。興化又喝。師又打。來日興化從法堂過。師召曰。院主。我直下疑汝昨日行底喝。與我說來。興化曰。存獎平生於三聖處學得底。盡被和尚折倒了也。愿與存獎個安樂法門。師曰。遮瞎驢來遮里納敗缺卸卻衲帔待痛決一頓。興化即于語下領旨。雖同嗣臨濟。而常以師為助發之友。師臨終時謂眾曰。我有一隻箭要付與人。時有一僧出雲。請和尚箭。師云。汝喚什麼作箭。僧喝。師打數下。自歸方丈卻喚其僧入來

【現代漢語翻譯】 現代漢語譯本 嚴（一位禪師）說：『你將要得到臨濟（Linji，禪宗大師）的劍了嗎？』禪師用坐具蓋住他的嘴就走了。禪師到了德山（Deshan，禪宗大師）才展開坐具，德山說：『不要展開炊巾，這裡沒有剩飯。』禪師說：『縱然有，也沒有著落之處。』德山用拄杖打禪師，禪師接住卻推德山到禪床上，德山大笑，禪師哭著蒼天走了。禪師在雪峰（Xuefeng，山名，也指雪峰義存禪師）聽到雪峰垂語說：『人人都有一面古鏡，這隻獼猴也有一面古鏡。』禪師出來問：『歷劫無名，和尚為什麼立為古鏡？』雪峰說：『瑕生也。』禪師呵斥道：『這老和尚話頭也不識。』雪峰說：『罪過，老僧住持事多。』禪師見寶壽（Baoshou，禪師名號）和尚開堂，禪師推出一個僧人在寶壽前，寶壽便打那個僧人。禪師說：『長老如果這樣為人，瞎了鎮州（Zhenzhou，地名）一城人的眼睛。』（法眼（Fayan，禪師名號）說：『什麼是瞎了人眼處？』）

魏府大覺禪師（Da Jue，禪師名號）。興化存獎禪師（Xinghua Cunjiang，禪師名號）為院宰時，禪師一日問道：『我常聽你說向南行一回，拄杖頭未曾撥著個會佛法底人，你憑什麼道理有此語？』興化便喝。禪師便打。興化又喝。禪師又打。來日興化從法堂過，禪師召道：『院主，我直下疑你昨日行底喝，與我說來。』興化說：『存獎平生於三聖（Sansheng，禪師名號）處學得底，盡被和尚折倒了也，愿與存獎個安樂法門。』禪師說：『這瞎驢來這裡納敗缺，卸卻衲帔待痛決一頓。』興化即于語下領旨。雖同嗣臨濟，而常以禪師為助發之友。禪師臨終時謂眾曰：『我有一隻箭要付與人。』時有一僧出雲：『請和尚箭。』禪師云：『你喚什麼作箭？』僧喝。禪師打數下。自歸方丈卻喚其僧入來。

【English Translation】 English version Yan (a Chan master) said, 'Are you about to obtain Linji's (Linji, a Chan master) sword?' The master covered his mouth with the sitting cloth and left. The master arrived at Deshan (Deshan, a Chan master) and only then spread out his sitting cloth. Deshan said, 'Don't spread out the cooking cloth; there's no leftover rice here.' The master said, 'Even if there were, there would be nowhere to put it.' Deshan struck the master with his staff. The master caught it and pushed Deshan onto the meditation bed. Deshan laughed loudly, and the master cried to the heavens and left. The master was at Xuefeng (Xuefeng, mountain name, also refers to Chan Master Xuefeng Yicun) when he heard Xuefeng say, 'Everyone has an ancient mirror. This macaque also has an ancient mirror.' The master came out and asked, 'Through countless kalpas, it has no name. Why does the venerable monk establish it as an ancient mirror?' Xuefeng said, 'A flaw arises.' The master rebuked, 'This old monk doesn't even recognize the topic of conversation.' Xuefeng said, 'Forgive me, the old monk has many affairs to manage.' The master saw Baoshou (Baoshou, a Chan master's title) monk opening a hall. The master pushed a monk in front of Baoshou, and Baoshou struck that monk. The master said, 'If the elder acts like this, he will blind the eyes of everyone in the city of Zhenzhou (Zhenzhou, place name).' (Fayan (Fayan, a Chan master's title) said, 'What is the place where people's eyes are blinded?')

Chan Master Dajue (Da Jue, a Chan master's title) of Weifu. When Chan Master Xinghua Cunjiang (Xinghua Cunjiang, a Chan master's title) was the monastery administrator, the master asked one day, 'I often hear you say that you've traveled south, and the end of your staff has never touched anyone who understands the Dharma. On what principle do you have these words?' Xinghua then shouted. The master then struck. Xinghua shouted again. The master struck again. The next day, Xinghua passed by the Dharma hall. The master called out, 'Administrator, I directly doubt the shout you made yesterday. Tell me about it.' Xinghua said, 'What Cunjiang learned from Sansheng (Sansheng, a Chan master's title) in his life has all been overturned by the venerable monk. I wish the venerable monk would give Cunjiang a peaceful Dharma gate.' The master said, 'This blind donkey comes here to admit defeat, take off your robe and wait for a painful beating.' Xinghua immediately understood the meaning in the words. Although they both inherited from Linji, he often regarded the master as a friend who helped him develop. When the master was dying, he said to the assembly, 'I have an arrow to give to someone.' At that time, a monk came out and said, 'Please, venerable monk, give me the arrow.' The master said, 'What do you call an arrow?' The monk shouted. The master struck him several times. He returned to his room and then called that monk in.

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。問云。汝適來會么。僧云。不會。師又打數下。擲卻拄杖云已。后遇明眼人分。明舉似。便乃告寂。

魏府興化存獎禪師問僧。什麼處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰恁么即不從崔禪處來。僧喝之。師遂打。師謂眾曰。我只聞長廊也喝后架也喝。諸子汝莫盲喝亂喝。直饒喝得興化。向半天里住。卻撲下來氣欲絕。待興化蘇息起來。向汝道未在。何以故。我未曾向紫羅帳里撒真珠。與汝諸人虛空里亂喝作什麼。師謂克賓維那曰。汝不久當爲唱道之師。克賓曰。不入者保社。師曰。會了不入不會不入。賓云總不與么。師便打。乃云。克賓維那法戰不勝。罰錢五貫設飯一堂。至明日師自白槌云。克賓維那法戰不勝罰錢五貫設飯一堂不得吃飯即時出院。僧問。國師喚侍者意作么生。師曰。一盲引眾盲師有時喚僧某甲。僧應諾。師曰。點即不到。又別喚一僧。僧應諾。師曰。到即不點。師后為後唐莊宗師。莊宗一日謂師曰。朕收大梁得一顆無價明珠。未有人酬價。師曰。請陛下珠看。帝以手舒開幞頭腳。師曰。君王之寶誰敢酬價(玄覺徴云。且道興化肯同光不肯同光。若肯同光興化眼在什麼處。若不肯同光過在什麼處)師滅后敕謚廣濟大師。塔曰通寂。

定州善崔禪師。州將王公于衙

【現代漢語翻譯】 現代漢語譯本：

問：『你剛才參加法會了嗎？』僧人說：『沒有。』禪師又打了僧人幾下，扔掉拄杖說：『我已經說完了。』後來遇到有見識的人，把這件事說清楚了，禪師就圓寂了。 魏府興化存獎禪師問僧人：『從哪裡來？』僧人說：『從崔禪師那裡來。』禪師說：『把崔禪師的喝聲帶來沒有？』僧人說：『沒有帶來。』禪師說：『這麼說你不是從崔禪師那裡來的。』僧人喝了一聲。禪師就打了他。禪師對大家說：『我只聽說長廊也喝，后架也喝。你們不要盲目地亂喝。即使喝得像興化一樣，在半空中停住，卻又摔下來，氣息奄奄。等興化甦醒過來，我對你們說，還不到時候。』為什麼呢？『我未曾在紫羅帳里撒真珠（比喻說法精妙），和你們這些人對著虛空亂喝做什麼？』禪師對克賓維那（寺院中負責維持秩序的僧人）說：『你不久將成為說法之師。』克賓說：『不入者保社（不入流之輩）。』禪師說：『會了不入，不會不入。』克賓說：『總不是這樣。』禪師就打了他。於是說：『克賓維那法戰不勝，罰錢五貫，設飯一堂。』到第二天，禪師親自敲槌說：『克賓維那法戰不勝，罰錢五貫，設飯一堂，不得吃飯，即時出院。』僧人問：『國師（皇帝尊稱的僧人）叫侍者是什麼意思？』禪師說：『一盲引眾盲（一個瞎子帶領一群瞎子）。』禪師有時叫僧人某甲，僧人答應。禪師說：『點即不到（點名卻沒到）。』又另外叫一個僧人，僧人答應。禪師說：『到即不點（到了卻不點名）。』禪師後來成為後唐莊宗的老師。莊宗有一天對禪師說：『朕收復大梁，得到一顆無價明珠，沒有人能出價。』禪師說：『請陛下把珠子拿出來看看。』皇帝用手撥開幞頭腳（一種頭巾）。禪師說：『君王的寶物，誰敢出價？』（玄覺徴說：『且說興化肯與莊宗同光嗎？若肯同光，興化的眼在什麼地方？若不肯同光，過錯在什麼地方？』）禪師圓寂后，皇帝追諡為廣濟大師，塔名為通寂。 定州善崔禪師。州將王公于衙

【English Translation】 English version:

Someone asked: 'Did you attend the Dharma assembly just now?' The monk replied: 'No.' The Zen master then struck the monk several times, threw away his staff, and said: 'I have finished speaking.' Later, someone with clear vision explained this matter, and the Zen master then passed away. Zen Master Cunjiang of Xinghua in Wei Prefecture asked a monk: 'Where do you come from?' The monk said: 'I come from Zen Master Cui's place.' The Zen master said: 'Did you bring Zen Master Cui's shout with you?' The monk said: 'I did not bring it.' The Zen master said: 'In that case, you did not come from Zen Master Cui's place.' The monk gave a shout. The Zen master then struck him. The Zen master said to the assembly: 'I have only heard that the long corridor also shouts, and the back rack also shouts. You should not blindly shout randomly. Even if you shout like Xinghua, staying in mid-air, but then fall down, gasping for breath. When Xinghua wakes up, I will say to you, it is not yet time.' Why? 'I have never scattered genuine pearls in a purple silk tent (a metaphor for profound teachings), so what are you all doing shouting randomly into the void?' The Zen master said to the director Kebin (a monk in charge of maintaining order in the monastery): 'You will soon become a teacher of the Dharma.' Kebin said: 'Those who do not enter are guaranteed (those who are not mainstream).' The Zen master said: 'Understanding does not enter, not understanding does not enter.' Kebin said: 'It is not always like that.' The Zen master then struck him. Then he said: 'Director Kebin lost the Dharma battle, fined five strings of cash, and must provide a feast.' The next day, the Zen master personally struck the gavel and said: 'Director Kebin lost the Dharma battle, fined five strings of cash, and must provide a feast, and must leave the monastery immediately without eating.' A monk asked: 'What does the National Teacher (a monk honored by the emperor) mean by calling the attendant?' The Zen master said: 'A blind man leading a crowd of blind men.' The Zen master sometimes called a monk 'So-and-so,' and the monk would answer. The Zen master said: 'Called but not present.' Then he called another monk, and the monk answered. The Zen master said: 'Present but not called.' The Zen master later became the teacher of Emperor Zhuangzong of the Later Tang Dynasty. One day, Emperor Zhuangzong said to the Zen master: 'I have recovered Daliang and obtained a priceless pearl, but no one can offer a price for it.' The Zen master said: 'Please, Your Majesty, show me the pearl.' The emperor used his hand to open the foot of his turban. The Zen master said: 'Who dares to offer a price for the treasure of the king?' (Xuanjue Zheng said: 'Let's say, is Xinghua willing to be in harmony with Zhuangzong? If he is willing to be in harmony, where are Xinghua's eyes? If he is not willing to be in harmony, where is the fault?') After the Zen master passed away, the emperor posthumously named him Great Master Guangji, and the pagoda was named Tongji. Zen Master Shan Cui of Dingzhou. Wang Gong, the prefect of the state, at the yamen.

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署張座請師說法。師升坐良久。謂眾曰。出來也打不出來也打。時譚空和尚出曰。崔禪聻。師曰。久立太尉珍重。便下坐。

鎮州萬歲和尚僧問。大眾上堂合譚何事。師曰。序品第一。問僧家究竟如何。師曰。本來只是吹灰法。卻向灘頭卸卻衣。師訪寶壽。初見便展坐具。寶壽即下禪床。師乃坐彼禪床。寶壽驟入方丈。少頃知事白師曰。堂頭和尚已關卻門也。請和尚庫頭喫茶。師乃歸院。翌日寶壽來複謁。師踞禪床。寶壽展坐具。師亦下禪床。寶壽還坐禪床。師歸方丈閉關。寶壽入侍者寮內取灰。于方丈前圍三道而退。

雲山和尚。有僧從西京來。師問。還得西京主人書來否。僧曰。不敢妄通訊息。師曰。作家師僧天然有在。僧曰。殘羹殘菜誰吃。師曰。獨有阇梨不甘吃。其僧乃作吐勢。師喚侍者曰。扶出遮病僧著。僧便出去。

桐峰庵主僧問。和尚遙里忽遇大蟲作么生。師作吼聲。僧作怖勢。師大笑。僧曰。遮老賊。師曰。爭柰老僧何。有僧到庵前便去。師曰。阇梨阇梨。僧回首便喝。師良久。僧曰。死卻遮老漢。師乃打之。僧無語。師呵呵大笑。有僧入庵把住師。師曰。殺人殺人。其僧推開曰。叫作么。師曰誰。僧乃喝。師打之。僧出回首曰。且待且待。師大笑。

杉洋庵主。有僧到參

【現代漢語翻譯】 現代漢語譯本： 署張座請教趙州禪師說法。禪師升座后沉默良久，然後對眾人說：『說出來也打，說不出來也打。』當時譚空和尚站出來說：『崔禪在哪裡？』禪師說：『讓太尉久等了，請多保重。』說完便走下禪座。

鎮州萬歲和尚處，有僧人問：『大眾上堂，應該談論什麼事？』禪師說：『序品第一。』（序品第一：指佛經的開篇，通常是介紹佛經的緣起和參與者。）僧人問：『僧家的究竟是什麼？』禪師說：『本來只是吹灰之法，卻在灘頭卸下衣服。』（吹灰之法：比喻輕鬆容易。灘頭卸衣：比喻多此一舉。）

趙州禪師去拜訪寶壽禪師，初次見面就展開坐具（坐具：僧人坐禪時鋪在地上的墊子。），寶壽禪師立刻走下禪床。趙州禪師於是坐到寶壽禪師的禪床上。寶壽禪師迅速進入方丈（方丈：寺院住持的住所。）。過了一會兒，知事（知事：寺院中負責事務管理的僧人。）告訴趙州禪師說：『堂頭和尚（堂頭和尚：指住持。）已經把門關上了，請和尚到庫房喝茶。』趙州禪師於是回到自己的寺院。第二天，寶壽禪師來回拜趙州禪師。趙州禪師佔據禪床，寶壽禪師展開坐具，趙州禪師也走下禪床。寶壽禪師又坐回禪床，趙州禪師回到方丈閉關。寶壽禪師進入侍者寮（侍者寮：侍者居住的房間。）拿來灰，在方丈前圍了三道圈然後退去。

雲山和尚處，有僧人從西京（西京：指長安，即現在的西安。）來。禪師問：『帶了西京主人的書信來嗎？』僧人說：『不敢隨便傳遞訊息。』禪師說：『真正的師僧自然有他的道理。』僧人說：『殘羹剩飯誰吃？』禪師說：『只有你這個阇梨（阇梨：梵語，意為親教師，這裡指僧人。）不肯吃。』那個僧人就做出嘔吐的樣子。禪師叫侍者說：『把這個生病的僧人扶出去。』僧人便離開了。

桐峰庵主處，有僧人問：『和尚在偏僻的地方忽然遇到老虎怎麼辦？』禪師做出吼叫的聲音。僧人做出害怕的樣子。禪師大笑。僧人說：『你這老賊！』禪師說：『你能拿老僧怎麼樣？』有僧人走到庵前就離開了。禪師說：『阇梨，阇梨。』僧人回頭就喝（喝：佛教用語，大聲斥責。），禪師沉默良久。僧人說：『這個老漢死了。』禪師就打他。僧人無話可說。禪師哈哈大笑。有僧人進入庵中抓住禪師。禪師說：『殺人啦，殺人啦。』那個僧人推開禪師說：『叫什麼？』禪師說：『是誰？』僧人就喝。禪師打他。僧人出去回頭說：『等著瞧，等著瞧。』禪師大笑。

杉洋庵主處，有僧人來參拜。

【English Translation】 English version: Zhang Zuo asked the master to preach the Dharma. The master ascended the seat and remained silent for a long time, then said to the assembly, 'I will strike whether you speak or not.' At that time, Monk Tankong came forward and said, 'Where is Zen Master Cui?' The master said, 'The Taiwei (Taiwei: a high-ranking military official) has been waiting for a long time, please take care.' Then he descended from the seat.

At Wansui Monastery in Zhenzhou, a monk asked, 'When the assembly gathers in the hall, what should be discussed?' The master said, 'Chapter One of the Introduction.' (Chapter One of the Introduction: refers to the opening chapter of a Buddhist scripture, usually introducing the origin and participants of the scripture.) The monk asked, 'What is the ultimate goal of a monk?' The master said, 'Originally, it was just the method of blowing away ashes, but you take off your clothes on the beach.' (The method of blowing away ashes: a metaphor for something easy and effortless. Taking off clothes on the beach: a metaphor for doing something unnecessary.)

Zen Master Zhao Zhou visited Zen Master Baoshou. Upon their first meeting, he spread out his sitting cloth (sitting cloth: a mat placed on the ground for monks to sit on during meditation.). Zen Master Baoshou immediately stepped down from the Zen bed. Zen Master Zhao Zhou then sat on Zen Master Baoshou's Zen bed. Zen Master Baoshou quickly entered his abbot's chamber (abbot's chamber: the residence of the abbot of a monastery.). After a while, the administrator (administrator: a monk in charge of administrative affairs in a monastery.) told Zen Master Zhao Zhou, 'The abbot (abbot: refers to the head monk.) has already closed the door. Please go to the storehouse for tea.' Zen Master Zhao Zhou then returned to his own monastery. The next day, Zen Master Baoshou came to visit Zen Master Zhao Zhou in return. Zen Master Zhao Zhou occupied the Zen bed, and Zen Master Baoshou spread out his sitting cloth. Zen Master Zhao Zhou also stepped down from the Zen bed. Zen Master Baoshou then sat back on the Zen bed, and Zen Master Zhao Zhou returned to his abbot's chamber and closed the door. Zen Master Baoshou entered the attendant's quarters (attendant's quarters: the room where the attendant lives.) and took ashes, surrounding the abbot's chamber with three circles before retreating.

At Yunshan Monastery, a monk came from Xijing (Xijing: refers to Chang'an, present-day Xi'an.). The master asked, 'Did you bring a letter from the master of Xijing?' The monk said, 'I dare not casually transmit messages.' The master said, 'A true monk naturally has his reasons.' The monk said, 'Who eats the leftovers?' The master said, 'Only you, the Ajari (Ajari: Sanskrit, meaning 'teacher', here referring to the monk.), refuse to eat them.' That monk then made a vomiting gesture. The master called the attendant and said, 'Help this sick monk out.' The monk then left.

At the hermitage of the hermit of Tongfeng, a monk asked, 'What should the master do if he suddenly encounters a tiger in a remote place?' The master made a roaring sound. The monk made a frightened gesture. The master laughed loudly. The monk said, 'You old thief!' The master said, 'What can you do to this old monk?' A monk walked to the front of the hermitage and then left. The master said, 'Ajari, Ajari.' The monk turned around and shouted (shout: a Buddhist term, meaning to scold loudly.). The master remained silent for a long time. The monk said, 'This old man is dead.' The master then hit him. The monk had nothing to say. The master laughed heartily. A monk entered the hermitage and grabbed the master. The master said, 'Murder, murder!' That monk pushed the master away and said, 'What are you shouting about?' The master said, 'Who is it?' The monk then shouted. The master hit him. The monk went out and turned back, saying, 'Wait and see, wait and see.' The master laughed loudly.

At the hermitage of Shanyang, a monk came to visit.

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。師問。阿誰。曰杉注庵主。師曰。是我。僧便喝。師作噓聲。僧曰。猶要棒在。師便打。僧問。庵主得什麼道理后住此山。師曰。也欲通個來由。又恐遭人點檢。僧曰。又爭免得。師乃喝之。僧曰。恰是。師乃打。其僧大笑而出。師曰。今日大敗大敗。

涿州紙衣和尚初問臨濟。如何是奪人不奪境。臨濟曰。春煦發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。曰王令已行天下遍。將軍塞外絕煙塵師曰。如何是人境俱不奪。曰王登寶殿野老謳歌。師曰。如何是人境俱奪。曰並汾絕信獨處一方。師于言下領旨。深入三玄三要四句之門。頗資化道。

虎溪庵主。僧到抽坐具相看。師不顧。僧曰。知道庵主有此機鋒。師鳴指一聲。僧曰。是何宗旨。師便摑之。僧曰。知道今日落人便宜。師曰。猶要棒在。有僧才入門。師便喝。僧默然。師打之。僧卻喝。師曰。好個草賊。僧到不審。師曰。阿誰。僧喝。師曰。得恁么無賓主。僧曰。猶要第二喝在。師乃喝之。有僧問。和尚何處人事。師云。隴西人。僧云。承聞隴西有鸚鵡還實也無。師云是。僧云。和尚莫不是也無。師便作鸚鵡聲。僧云。好個鸚鵡。師便棒之。

覆盆庵主問僧。什麼處來。曰覆盆山下來。師曰。還見庵主否。僧便喝。師便掌。僧

【現代漢語翻譯】 師父問：『你是誰？』僧人回答：『我是杉注庵（Shan Zhu Hermitage）的庵主。』師父說：『我就是。』僧人便大喝一聲。師父發出『噓』的聲音。僧人說：『看來還要挨棒啊。』師父就打了他。僧人問：『庵主得到什麼道理后住在這座山上的？』師父說：『也想找個來由，又怕被人點檢。』僧人說：『又怎麼能免得了呢？』師父於是大喝一聲。僧人說：『正好。』師父就打了他。那個僧人大笑著離開了。師父說：『今天大敗，大敗啊。』

涿州紙衣和尚最初問臨濟（Linji）：『什麼是奪人不奪境？』臨濟說：『春天的溫暖氣息催生萬物，如同錦緞鋪滿大地；嬰兒的頭髮垂下來，白得像絲一樣。』紙衣和尚說：『什麼是奪境不奪人？』臨濟說：『君王的命令已經傳遍天下，將軍在塞外已經平息了戰火。』紙衣和尚說：『什麼是人境俱不奪？』臨濟說：『君王登上寶殿，鄉野老農歌唱太平。』紙衣和尚說：『什麼是人境俱奪？』臨濟說：『并州和汾州斷絕音信，獨自處在一方。』臨濟聽了他的話，領悟了其中的旨意，深入了三玄三要四句之門，頗有教化眾生的能力。

虎溪庵（Tiger Creek Hermitage）的庵主。僧人來到，抽出坐具想要拜見，庵主不理睬。僧人說：『知道庵主有這樣的機鋒。』庵主彈了一下手指。僧人說：『這是什麼宗旨？』庵主就打了他一巴掌。僧人說：『知道今天落入你的圈套了。』庵主說：『看來還要挨棒啊。』有個僧人剛入門，庵主就大喝一聲。僧人沉默不語。庵主打了他。僧人反而大喝一聲。庵主說：『好一個草寇。』僧人來到，不明白。庵主說：『你是誰？』僧人喝了一聲。庵主說：『怎麼這麼沒有賓主之分？』僧人說：『看來還要第二聲喝啊。』庵主於是大喝一聲。有個僧人問：『和尚在哪裡出家？』庵主說：『隴西（Longxi）人。』僧人說：『聽說隴西有鸚鵡，是真的嗎？』庵主說是。僧人說：『和尚莫非就是鸚鵡？』庵主便學鸚鵡叫。僧人說：『好一個鸚鵡。』庵主就用棒打他。

覆盆庵（Overturned Basin Hermitage）的庵主問僧人：『從哪裡來？』僧人說：『從覆盆山（Overturned Basin Mountain）下來。』師父說：『還見到庵主了嗎？』僧人便大喝一聲。師父就打了他一掌。僧人

【English Translation】 The master asked: 'Who are you?' The monk replied: 'I am the abbot of Shan Zhu Hermitage (杉注庵, Shan Zhu Hermitage).' The master said: 'I am he.' The monk then shouted. The master made a 'hush' sound. The monk said: 'It seems I still need to be beaten.' The master then hit him. The monk asked: 'What principle did the abbot attain before residing on this mountain?' The master said: 'I also wanted to find a reason, but I'm afraid of being scrutinized.' The monk said: 'How can you avoid it?' The master then shouted. The monk said: 'Exactly.' The master then hit him. That monk laughed loudly and left. The master said: 'Today, a great defeat, a great defeat.'

The paper-clothed monk of Zhuozhou initially asked Linji (臨濟): 'What is seizing the person but not seizing the environment?' Linji said: 'The warmth of spring generates all things, like brocade covering the earth; the hair of infants hangs down, white as silk.' The paper-clothed monk said: 'What is seizing the environment but not seizing the person?' Linji said: 'The king's decree has spread throughout the land, and the general has extinguished the smoke and dust beyond the border.' The paper-clothed monk said: 'What is neither seizing the person nor seizing the environment?' Linji said: 'The king ascends the throne, and the old farmers in the countryside sing of peace.' The paper-clothed monk said: 'What is seizing both the person and the environment?' Linji said: 'Bingzhou and Fenzhou have cut off communication, and are alone in one place.' Linji, upon hearing his words, understood the meaning, deeply entered the gate of the Three Mysteries, Three Essentials, and Four Phrases, and was quite capable of teaching and transforming beings.

The abbot of Tiger Creek Hermitage (虎溪庵, Tiger Creek Hermitage). A monk arrived, took out his sitting cloth, wanting to pay respects, but the abbot ignored him. The monk said: 'I know the abbot has such sharp wit.' The abbot snapped his fingers. The monk said: 'What is this principle?' The abbot slapped him. The monk said: 'I know I've fallen into your trap today.' The abbot said: 'It seems I still need to be beaten.' A monk just entered the door, and the abbot shouted. The monk remained silent. The abbot hit him. The monk shouted back. The abbot said: 'What a good bandit.' A monk arrived, not understanding. The abbot said: 'Who are you?' The monk shouted. The abbot said: 'How can you be so lacking in host and guest etiquette?' The monk said: 'It seems there needs to be a second shout.' The abbot then shouted. A monk asked: 'Where did the monk become a monk?' The abbot said: 'I am from Longxi (隴西).' The monk said: 'I heard that Longxi has parrots, is that true?' The abbot said yes. The monk said: 'Is the monk perhaps a parrot?' The abbot then imitated the sound of a parrot. The monk said: 'What a good parrot.' The abbot then hit him with a stick.

The abbot of Overturned Basin Hermitage (覆盆庵, Overturned Basin Hermitage) asked a monk: 'Where did you come from?' The monk said: 'I came down from Overturned Basin Mountain (覆盆山, Overturned Basin Mountain).' The master said: 'Did you see the abbot?' The monk then shouted. The master then slapped him. The monk

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曰。作么。師又喝。一日有僧從山下哭上。師閉庵門。僧于門上畫一圓月相。師從庵后出卻從山下哭上。僧喝曰。猶作遮個去就在。師便換手捶胸曰。可惜先師一場埋沒。僧曰。苦苦。師曰。庵主被謾。

襄州歷村和尚煎茶次。僧問。如何是祖師西來意。師舉茶匙子。僧曰。莫只遮便當否。師擲向火中。問如何是觀其音聲而得解脫。師將火筋打柴頭問。汝還聞否。曰聞。師曰。誰不解脫。

滄州米倉和尚。州牧請師與寶壽和尚入廳供養。令人傳語。請二長老譚論佛法。壽曰。請師兄長老答話。師喝之。壽曰。某甲尚未借問何便行喝師曰。猶欠少在。壽卻與一喝。

睦州陳尊宿法嗣

睦州刺史陳操與僧齋次。拈起糊餅問僧。江西湖南還有遮個么僧曰。尚書適來吃什麼。陳曰。敲鐘謝響。又一日齋僧次躬行餅。僧展手接。陳乃縮手。僧無語。陳曰。果然果然。異日問僧曰。有個事與上坐商量得么。僧曰。合取狗口。陳自摑曰。操罪過。僧曰。知過必改。陳曰。恁么即乞上坐口吃飯。又齋僧自行食次曰。上坐施食。上坐曰。三德六味。陳曰錯。上坐無對。又與寮屬登樓次。有數僧行來。一官人曰。來者總是行腳僧。陳曰。不是。曰焉知不是。陳曰。待近與問相次。諸僧樓前行過。陳驀喚上坐。僧皆

【現代漢語翻譯】 現代漢語譯本： 僧人問：『作什麼？』 師父又喝斥。 一天，有個僧人從山下哭著上來，師父關閉庵門。僧人在門上畫了一個圓月相。師父從庵后出來，卻又從山下哭著上來。僧人喝斥道：『還是這樣去來去就。』 師父便換手捶胸說：『可惜先師一場埋沒。』 僧人說：『苦啊苦啊。』 師父說：『庵主被騙了。』 襄州歷村和尚在煎茶時，僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖是什麼）？』 師父舉起茶匙子。 僧人說：『莫非只是這個便可以了嗎？』 師父將茶匙子擲向火中。 問：『如何是觀其音聲而得解脫（achieving liberation by perceiving sound，通過聽聲音而獲得解脫）？』 師父將火筋打柴頭問：『你還聽見嗎？』 僧人說：『聽見。』 師父說：『誰不解脫？』 滄州米倉和尚，州牧請師父與寶壽和尚入廳供養，令人傳語，請二位長老談論佛法。 寶壽和尚說：『請師兄長老答話。』 師父喝斥他。 寶壽和尚說：『我尚未請教，為何便行喝斥？』 師父說：『猶欠少在。』 寶壽和尚卻也回敬一喝。 睦州陳尊宿法嗣 睦州刺史陳操與僧人齋飯時，拿起糊餅問僧人：『江西湖南還有這個嗎？』 僧人說：『尚書剛才吃什麼？』 陳操說：『敲鐘謝響。』 又有一天齋僧，陳操親自遞餅，僧人伸手接，陳操便縮回手，僧人無話可說。 陳操說：『果然果然。』 後來有一天問僧人說：『有個事與上坐（esteemed monk，對僧人的尊稱）商量得嗎？』 僧人說：『合取狗口。』 陳操自己打自己的臉說：『操罪過。』 僧人說：『知過必改。』 陳操說：『那麼就乞求上坐用口吃飯。』 又齋僧，親自送飯時說：『上坐施食。』 上坐說：『三德六味。』 陳操說：『錯。』 上坐無言以對。 又與僚屬登上樓，有幾個僧人走來，一個官人說：『來者總是行腳僧（wandering monks，四處雲遊的僧人）。』 陳操說：『不是。』 官人說：『怎麼知道不是？』 陳操說：『待走近了問問。』 諸僧在樓前走過，陳操突然喚道：『上坐！』 僧人都

【English Translation】 English version: He said, 'What are you doing?' The master then shouted again. One day, a monk came crying from the foot of the mountain. The master closed the hermitage door. The monk drew a round moon on the door. The master came out from behind the hermitage, but then cried up from the foot of the mountain again. The monk shouted, 'Still going back and forth like this.' The master then changed hands and beat his chest, saying, 'What a pity, my late teacher's efforts were buried.' The monk said, 'Bitter, bitter.' The master said, 'The hermitage master has been deceived.' When the monk of Licun in Xiangzhou was brewing tea, a monk asked, 'What is Bodhidharma's intention in coming from the West (如何是祖師西來意)?' The master raised the tea spoon. The monk said, 'Is this all there is to it?' The master threw the tea spoon into the fire. He asked, 'What is achieving liberation by perceiving sound (如何是觀其音聲而得解脫)?' The master struck the firewood with the fire tongs and asked, 'Do you hear it?' The monk said, 'I hear it.' The master said, 'Who is not liberated?' The monk of Micang in Cangzhou. The governor invited the master and Baoshou to the hall for offerings, and sent a message asking the two elders to discuss the Buddha Dharma. Baoshou said, 'Please, elder brother, answer the question.' The master shouted at him. Baoshou said, 'I have not yet asked a question, why do you shout?' The master said, 'Still lacking.' Baoshou then returned a shout. Disciple of Chen Zunsu of Muzhou When Chen Cao, the prefect of Muzhou, was having a meal with the monks, he picked up a pancake and asked the monks, 'Do you have this in Jiangxi and Hunan?' The monk said, 'What did the minister eat just now?' Chen Cao said, 'Ringing the bell to thank the sound.' Another day, when offering food to the monks, Chen Cao personally handed out pancakes. The monk reached out to take it, but Chen Cao withdrew his hand. The monk was speechless. Chen Cao said, 'Indeed, indeed.' Later, one day, he asked the monk, 'Is there something I can discuss with you, esteemed monk (上坐)?' The monk said, 'Shut the dog's mouth.' Chen Cao slapped himself and said, 'Cao is guilty.' The monk said, 'Knowing your mistakes, you must correct them.' Chen Cao said, 'Then I beg the esteemed monk to eat with his mouth.' Again, when offering food to the monks, he said, 'Esteemed monk, give alms.' The esteemed monk said, 'The three virtues and six flavors.' Chen Cao said, 'Wrong.' The esteemed monk was speechless. Again, when ascending the tower with his colleagues, several monks were walking by. An official said, 'Those who come are all wandering monks (行腳僧).' Chen Cao said, 'No.' The official said, 'How do you know they are not?' Chen Cao said, 'Wait until they get closer and ask them.' The monks walked past the tower. Chen Cao suddenly called out, 'Esteemed monk!' The monks all

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回顧。陳謂諸官曰。不通道。又與禪者頌曰。

禪者有玄機　　機玄是復非 　欲了機前旨　　咸于句下違

前香嚴智閑禪師法嗣

吉州止觀和尚。問如何是毗盧師。師攔胸與一托。問如何是頓。師云。非梁陳。

壽州紹宗禪師。問如何是西來意。師曰。好事不出門惡事行千里。有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰遇緣立個什麼。師曰。江西不立宗。

襄州延慶法端號紹真大師。官人問。蚯蚓斬兩段兩頭俱動。佛性在阿那頭。師展兩手(洞山別云。即今問底在那個頭。此又收在十一卷溈山下何也)。

益州南禪無染大師。問無句之句師還答也無。師曰。從來只明恁么事。僧曰。畢竟如何。師曰。且問看。

益州長平山和尚。問視瞬不及處如何。師曰我眨眼也勿工夫。問如何是祖師意。師曰。西天來唐土去。

益州崇福演教大師。問如何是寬廓之言。師曰。無口道得。問如何是西來意。師曰。今日明日。

安州大安山清干禪師。問從上諸聖從何而證。師乃斫額。問如何是祖師西來意。師曰羊頭車子推明月。

終南山豐德寺和尚。問如何是和尚家風。師曰。觸事面牆。問如何是本來事。師曰。終不更問人。

均州武當山佛巖暉禪師。

問頃年有疾又中毒藥。請師醫。師曰。二宜湯一碗。又問。如何是佛向上事。曰螺髻子。

江西廬山雙溪田道者。問如何是啐啄之機。師以手作啄勢。問如何是西來意。師曰。什麼處得個問頭來。

前福州雙峰和尚法嗣

雙峰古禪師(第二世)本業講經。因上雙峰禮謁。雙峰問云。大德什麼處住。曰城裡住。雙峰曰。尋常還思老僧否。曰常思和尚無由禮覲。雙峰曰。只遮思底便是大德。師從此領旨即歸本寺。舍所居罷講入山執侍數年。後到石霜但隨眾而已。更不參請。眾僉謂。古侍者嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟。而未得其便。師因辭石霜。霜將拂子送出門首召曰。古侍者。師回首。石霜曰。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有。莫能知之。好去好去。師應喏喏。即前邁尋屬雙峰歸寂。師乃繼續住持。僧問。和尚當時只對石霜。石霜恁么道意作么生。師曰。只教我不著是非(玄覺云。且道他會石霜意不會)。

前徑山第三世洪諲禪師法嗣

洪州米嶺和尚尋常垂語曰。莫過於此。僧問。未審是什麼莫過於此。師曰。不出是(其僧后問長慶。為什麼不出是。慶雲汝擬喚作什麼)。

前揚州光孝院慧覺和尚法嗣

道巘禪師廬州人也。姓劉氏。

【現代漢語翻譯】 現代漢語譯本 問：前些年我生病了，又中了毒藥，請您（師）來醫治。師父說：『用兩宜湯一碗。』又問：『如何是佛向上事？』答：『螺髻子（指佛的頭髮）。』

江西廬山雙溪田道者問：『如何是啐啄之機？』師父用手做出啄的姿勢。問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』師父說：『你從什麼地方得到這個問題來問？』

前福州雙峰和尚法嗣

雙峰古禪師（第二世），原本以講解經書為業。因為上雙峰山禮拜謁見雙峰和尚，雙峰和尚問：『大德（對和尚的尊稱）住在哪裡？』答：『住在城裡。』雙峰和尚說：『平時還想念老僧嗎？』答：『常常想念和尚，只是沒有機會來拜見。』雙峰和尚說：『就只是這想念的心，便是大德。』禪師從此領悟了旨意，就回到本寺，停止了講經，入山服侍數年。後來到了石霜禪師處，只是隨眾生活，不再另外參請。眾人都說：『古侍者曾經接受過雙峰和尚的印可。』這話常常傳到石霜禪師那裡。石霜禪師想詰問他所悟的道理，但沒有找到機會。禪師於是向石霜禪師告辭。石霜禪師拿著拂子送到門外，叫道：『古侍者！』禪師回頭。石霜禪師說：『想要著意去說就錯了，說是著意就乖離了，不想要著意也不是，也不要當作一種理解。除非是真正知道，否則不能知道。好走好走。』禪師應聲『喏喏』，就向前走去，不久雙峰和尚圓寂了。禪師於是繼續住持寺院。有僧人問：『和尚當時只是回答石霜禪師，石霜禪師那樣說的意思是什麼？』禪師說：『只是教我不要執著於是非。』（玄覺禪師說：『且說他是否領會了石霜禪師的用意？』）

前徑山第三世洪諲禪師法嗣

洪州米嶺和尚平時常說：『沒有比這個更重要的了。』有僧人問：『不知道您說的是什麼沒有比這個更重要的了？』師父說：『不出是（就是這個）。』（那個僧人後來問長慶禪師：『為什麼不出是？』長慶禪師說：『你打算叫它作什麼？』）

前揚州光孝院慧覺和尚法嗣

道巘禪師，廬州人，姓劉。

【English Translation】 English version Question: In previous years, I fell ill and was also poisoned. I asked the master (teacher) to treat me. The master said, 'One bowl of Er Yi Decoction.' I further asked, 'What is the matter beyond Buddha?' He replied, 'Snail-shell hair (referring to the Buddha's hair).'

Tian, a Daoist from Shuangxi, Mount Lu, Jiangxi, asked: 'What is the mechanism of the chick breaking the shell from within and the hen pecking from without (referring to the opportune moment for enlightenment)?' The master made a pecking gesture with his hand. He asked, 'What is the meaning of the Patriarch's coming from the West (referring to Bodhidharma's purpose in coming to China)?' The master said, 'Where did you get this question to ask?'

Successor of the former Shuangfeng Monk of Fuzhou

Chan Master Gu of Shuangfeng (the Second Generation) originally lectured on scriptures. Because he went to Shuangfeng Mountain to pay respects to Shuangfeng Monk, Shuangfeng Monk asked: 'Where does the virtuous one (a respectful term for monks) reside?' He replied: 'I reside in the city.' Shuangfeng Monk said: 'Do you often think of this old monk?' He replied: 'I often think of the monk, but I have no opportunity to pay my respects.' Shuangfeng Monk said: 'Just this thinking is the virtuous one.' The Chan Master understood the meaning from this, returned to his temple, stopped lecturing on scriptures, and served in the mountain for several years. Later, he went to Shishuang, but only followed the crowd and did not seek further instruction. The crowd all said: 'Attendant Gu once received the seal of approval from Shuangfeng Monk.' This was often heard by Shishuang Monk. Shishuang Monk wanted to question his enlightenment, but did not find an opportunity. The Chan Master then bid farewell to Shishuang Monk. Shishuang Monk took the whisk and sent him to the door, calling out: 'Attendant Gu!' The Chan Master turned his head. Shishuang Monk said: 'Intending to grasp it is wrong, saying it is grasping is deviating, not intending is also not it, and do not make it an understanding. Unless you truly know it, you cannot know it. Go well, go well.' The Chan Master responded 'Yes, yes,' and went forward. Soon after, Shuangfeng Monk passed away. The Chan Master then continued to preside over the monastery. A monk asked: 'What did Shishuang Monk mean by saying that to you at that time?' The Chan Master said: 'He was just teaching me not to be attached to right and wrong.' (Chan Master Xuanjue said: 'Tell me, did he understand Shishuang Monk's intention or not?')

Successor of the former Chan Master Hongyin, the Third Generation of Jingshan

Monk Miling of Hongzhou often said: 'Nothing is more important than this.' A monk asked: 'I don't know what you mean by nothing is more important than this?' The master said: 'Not going beyond this (it is this).' (That monk later asked Chan Master Changqing: 'Why not going beyond this?' Chan Master Changqing said: 'What do you intend to call it?')

Successor of the former Monk Huijue of Guangxiao Temple in Yangzhou

Chan Master Daoyan was from Luzhou, with the surname Liu.

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初參侍覺和尚。便領悟微言。即于湖南大光山剃度。暨化緣彌盛。受請止升州長慶禪苑。師一日上堂謂眾曰。彌勒世尊朝入伽藍暮成正覺。乃說俱云。

三界上下法　　我說皆是心 　離於諸心法　　更無有可得

看他恁么道也大殺惺惺。若比吾徒猶是鈍漢。所以一念見道三世情盡。如印印泥更無前後。諸子生死事大快須薦取。莫為等閑業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請佛再轉法輪。世尊咄文殊言。吾四十九年住世。不曾一字與人。汝請吾再轉法輪。是謂吾曾轉法輪也。然今時眾中建立個賓主問答。事不獲已蓋為初心爾。僧問。如何是長慶境。師曰。阇梨履踐看。問如何是佛法大意。師曰。古人豈不道。今日三月三。僧曰。學人不會。師曰。止止不須說。我法妙難思。便下坐。咸平二年歸寂。

懷讓禪師第六世前仰山南塔光涌禪師法嗣

越州清化全付禪師。吳郡崑山人也。父賈販。師隨至豫章。聞禪會之盛遂啟求出家。即詣江夏投清平大師。清平問曰。汝來何求。曰求法也。清平異而攝受之。尋登戒度奉事彌謹。一旦自謂曰。學無常師豈宜匏繫於此乎。即辭抵宜春仰山禮南塔涌和尚。涌問。從何而來。師曰。鄂州來。涌曰。鄂州使君名什麼。曰化下不敢相觸。涌曰。此地通不畏

【現代漢語翻譯】 現代漢語譯本： 最初，他參訪侍覺和尚，便領悟了精微的佛法要義。隨即在湖南大光山剃度出家。等到四處化緣的聲名日益興盛，便應邀前往升州長慶禪苑住持。有一天，禪師上堂對大眾說：『彌勒世尊早上進入伽藍（寺廟），傍晚便成就正覺（證悟成佛）。』並說了以下偈語： 『三界上下法，我說皆是心；離於諸心法，更無有可得。』 看他這樣說，也實在是太聰明了。如果和我們這些人相比，仍然是個遲鈍的人。所以說，一念之間見到真道，三世的業緣情識便都消盡。就像用印章蓋在泥上，沒有先後之分。各位，生死是頭等大事，務必要趕快領悟啊！不要把光陰虛度在等閑的世俗事務中，以致於被業識所迷惑。這都是因為迷失了自己，追逐外物所致。世尊臨近涅槃（圓寂）時，文殊菩薩請求佛陀再次轉法輪（講經說法）。世尊呵斥文殊說：『我四十九年住世，不曾說過一個字給人。你請求我再次轉法輪，豈不是說我曾經轉過法輪嗎？』然而現在我們這裡建立賓主問答的方式，實在是不得已而為之，這是爲了初學者啊。有僧人問：『什麼是長慶禪苑的境界？』禪師說：『你親自去走走看看就知道了。』又問：『什麼是佛法的大意？』禪師說：『古人難道沒說過嗎？今日三月三。』僧人說：『學人我不明白。』禪師說：『止止，不必說了。我的佛法玄妙難以思議。』說完便走下禪座。咸平二年，禪師圓寂。 懷讓禪師第六世法嗣，前仰山南塔光涌禪師的弟子。 越州清化全付禪師，是吳郡崑山人。他的父親以經商為業。禪師跟隨父親來到豫章。聽到禪宗法會非常興盛，於是請求出家。便前往江夏投奔清平大師。清平問：『你來這裡求什麼？』禪師說：『求佛法。』清平認為他與衆不同，便收留了他。不久之後，禪師受了具足戒，奉事清平大師更加恭謹。有一天，他自言自語道：『學習佛法沒有固定的老師，豈能像匏瓜一樣束縛在這裡呢？』於是辭別清平大師，前往宜春仰山，禮拜南塔涌和尚。涌和尚問：『你從哪裡來？』禪師說：『從鄂州來。』涌和尚說：『鄂州的使君叫什麼名字？』禪師說：『在化下不敢冒犯。』涌和尚說：『這裡一概不畏懼。』

【English Translation】 English version: Initially, he visited Monk Shijue and immediately understood the subtle meaning of the Dharma. He then shaved his head and became a monk at Daguan Mountain in Hunan. As his reputation for seeking alms grew, he was invited to reside at Changqing Zen Monastery in Shengzhou. One day, the Master addressed the assembly, saying, 'Maitreya, the World Honored One, entered the Sangharama (monastery) in the morning and attained perfect enlightenment (Buddhahood) in the evening.' He then recited the following verse: 'The laws of the three realms, above and below, I say are all mind; apart from all mental phenomena, there is nothing else to be obtained.' Looking at him speaking like that, he is indeed very clever. Compared to us, he is still a dullard. Therefore, it is said that in a single thought, one sees the true path, and the karmic entanglements of the three lifetimes are exhausted. It is like stamping a seal on mud, with no before or after. Everyone, the matter of life and death is of utmost importance, you must quickly realize it! Do not waste time on trivial worldly affairs, leading to confusion by karmic consciousness. This is all because of losing oneself and chasing after external objects. When the World Honored One was about to enter Nirvana (Parinirvana), Manjushri Bodhisattva requested the Buddha to turn the Dharma wheel (teach the Dharma) again. The World Honored One rebuked Manjushri, saying, 'For forty-nine years I have lived in this world, I have not spoken a single word to anyone. You ask me to turn the Dharma wheel again, does that mean I have ever turned the Dharma wheel?' However, we now establish the method of guest-host dialogue, which is a last resort, for the sake of beginners. A monk asked, 'What is the realm of Changqing Zen Monastery?' The Master said, 'Go and walk around and see for yourself.' He then asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Didn't the ancients say, 'Today is the third day of the third month?' The monk said, 'This student does not understand.' The Master said, 'Stop, stop, no need to speak. My Dharma is subtle and difficult to comprehend.' Then he stepped down from the seat. In the second year of Xianping, the Master passed away. The sixth generation descendant of Zen Master Huairang, a disciple of Zen Master Guangyong of Nantuo Mountain in Qian Yangshan. Zen Master Quanfu of Qinghua in Yuezhou was a native of Kunshan in Wujun. His father was a merchant. The Master followed his father to Yuzhang. Hearing of the flourishing of Zen gatherings, he requested to become a monk. He then went to Jiangxia to join Master Qingping. Qingping asked, 'What do you seek here?' The Master said, 'I seek the Dharma.' Qingping considered him extraordinary and accepted him. Soon after, the Master received the full precepts and served Master Qingping with even greater diligence. One day, he said to himself, 'Learning the Dharma has no fixed teacher, how can I be bound here like a gourd?' He then bid farewell to Master Qingping and went to Yangshan in Yichun to pay respects to Monk Yong of Nantuo Mountain. Monk Yong asked, 'Where do you come from?' The Master said, 'From Ezhou.' Monk Yong said, 'What is the name of the magistrate of Ezhou?' The Master said, 'I dare not offend him.' Monk Yong said, 'There is no fear here.'

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。師曰。大丈夫何必相試。涌囅然而笑。遂蒙印可乃游廬陵。安福縣宰為建應國禪苑。迎以聚徒本道。上聞賜名清化焉。僧問。如何是和尚急切為人處。師曰。朝看東南暮看西北。僧曰。不會。師曰。徒夸東陽客不識西陽珍。問如何是正法眼。師曰。不可青天白日尿床也。師后因同里僧勉還故國。錢氏文穆王特加禮重。晉天福二年丁酉歲錢氏戍將辟云峰山建院。亦以清化為名。法侶臻萃。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛。問路逢達道人不將語默對。未審將什麼對。師曰。眼裡瞳人吹叫子。問和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。僧曰。恁么即無數也。師曰。問取黃葉。曰畢竟事如何。師曰。六隻骰子滿盆紅。問亡僧遷化向什麼處去。師曰。長江無間斷聚沫任風飄。曰還受祭祀也無。師曰祭祀即不無。僧曰。如何祭祀。師曰。漁歌舉桌谷里聞聲。至忠獻王賜以紫方袍。師不受。王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人仿吾而逞欲耳。開運四年丁未秋七月示疾安然坐逝。有大風震摧林木。壽六十六。臘四十五。

郢州芭蕉山慧清禪師新羅人。問如何是芭蕉水。師曰。冬溫夏涼。問如何是吹毛劍。師曰。進前三步。僧曰。用者如何。師曰。退後三步。問如何是和尚為人

【現代漢語翻譯】 現代漢語譯本： 師父說：『大丈夫何必互相試探？』 涌聽后開懷大笑，於是得到師父的認可，便前往廬陵遊歷。安福縣的縣令為他建造了應國禪苑，迎接他來此聚集徒眾，弘揚佛法。此事上報朝廷后，朝廷賜名為清化。有僧人問：『如何是和尚您急切為人處世的方法？』 師父說：『早上看東南，晚上看西北。』 僧人說：『不明白。』 師父說：『白白誇耀東陽的客人，卻不認識西陽的珍寶。』 問：『如何是正法眼？』 師父說：『不可隨地小便尿床。』 師父後來因為同鄉僧人勉勵他返回故鄉，錢氏文穆王特別給予他禮遇和尊重。晉天福二年丁酉年，錢氏的戍將在辟云峰山建造寺院，也以清化為名。四方僧侶雲集於此。有僧人問：『如何是佛法的大意？』 師父說：『華表柱頭的木鶴飛舞。』 問：『路上遇到得道之人，不以言語或沉默相對，不知該如何應對？』 師父說：『眼裡的瞳人吹叫子。』 問：『和尚您多少歲了？』 師父說：『剛看見去年的九月九，如今又看見秋葉變黃。』 僧人說：『這麼說來，就是無數了。』 師父說：『去問黃葉吧。』 問：『究竟是怎麼回事？』 師父說：『六隻骰子滿盆紅。』 問：『亡故的僧人遷化後去了哪裡？』 師父說：『長江無間斷，聚沫任風飄。』 問：『還接受祭祀嗎？』 師父說：『祭祀並非沒有。』 僧人說：『如何祭祀？』 師父說：『漁歌舉桌，谷里聞聲。』 後來忠獻王賜給他紫方袍，師父沒有接受。王便改賜衲衣，仍然號稱純一禪師。師父說：『我並非虛偽推讓，只是擔心後人效仿我而放縱慾望罷了。』 開運四年丁未年秋七月，師父示現疾病，安然坐化圓寂。當時有大風震動，摧毀林木。享年六十六歲，僧臘四十五年。

郢州芭蕉山慧清禪師（Huìqīng Chánshī）是新羅人。問：『如何是芭蕉水？』 師父說：『冬溫夏涼。』 問：『如何是吹毛劍？』 師父說：『進前三步。』 僧人說：『用者如何？』 師父說：『退後三步。』 問：『如何是和尚為人？』

【English Translation】 English version: The Master said, 'Why must a great man test each other?' Yong laughed heartily, and was thus approved. Then he traveled to Luling. The magistrate of Anfu County built the Yingguo Zen Monastery for him, welcoming him to gather disciples and propagate the Dharma. When this was reported to the court, the court bestowed the name Qinghua. A monk asked, 'What is the Master's urgent way of dealing with people?' The Master said, 'In the morning, look southeast; in the evening, look northwest.' The monk said, 'I don't understand.' The Master said, 'In vain do you praise the guest from Dongyang, yet you do not recognize the treasures of Xiyang.' Asked, 'What is the Eye of the True Dharma (zhèngfǎ yǎn)?' The Master said, 'Do not urinate in bed.' Later, because a fellow monk from his hometown encouraged him to return, King Wenmu of the Qian family gave him special courtesy and respect. In the second year of Tianfu (Tiānfú) of the Jin Dynasty, the Dingyou year, the Qian family's garrison general built a monastery on Biyun Peak, also named Qinghua. Monks from all directions gathered here. A monk asked, 'What is the great meaning of the Buddha Dharma (Fófǎ dà yì)?' The Master said, 'A wooden crane flies on top of a Huabiao (huábiǎo) pillar.' Asked, 'If one encounters a person who has attained the Way (dédào rén) on the road, and does not respond with speech or silence, how should one respond?' The Master said, 'The pupils in the eyes blow a whistle.' Asked, 'How old is the Master?' The Master said, 'I just saw the ninth day of the ninth month last year, and now I see the autumn leaves turning yellow again.' The monk said, 'Then it is countless.' The Master said, 'Ask the yellow leaves.' Asked, 'What is the ultimate matter?' The Master said, 'Six dice, the whole bowl is red.' Asked, 'Where does the deceased monk go after transformation?' The Master said, 'The Yangtze River is continuous, foam gathers and drifts with the wind.' Asked, 'Does he still receive offerings?' The Master said, 'Offerings are not absent.' The monk said, 'How are offerings made?' The Master said, 'Fishermen sing and raise their tables, sounds are heard in the valley.' Later, King Zhongxian bestowed upon him a purple square robe, which the Master did not accept. The King then changed it to a patched robe, still calling him Zen Master Chunyī (Chúnyī Chánshī). The Master said, 'I am not pretending to decline, but I am worried that later people will imitate me and indulge their desires.' In the seventh month of the autumn of the Dingwei year of Kaiyun, the Master showed illness and passed away peacefully in a seated posture. At that time, there was a great wind that shook and destroyed the trees. He lived to be sixty-six years old, with forty-five years as a monk.

Zen Master Huiqing (Huìqīng Chánshī) of Mount Bajiao (Bājiāo Shān) in Yingzhou was from Silla. Asked, 'What is Bajiao water?' The Master said, 'Warm in winter, cool in summer.' Asked, 'What is a hair-splitting sword (chuī máo jiàn)?' The Master said, 'Advance three steps.' The monk said, 'How is it used?' The Master said, 'Retreat three steps.' Asked, 'What is the Master's way of being for people?'

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一句。師曰。只恐阇梨不問。師上堂謂眾曰。會么相悉者少珍重。問不語有問時如何。師曰。未出三門千里程。問如何是自己。師曰。望南看北斗。問光境俱亡復是何物。師曰知。曰知個什麼。師曰。建州九郎。問如何是提婆宗。師曰。赤幡在左。師問僧近離什麼處。曰請師試道看。師曰。將謂是舶上商人。元來是當州小客。問不問二頭三首。請師直指本來面目。師默然正坐。問賊來須打客來須看。忽遇客賊俱來時如何。師曰。屋裡有一緉破草鞋。曰只如破草鞋還堪受用也無。師曰。汝若將去前兇后不吉問北斗里藏身意旨如何。師曰。九九八十一。師又曰。會么。僧曰不會。師曰。一二三四五。問古佛未出興時如何。師曰。千年茄子根。曰出興后如何。師曰。金剛努出眼。師上堂良久曰。也大相辱珍重。

韶州昌樂縣黃連山義初號明微大師。問三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰如何是寶華臺上定古今。師曰。一點墨子輪流不移。曰學人全體不會。請師指示。師曰。靈覺雖轉空華不墜。問古路無蹤如何進步。師曰。金烏繞須彌。元與劫同時。曰恁么即得達于彼岸也。師曰。黃河三千年一度清。廣南劉氏向師道化。請入府內說法僧問。人王與法王相見時如何。師曰。兩鏡相照萬像歷

【現代漢語翻譯】 現代漢語譯本 一句。僧人問。師父說：『只怕你不會問。』師父上堂對眾人說：『明白嗎？相互瞭解的人很少，請珍重。』問：『不說話，當有人問的時候該如何？』師父說：『還沒出山門，已行千里路。』問：『如何是自己？』師父說：『望南看北斗。』問：『光境俱亡，又是什麼？』師父說：『知道。』問：『知道什麼？』師父說：『建州九郎。』問：『如何是提婆宗？』師父說：『赤幡在左。』師父問僧人：『最近從哪裡來？』僧人說：『請師父試著說看。』師父說：『我以為是海上的商人，原來是本地的小客。』問：『不問二頭三首，請師父直指本來面目。』師父默然正坐。問：『賊來須打，客來須看，忽然遇到客人和賊人一起來時如何？』師父說：『屋裡有一雙破草鞋。』問：『就說這破草鞋，還能用嗎？』師父說：『你如果拿去，前兇后不吉。』問：『北斗里藏身，意旨如何？』師父說：『九九八十一。』師父又說：『明白嗎？』僧人說：『不明白。』師父說：『一二三四五。』問：『古佛未出世時如何？』師父說：『千年茄子根。』問：『出世后如何？』師父說：『金剛怒目圓睜。』師父上堂很久，說：『非常打擾大家，請珍重。』 韶州昌樂縣黃連山義初（Yichu of Huanglian Mountain, Changle County, Shaozhou）號明微大師（Mingwei Daishi）。問：『三乘十二分教（The Three Vehicles and Twelve Divisions of Teachings）我不問，請師父開口不答話。』師父說：『寶華臺（Baohua Platform）上定古今。』問：『如何是寶華臺上定古今？』師父說：『一點墨子輪流不移。』問：『學人完全不明白，請師父指示。』師父說：『靈覺雖轉，空華不墜。』問：『古路無蹤，如何進步？』師父說：『金烏（Golden Crow）繞須彌（Mount Sumeru），元與劫（kalpa）同時。』問：『這樣就能到達彼岸了嗎？』師父說：『黃河三千年一度清。』廣南劉氏（The Liu family of Guangnan）向師父求教，請入府內說法。僧人問：『人王（King of Men）與法王（Dharma King）相見時如何？』師父說：『兩鏡相照，萬像歷然。』

【English Translation】 English version A monk asked. The master said, 'I only fear that you won't ask.' The master ascended the hall and said to the assembly, 'Do you understand? Few are those who truly know each other. Take care.' Asked, 'When there is no speech, what should be done when someone asks?' The master said, 'Before leaving the three gates, you've already traveled a thousand miles.' Asked, 'What is oneself?' The master said, 'Look south at the Big Dipper.' Asked, 'When both light and object are extinguished, what remains?' The master said, 'Knowing.' Asked, 'Knowing what?' The master said, 'Jianzhou Jiulang.' Asked, 'What is the Ti-p'o (Deva) sect?' The master said, 'The red banner is on the left.' The master asked a monk, 'Where have you come from recently?' The monk said, 'Please, Master, try to say.' The master said, 'I thought you were a merchant from a foreign ship, but you are just a local customer.' Asked, 'Without asking about two heads and three faces, please, Master, directly point out the original face.' The master sat silently. Asked, 'When thieves come, one must strike; when guests come, one must look. What if both guests and thieves come at the same time?' The master said, 'There is a pair of broken straw sandals in the house.' Asked, 'Can those broken straw sandals still be used?' The master said, 'If you take them, the future will be inauspicious.' Asked, 'What is the meaning of hiding oneself in the Big Dipper?' The master said, 'Nine times nine is eighty-one.' The master also said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'One, two, three, four, five.' Asked, 'What was it like before the ancient Buddha appeared in the world?' The master said, 'A thousand-year-old eggplant root.' Asked, 'What is it like after appearing in the world?' The master said, 'The Vajra glares with wide-open eyes.' The master ascended the hall for a long time and said, 'I have greatly troubled you all. Take care.' Yichu (義初) of Huanglian Mountain (黃連山), Changle County (昌樂縣), Shaozhou (韶州), styled Mingwei Daishi (明微大師). Asked, 'I won't ask about the Three Vehicles and Twelve Divisions of Teachings (三乘十二分教). Please, Master, open your mouth without answering.' The master said, 'On the Baohua Platform (寶華臺), settle the past and present.' Asked, 'What is settling the past and present on the Baohua Platform?' The master said, 'A single ink dot rotates without moving.' Asked, 'This student completely doesn't understand. Please, Master, instruct me.' The master said, 'Though spiritual awareness turns, empty flowers do not fall.' Asked, 'On the ancient road without traces, how does one advance?' The master said, 'The Golden Crow (金烏) circles Mount Sumeru (須彌), originally simultaneous with the kalpa (劫).' Asked, 'Then, can one reach the other shore?' The master said, 'The Yellow River clears once every three thousand years.' The Liu family (劉氏) of Guangnan (廣南) sought instruction from the master and invited him to preach in the mansion. A monk asked, 'When the King of Men (人王) meets the Dharma King (法王), what is it like?' The master said, 'Two mirrors reflect each other, and all phenomena are clearly present.'

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然。曰法王心要達磨西來。五祖付與曹溪。自此不傳衣缽。未審碧玉階前將何付囑。師曰。石羊水上行。木馬夜翻駒。僧曰。恁么即我王有感萬國歸朝。師曰。時人盡唱太平歌問如何是佛。師曰。胸題卍字揹負圓光。僧問如何是道。師展兩手示之。僧曰。佛之與道相去幾何。師曰。如水如波。

韶州慧林鴻究號妙濟大師。有僧問。千聖常行此路如何是此路。師曰。果然不見。問魯祖面壁意如何。師曰。有什麼雪處。問如何是急切事師曰。鈍漢。問如何是和尚家風。師曰。諸方例大。問定慧等學明見理性如何。師曰。新修梵宇。

前仰山西塔光穆禪師法嗣

吉州資福如寶禪師。僧問。如何是應機之句。師默然。問如何是玄旨。師曰。汝與我掩卻門。問魯祖面壁意作么生。師曰。勿交涉。問如何是從上真正眼。師捶胸曰。蒼天蒼天。僧曰。借問又何妨師曰困。問遮個還受學也無。師曰。未曾钁地栽虛空。問如何是衲僧急切處。師曰。不過此問。僧曰。學人未問已前請師道。師曰噫。問諸方盡皆妙用。未審和尚此間如何。師曰噫。問古人拈捶豎拂此理如何。師曰啞。問如何是一路涅槃門。師彈指一聲。又展開兩手。僧曰。如何領會。師曰。不是秋月明子自橫行八九。問如何是和尚家風。師曰。飯後三碗茶

【現代漢語翻譯】 現代漢語譯本： 僧人問：『法王（Dharma Raja，指佛）的心要，達磨（Bodhidharma）西來（從印度到中國）。五祖（Fifth Patriarch，指禪宗五祖弘忍）傳給曹溪（Caoxi，指六祖慧能）。自此以後不再傳衣缽。不知在碧玉階前（指禪宗傳承的場所）將要付囑什麼？』 禪師說：『石羊在水上行走，木馬在夜裡翻倒小馬駒。』 僧人說：『這麼說，就是我王（指統治者）有感應，萬國來朝。』 禪師說：『世人都在唱太平歌。』 僧人問：『如何是佛？』 禪師說：『胸前有卍字，背後有圓光。』 僧人問：『如何是道？』 禪師展開雙手給他看。 僧人問：『佛與道相差多少？』 禪師說：『如水如波。』

韶州慧林鴻究禪師，號妙濟大師。有僧人問：『千聖（指眾多的聖人）常行此路，如何是此路？』 禪師說：『果然看不見。』 問：『魯祖（Bodhidharma）面壁（在少林寺面壁九年）的用意是什麼？』 禪師說：『有什麼下雪的地方？』 問：『如何是急切事？』 禪師說：『鈍漢。』 問：『如何是和尚（指禪師）的家風？』 禪師說：『各處都一樣。』 問：『定慧等學，明見理性如何？』 禪師說：『新修的寺廟。』

前仰山西塔光穆禪師的法嗣

吉州資福如寶禪師。 僧人問：『如何是應機的句子？』 禪師沉默不語。 問：『如何是玄旨？』 禪師說：『你與我關上門。』 問：『魯祖（Bodhidharma）面壁（在少林寺面壁九年）的用意是什麼？』 禪師說：『無關涉。』 問：『如何是從上（指歷代祖師）真正的眼？』 禪師捶胸說：『蒼天蒼天。』 僧人說：『請問一下又有什麼妨礙？』 禪師說：『困。』 問：『這個還接受學習嗎？』 禪師說：『未曾挖地栽虛空。』 問：『如何是衲僧（指雲遊僧人）急切處？』 禪師說：『不過此問。』 僧人說：『學人未問之前，請師父說。』 禪師說：『噫。』 問：『各處都用妙用，不知和尚（指禪師）這裡如何？』 禪師說：『噫。』 問：『古人拈槌豎拂，此理如何？』 禪師說：『啞。』 問：『如何是一路涅槃門？』 禪師彈指一聲，又展開兩手。 僧人說：『如何領會？』 禪師說：『不是秋月明，子自橫行八九。』 問：『如何是和尚（指禪師）的家風？』 禪師說：『飯後三碗茶。』

【English Translation】 English version: A monk asked: 'The essential mind of the Dharma Raja (法王, Dharma King, referring to the Buddha), Bodhidharma (達磨) came from the West (西來, from India to China). The Fifth Patriarch (五祖, Fifth Patriarch of Zen Buddhism, Hongren 弘忍) passed it on to Caoxi (曹溪, referring to Huineng 慧能, the Sixth Patriarch). Since then, the robe and bowl have not been passed down. I wonder what will be entrusted before the jade steps (碧玉階前, referring to the place of Zen transmission)?' The Zen master said: 'A stone sheep walks on water, a wooden horse overturns its foal at night.' The monk said: 'In that case, my king (我王, referring to the ruler) is so virtuous that all nations come to pay tribute.' The Zen master said: 'People are all singing songs of peace.' The monk asked: 'What is Buddha?' The Zen master said: 'A swastika (卍) on the chest and a halo behind the back.' The monk asked: 'What is the Dao?' The Zen master spread out both hands to show him. The monk asked: 'How far apart are Buddha and the Dao?' The Zen master said: 'Like water and waves.'

Zen Master Hongjiu (鴻究) of Huilin (慧林) Temple in Shaozhou (韶州), also known as Master Miaoji (妙濟), was asked by a monk: 'The thousand sages (千聖, referring to numerous sages) constantly walk this path, what is this path?' The Zen master said: 'Indeed, it cannot be seen.' Asked: 'What is the meaning of Bodhidharma (魯祖) facing the wall (面壁, facing the wall for nine years at Shaolin Temple)?' The Zen master said: 'What place is there for snow?' Asked: 'What is the most urgent matter?' The Zen master said: 'Dullard.' Asked: 'What is the family style of the abbot (和尚, referring to the Zen master)?' The Zen master said: 'It's the same everywhere.' Asked: 'How can one clearly see one's nature through the equal study of Samatha and Vipassana (定慧等學, concentration and wisdom)?' The Zen master said: 'A newly built temple.'

Successor of Zen Master Guangmu (光穆) of Xita (西塔) Temple on Mount Yangshan (仰山)

Zen Master Rubao (如寶) of Zifu (資福) Temple in Jizhou (吉州). A monk asked: 'What is a phrase that responds to the occasion?' The Zen master remained silent. Asked: 'What is the profound meaning?' The Zen master said: 'You and I, close the door.' Asked: 'What is the meaning of Bodhidharma (魯祖) facing the wall (面壁, facing the wall for nine years at Shaolin Temple)?' The Zen master said: 'Irrelevant.' Asked: 'What is the true eye from above (從上, referring to the ancestral teachers)?' The Zen master beat his chest and said: 'Heaven, heaven.' The monk said: 'What harm is there in asking?' The Zen master said: 'Tired.' Asked: 'Is this still accepted for study?' The Zen master said: 'Never dug the ground to plant emptiness.' Asked: 'What is the most urgent matter for a mendicant monk (衲僧, wandering monk)?' The Zen master said: 'Nothing more than this question.' The monk said: 'Before I asked, please tell me, Master.' The Zen master said: 'Hee.' Asked: 'All places use wonderful functions, I wonder what it is like here, Master (和尚, referring to the Zen master)?' The Zen master said: 'Hee.' Asked: 'What is the principle behind the ancients raising a mallet or a whisk?' The Zen master said: 'Dumb.' Asked: 'What is the one path to Nirvana?' The Zen master snapped his fingers once and then spread out both hands. The monk said: 'How should I understand?' The Zen master said: 'It's not the autumn moon that is bright; the character 自 (zi, self) walks horizontally eight or nine.' Asked: 'What is the family style of the abbot (和尚, referring to the Zen master)?' The Zen master said: 'Three bowls of tea after the meal.'

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。師一日拈起蒲團示眾云。諸佛菩薩及入理聖人。皆從遮里出。便擲下擘胸開曰。作么生。眾無對。問學人創入叢林一夏將末。未蒙和尚指教愿垂提拯。師托開其僧乃曰。老僧自住持來未曾瞎卻一僧眼。師有時坐良久。周視左右曰。會么。眾曰。不會。師曰。不會即謾汝去也。師一日將蒲團于頭上曰。汝諸人恁么時難共語。眾無對。師將坐卻曰。猶較些子。

前灌溪志閑禪師法嗣

池州魯祖山教和尚僧問。如何是目前事。師曰。絲竹未將為樂器。架上葫蘆猶未收。問如何是雙林樹。師曰。有相身中無相身。曰如何是有相身中無相身。師曰。金香山下鐵崑崙。問如何是高峰孤宿底人。師曰。半夜日頭明日午打三更。問如何是格外事。師曰。化導緣終后虛空更那邊問進向無門時如何。師曰。太鈍生。僧曰。不是鈍根直下進向無門時如何。師曰。靈機未曾論邊際。執法無邊在暗中。問如何是學人著力處。師曰。春來草自青月上已天明。曰如何是不著力處。師曰崩山石頭落平川燒火行。

魏府興化存獎禪師法嗣

汝州寶應和尚(亦曰南院第一世住颙禪師)上堂示眾曰。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千仞。豈不是和尚道。師曰是。其僧乃掀禪床。師曰。遮瞎驢便棒。師問僧。近離什麼處

{ "translations": [ "師父有一天拿起蒲團向大眾展示，說道：『諸佛（諸位佛陀）菩薩（菩提薩埵）以及悟道的聖人，都是從這裡出去的。』隨即把蒲團扔下，敞開胸膛說：『這是什麼？』大眾沒有人回答。有學僧初入叢林一個夏天將要結束，未曾得到和尚的指教，希望能夠得到提攜幫助。師父推開那個僧人，說道：『老僧自從住持以來，未曾讓一個僧人的眼睛瞎掉。』師父有時靜坐很久，環顧左右，說道：『明白了嗎？』大眾說：『不明白。』師父說：『不明白就是欺騙你們了。』師父有一天把蒲團頂在頭上說：『你們這些人，在這種時候難以與你們交談。』大眾沒有人回答。師父將蒲團放下坐下，說道：『還是這樣好一些。』", "", "前灌溪志閑禪師的法嗣", "", "池州魯祖山教和尚，有僧人問道：『什麼是目前的事？』師父說：『絲竹樂器還沒有拿來演奏，架子上的葫蘆還沒有收起來。』問道：『什麼是雙林樹？』師父說：『有相之身中，有無相之身。』說：『什麼是有相之身中，有無相之身？』師父說：『金香山下有鐵崑崙。』問道：『什麼是高峰獨自居住的人？』師父說：『半夜裡太陽出來，明天中午卻打三更。』問道：『什麼是格外的事？』師父說：『教化引導的因緣結束后，虛空的更那邊。』問道：『進入無門的時候該怎麼辦？』師父說：『太遲鈍了。』僧人說：『不是遲鈍的根性，直接進入無門的時候該怎麼辦？』師父說：『靈妙的機用從未討論過邊際，執著於法，無邊無際地在暗中。』問道：『什麼是學人著力的地方？』師父說：『春天來了草自然會變綠，月亮升起來天自然會明亮。』說：『什麼是不著力的地方？』師父說：『崩塌的山石落在平地上，燒火行走。』", "", "魏府興化存獎禪師的法嗣", "", "汝州寶應和尚（也叫南院第一世住颙禪師）上堂向大眾開示說：『赤肉團上壁立千仞。』當時有僧人問道：『赤肉團上壁立千仞，豈不是和尚您說的？』師父說是。那個僧人就掀翻了禪床。師父說：『你這個瞎驢，該打！』師父問僧人：『你最近從什麼地方來？』" ], "english_translations": [ 'One day, the master held up a cattail cushion to the assembly and said, \'All Buddhas (all enlightened beings), Bodhisattvas (enlightenment beings), and realized sages come from here.\' Then he threw down the cushion, opened his chest, and said, \'What is this?\'. No one in the assembly responded. A student who had newly entered the monastery for a summer, nearing its end, and had not received instruction from the master, requested guidance and help. The master pushed the monk away and said, \'Since I have been the abbot, I have never blinded a single monk.\' Sometimes the master would sit for a long time, looking around and saying, \'Do you understand?\'. The assembly said, \'We do not understand.\' The master said, \'Not understanding is deceiving you.\' One day, the master put the cattail cushion on his head and said, \'It is difficult to talk to you people at times like this.\' No one in the assembly responded. The master put the cushion down and sat on it, saying, \'This is a little better.\'', "", "Successor of Chan Master Zhixian of Qian Guanxi", "", "Monk asked Reverend Jiao of Mount Luzu in Chizhou, 'What is the matter right before us?' The master said, 'The silk and bamboo have not yet been taken as musical instruments, and the gourds on the rack have not yet been gathered.' Asked, 'What is the Twin Sala Tree?' The master said, 'Within the body of form, there is the body of no-form.' Said, 'What is the body of no-form within the body of form?' The master said, 'Beneath Golden Fragrance Mountain is Iron Kunlun.' Asked, 'What is the person who dwells alone on the peak?' The master said, 'The sun rises at midnight, and at noon tomorrow, the third watch is struck.' Asked, 'What is the matter beyond the ordinary?' The master said, 'After the karmic conditions for teaching and guiding have ended, beyond the void.' Asked, 'What happens when entering the gateless gate?' The master said, 'Too dull.' The monk said, 'Not of dull roots, what happens when directly entering the gateless gate?' The master said, 'The wondrous function has never discussed boundaries; clinging to the Dharma is boundless in the dark.' Asked, 'Where does the student exert effort?' The master said, 'In spring, the grass naturally turns green; when the moon rises, the sky naturally becomes bright.' Said, 'Where is there no exertion of effort?' The master said, 'A collapsing mountain stone falls on a flat plain; walking while burning fire.'", "", "Successor of Chan Master Cunjian of Xinghua in Wei Prefecture", "", "Reverend Baoying of Ruzhou (also known as Chan Master Yong, the first abbot of Nanyuan) addressed the assembly, saying, 'On the red flesh mass, a thousand-foot cliff stands.' At that time, a monk asked, 'On the red flesh mass, a thousand-foot cliff stands; isn't that what you are saying, Master?' The master said, 'Yes.' The monk then overturned the Zen bed. The master said, 'You blind donkey, you deserve a beating!' The master asked the monk, 'Where have you come from recently?'" ] }

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。曰長水。師曰東流西流。曰總不恁么。師曰作么生。僧珍重。師打之。趁下法堂。僧到參。師舉拂子。僧曰。今日敗闕。師放下拂子。僧曰。猶有遮個在。師乃棒之。師問僧。近離什麼處。曰近離襄州。師曰。來作什麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作什麼。僧又喝。師乃棒之。其僧禮拜。師曰。遮棒本分汝打我我且打汝。三五棒要此話。大行思明和尚未住西院時。到參禮拜后白曰。別無好物人事。從許州買得一口江西剃刀來獻和尚。師云汝從許州來。什麼處得江西剃刀。明把師手掏一下。師云。侍者收取。明拂袖而去。師云。阿剌剌。師上堂云。諸方只具啐啄同時眼。不具啐啄同時用。時有僧便問。如何是啐啄同時用。師云。作家相見不啐啄。啐啄同時失。僧云。此猶未是某甲問處。師云。汝問處又作么生。僧云。失師乃打之。其僧不肯。其僧後於雲門會下聞二僧舉前因緣。一僧云。當時南院棒折那僧聞此語忽然大悟。方見南院答話處。其僧卻來汝州省覲值師已遷化。乃訪風穴。風穴認得便問。上座是當時問南院啐啄同時話底么。僧云是。穴云會也未。僧云會也。穴云爾當時作么生會。僧云。某甲當時如在燈影里行相似。穴云汝會也。

前寶壽沼和尚法嗣

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『長水（地名）。』 南院和尚說：『東流西流。』 僧人說：『總不是這樣。』 南院和尚說：『那該怎樣？』 僧人行禮致意。南院和尚打了他，把他趕下了法堂。 僧人再次來參拜，南院和尚舉起拂子。 僧人說：『今天失敗了。』 南院和尚放下拂子。 僧人說：『還有這個在。』 南院和尚就打了他。 南院和尚問僧人：『最近從哪裡來？』 僧人說：『最近從襄州（地名）來。』 南院和尚說：『來做什麼？』 僧人說：『特來禮拜和尚。』 南院和尚說：『恰巧遇到寶應老（南院和尚自稱）不在。』 僧人便喝了一聲。 南院和尚說：『跟你說我不在，又喝什麼？』 僧人又喝了一聲，南院和尚就打了他。那僧人禮拜。 南院和尚說：『這棒本來是你的本分，你打我，我也要打你。三五棒要說出這話。』 大行思明和尚還沒住持西院時，來參拜后稟告說：『沒有別的好東西人事，從許州（地名）買了一把江西（地名）剃刀來獻給和尚。』 南院和尚說：『你從許州來，從哪裡得到江西剃刀？』 思明用手掏了南院和尚一下。南院和尚說：『侍者收起來。』 思明拂袖而去。南院和尚說：『阿剌剌。』 南院和尚上堂說法：『各方只具備啐啄同時的眼，不具備啐啄同時的用。』 當時有個僧人便問：『如何是啐啄同時的用？』 南院和尚說：『作家相見不啐啄，啐啄同時就錯失了。』 僧人說：『這還不是我問的地方。』 南院和尚說：『你問的地方又該怎樣？』 僧人說：『錯失了。』南院和尚就打了他。那僧人不肯。 那僧人後來在雲門（地名）會下，聽到兩個僧人提起之前的因緣，一個僧人說：『當時南院的棒打斷了。』那僧人聽到這話忽然大悟，才明白南院答話的用意。那僧人卻來到汝州（地名）省親，拜見南院和尚，但南院和尚已經圓寂了。於是拜訪風穴（人名），風穴認出了他，便問：『上座是當時問南院啐啄同時話的人嗎？』 僧人說是。 風穴說：『會了嗎？』 僧人說：『會了。』 風穴說：『你當時是怎麼理解的？』 僧人說：『我當時就像在燈影里行走一樣。』 風穴說：『你明白了。』 前寶壽沼和尚法嗣

【English Translation】 English version: A monk asked: 'Changshui (place name).' The Master Nanyuan said: 'East flows, west flows.' The monk said: 'It's not like that at all.' The Master Nanyuan said: 'Then how should it be?' The monk paid his respects. The Master Nanyuan struck him and chased him down from the Dharma hall. The monk came to visit again. The Master Nanyuan raised his whisk. The monk said: 'Today I failed.' The Master Nanyuan put down his whisk. The monk said: 'There is still this here.' The Master Nanyuan then struck him. The Master Nanyuan asked the monk: 'Where have you come from recently?' The monk said: 'Recently I came from Xiangzhou (place name).' The Master Nanyuan said: 'What did you come to do?' The monk said: 'I came specifically to pay respects to the Master.' The Master Nanyuan said: 'It just so happens that old Baoying (Master Nanyuan referring to himself) is not here.' The monk then shouted '喝'. The Master Nanyuan said: 'I told you I'm not here, what are you shouting for?' The monk shouted again. The Master Nanyuan then struck him. The monk bowed. The Master Nanyuan said: 'This staff is originally your share. You hit me, and I will hit you. Three or five blows are needed to say this.' When the Great Practice Siming had not yet resided in the West Courtyard, he came to pay respects and reported: 'I have no good things to offer. I bought a Jiangxi (place name) razor from Xuzhou (place name) to offer to the Master.' The Master Nanyuan said: 'You came from Xuzhou, where did you get the Jiangxi razor?' Siming poked the Master Nanyuan with his hand. The Master Nanyuan said: 'Attendant, take it.' Siming flicked his sleeves and left. The Master Nanyuan said: 'Arara.' The Master Nanyuan ascended the hall and said: 'All directions only possess the eye of simultaneous pecking from within and without, but do not possess the use of simultaneous pecking.' At that time, a monk then asked: 'What is the use of simultaneous pecking?' The Master Nanyuan said: 'Experts meeting do not peck, simultaneous pecking is a mistake.' The monk said: 'This is still not where I am asking.' The Master Nanyuan said: 'Where are you asking then?' The monk said: 'A mistake.' The Master Nanyuan then struck him. The monk was not convinced. Later, at the Yunmen (place name) assembly, that monk heard two monks mention the previous cause and condition. One monk said: 'At that time, Nanyuan's staff broke.' That monk suddenly had a great realization upon hearing these words, and only then did he understand the intention of Nanyuan's answer. That monk then came to Ruzhou (place name) to visit his family and pay respects to the Master Nanyuan, but the Master Nanyuan had already passed away. So he visited Fengxue (person name). Fengxue recognized him and asked: 'Are you the one who asked Nanyuan about the simultaneous pecking at that time?' The monk said yes. Fengxue said: 'Have you understood?' The monk said: 'I have understood.' Fengxue said: 'How did you understand it at that time?' The monk said: 'At that time, I was like walking in the shadows of a lamp.' Fengxue said: 'You have understood.' Former Baoshou Zhao's Dharma successor

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汝州西院思明禪師有人問。如何是伽藍。師曰。荊棘叢林。曰如何是伽藍中人。師曰。獾兒貉子。問如何是臨濟一喝。師曰。千鈞之弩不為鼷鼠而發機。曰和尚慈悲何在。師打之。僧從漪到法席旬日乃曰莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰錯。漪進三兩步。師又曰錯從漪漪復近前。師曰。適來兩錯是上座錯是思明老錯。曰是從漪錯。師曰錯。又曰。上座且遮里過夏共汝商量遮兩錯。漪不肯便去。后住相州天平山。每舉前話曰。我行腳時被惡風吹到汝州。有西院長老。勘我連下三個錯。更待留我過夏商量。我不說恁么時錯。我當時發足擬向南去。便知道錯了也(首山省念和尚云。據天平作恁么會解未夢見西院在。何故話在)。

寶壽和尚(第二世住)有僧問。如何是祖。師曰。面黑眼睛白。問蹋倒化城時如何。師曰。死漢不斬。僧曰斬。師乃打。

前三聖慧然禪師法嗣

鎮州大悲和尚有僧問。除上去下請師便道。師曰。我開口即錯。僧曰。真是學人師。師曰。今日向弟子手裡死。

淄州水陸和尚有僧問。如何是學人用心處。師曰。用心即錯。僧曰。不起一念時如何。師曰。勿用處漢。問此事如何保任師曰。切忌。問如何是最初一句。

【現代漢語翻譯】 現代漢語譯本 汝州西院思明禪師，有人問：『什麼是伽藍（Sangharama，僧伽的住所或寺院）？』 思明禪師說：『荊棘叢林。』 那人又問：『什麼是伽藍中的人？』 思明禪師說：『獾和貉。』 又問：『什麼是臨濟（Linji，禪宗大師）的一喝？』 思明禪師說：『千鈞之弩不會因為鼷鼠而發射。』 那人問：『和尚的慈悲在哪裡？』 思明禪師就打了他。 僧人從漪（Congyi）到思明禪師處參學十天後說：『不要說會佛法的人，找個能理解話頭的人都沒有。』 思明禪師聽了默默不語。 從漪後來登上法堂，思明禪師叫他，從漪回頭。 思明禪師說：『錯。』 從漪向前走了兩三步，思明禪師又說：『錯。』 從漪又走近前，思明禪師說：『剛才兩次錯，是上座（senior monk）錯，還是思明老和尚錯？』 從漪說：『是從漪錯。』 思明禪師說：『錯。上座不如在這裡過夏天，我與你商量這兩個錯。』 從漪不肯，就離開了。後來住在相州天平山，每次提起這件事就說：『我行腳時被惡風吹到汝州，有個西院長老，勘驗我連下三個錯，還要留我過夏天商量。我不說那樣的時候錯，我當時抬腳想要向南走，就知道錯了。』（首山省念和尚說：『依天平山的理解，還沒夢見西院。為什麼？因為話頭就在那裡。』） 寶壽和尚（Baoshou，第二世住持）有僧人問：『什麼是祖（patriarch）？』 寶壽和尚說：『面黑眼睛白。』 問：『踏倒化城（illusionary city）時如何？』 寶壽和尚說：『死人不用斬。』 僧人說：『斬。』 寶壽和尚就打了他。 前三聖慧然禪師（Hui Ran，Zen master）法嗣 鎮州大悲和尚（Dabei，Zen master）有僧人問：『除去上下，請師父直說。』 大悲和尚說：『我開口就錯。』 僧人說：『真是學人的老師。』 大悲和尚說：『今日向弟子手裡死。』 淄州水陸和尚（Shuilu，Zen master）有僧人問：『什麼是學人用心之處？』 水陸和尚說：『用心即錯。』 僧人問：『不起一念時如何？』 水陸和尚說：『勿用處漢。』 問：『此事如何保任？』 水陸和尚說：『切忌。』 問：『如何是最初一句？』

【English Translation】 English version Zen Master Siming of Xiyuan Monastery in Ruzhou, someone asked: 'What is a Sangharama (Sangharama, a residence or monastery for the Sangha)?' Zen Master Siming said: 'A thicket of thorns.' The person then asked: 'What are the people in the Sangharama?' Zen Master Siming said: 'Badgers and raccoon dogs.' Again, he asked: 'What is Linji's (Linji, a Zen master) shout?' Zen Master Siming said: 'A crossbow of a thousand catties is not triggered for a shrew.' The person asked: 'Where is the monk's compassion?' Zen Master Siming struck him. The monk Congyi, after studying with Zen Master Siming for ten days, said: 'Don't talk about people who understand the Buddha-dharma; you can't even find someone who can understand the topic of conversation.' Zen Master Siming listened and remained silent. Later, Congyi ascended the Dharma hall, and Zen Master Siming called him. Congyi turned his head. Zen Master Siming said: 'Wrong.' Congyi took two or three steps forward, and Zen Master Siming said again: 'Wrong.' Congyi then stepped closer, and Zen Master Siming said: 'Just now, were the two mistakes the senior monk's mistake, or the old monk Siming's mistake?' Congyi said: 'It was Congyi's mistake.' Zen Master Siming said: 'Wrong. Senior monk, why not spend the summer here, and I will discuss these two mistakes with you.' Congyi refused and left. Later, he lived on Tianping Mountain in Xiangzhou, and every time he mentioned this matter, he would say: 'When I was traveling, I was blown by an evil wind to Ruzhou, where there was an elder of Xiyuan who examined me and gave me three consecutive mistakes, and even wanted to keep me for the summer to discuss them. I don't say that I was wrong at that time; I knew I was wrong when I lifted my foot to go south.' (Zen Master Shoushan Shengnian said: 'According to Tianping Mountain's understanding, they haven't even dreamed of Xiyuan. Why? Because the topic of conversation is right there.') Zen Master Baoshou (Baoshou, the second abbot) a monk asked: 'What is the Patriarch?' Zen Master Baoshou said: 'Black face and white eyes.' Asked: 'What about when the illusory city (illusionary city) is knocked down?' Zen Master Baoshou said: 'A dead man does not need to be beheaded.' The monk said: 'Behead.' Zen Master Baoshou then struck him. Successor of Zen Master Huiran (Hui Ran, Zen master) of the former Sansheng Zen Master Dabei (Dabei, Zen master) of Zhenzhou, a monk asked: 'Leaving aside the above and below, please tell me directly, Master.' Zen Master Dabei said: 'As soon as I open my mouth, I am wrong.' The monk said: 'Truly a teacher for students.' Zen Master Dabei said: 'Today, I die in the hands of my disciple.' Zen Master Shuilu (Shuilu, Zen master) of Zizhou, a monk asked: 'What is the place where a student should apply their mind?' Zen Master Shuilu said: 'Applying the mind is wrong.' The monk asked: 'What about when not a single thought arises?' Zen Master Shuilu said: 'A useless fellow.' Asked: 'How should this matter be maintained?' Zen Master Shuilu said: 'Absolutely avoid it.' Asked: 'What is the very first sentence?'

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師便喝。問狹路相逢時如何。師便攔胸托一托。

前魏府大覺和尚法嗣

廬州大覺和尚。問牛頭未見四祖時為什麼鳥獸銜華。師曰。有恁么畜生。曰見后為什麼不來銜華。師曰。無恁么畜生。

廬州澄心院旻德和尚在興化時。遇興化和尚示眾云若是作家戰將。便請單刀直入。更莫如何若何。師出禮三拜起而喝。興化亦喝。師再喝。化亦喝。師乃作禮歸眾。化云。旻德今夜較卻興化二十棒。然雖如是是他旻德會旻。德且不是喝。

汝州南院和尚。問匹馬單槍來時如何。師曰。待我斫棒。問上上根器人還接否。師曰接。僧曰。便請師接。師曰。且得平交。師問新到僧。近離什麼處。曰漢上。師曰。汝也罪過我也罪過。僧無語。師見新到僧乃搊住曰。作么生作么生。僧無對。師曰。三十年馬騎今日卻被驢撲(一作學馬伎又作弄馬騎)。有僧新到。師曰敗也乃拋下柱杖。僧曰。恁么語話。師便打。

景德傳燈錄卷第十二

懷讓禪師第四世

前洪州黃檗山希運禪師法嗣

鎮州臨濟。義玄禪師。曹州南華人也。姓邢氏。幼負出塵之志。及落髮進具便慕禪宗。初在黃檗隨眾參侍。時堂中第一座勉令問話。師乃問。如何是祖師西來的的意。黃檗便打。如是三問三遭打。遂告辭。第一

【現代漢語翻譯】 現代漢語譯本 師父便喝（hè，大聲呼喊）。問：『在狹窄的道路上相遇時該怎麼辦？』師父便攔胸推擋一下。

前魏府大覺和尚的法嗣

廬州大覺和尚。問：『牛頭（Niutou，指牛頭山法融禪師）未見四祖（Sizu，指禪宗四祖道信）時，為什麼鳥獸會銜華（xiánhuā，口銜鮮花）？』師父說：『有這樣的畜生嗎？』（意指：哪有這樣的事？）問：『見四祖后為什麼不來銜華？』師父說：『沒有這樣的畜生。』（意指：沒有必要再做這種事了。）

廬州澄心院的旻德（Míndé）和尚在興化（Xīnghuà）時，遇到興化和尚向大眾開示說：『如果是真正的作戰將領，就請單刀直入，不要再如何如何。』旻德和尚出來，行了三個禮，起身便喝。興化和尚也喝。旻德和尚再次喝。興化和尚也喝。旻德和尚於是作禮回到大眾中。興化和尚說：『旻德今晚勝過興化二十棒。』（意指：旻德更勝一籌）『雖然如此，是他旻德懂得旻德，德且不是喝。』（意指：旻德懂得禪的真諦，而不僅僅是表面上的喝。）

汝州南院和尚。問：『單人獨馬前來時該如何？』師父說：『等我砍他一棒。』問：『對於上上根器的人，還接引嗎？』師父說：『接引。』僧人說：『那就請師父接引。』師父說：『姑且平等相交。』師父問新來的僧人：『最近從什麼地方來？』答：『漢上（Hànshàng，漢水一帶）。』師父說：『你也犯了過錯，我也犯了過錯。』僧人無語。師父見到新來的僧人，便抓住他說：『作么生？作么生？』（做什麼？做什麼？）僧人無言以對。師父說：『三十年騎馬，今天卻被驢撲倒。』（意指：經驗豐富的人也會犯低階錯誤。）有僧人新到。師父說：『敗了！』於是扔下拄杖。僧人說：『這樣說話。』師父便打。

《景德傳燈錄》卷第十二

懷讓（Huairang）禪師第四世

前洪州黃檗山希運（Xiyun）禪師的法嗣

鎮州臨濟義玄（Linji Yixuan）禪師，曹州南華（Caozhou Nanhua）人，姓邢（Xing）氏。從小就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗（Huangbo）跟隨大眾參禪。當時堂中第一座勉勵他問話。義玄禪師便問：『如何是祖師西來的的意？』（如何是達摩祖師從西天來傳法的真意？）黃檗便打。像這樣問了三次，捱了三次打。於是告辭。第一座

【English Translation】 English version The master then shouted. Someone asked: 'What to do when encountering each other on a narrow road?' The master then blocked and pushed forward.

Successor of Great Awakening (Dajue) Monk of Former Wei Prefecture

Great Awakening (Dajue) Monk of Luzhou. Someone asked: 'When Niutou (Ox-Head, referring to Fazong Zen Master of Niutou Mountain) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Zen Patriarch Daoxin), why did birds and beasts hold flowers in their mouths?' The master said: 'Are there such animals?' (implying: How could such a thing happen?) Someone asked: 'After seeing the Fourth Patriarch, why didn't they come to hold flowers?' The master said: 'There are no such animals.' (implying: There is no need to do such a thing anymore.)

Monk Minde (Míndé) of Chengxin Monastery in Luzhou, when he was in Xinghua (Xīnghuà), encountered Xinghua Monk addressing the assembly, saying: 'If you are a true warrior, then please go straight to the point with a single blade, don't do this and that.' Monk Minde came out, bowed three times, and then shouted. Xinghua Monk also shouted. Monk Minde shouted again. Xinghua Monk also shouted. Monk Minde then bowed and returned to the assembly. Xinghua Monk said: 'Minde has surpassed Xinghua by twenty blows tonight.' (implying: Minde is superior) 'Although it is so, it is because Minde understands Minde, and De is not just shouting.' (implying: Minde understands the true essence of Zen, not just the superficial shouting.)

Nanyuan Monk of Ruzhou. Someone asked: 'What to do when coming with a single horse and spear?' The master said: 'Wait for me to strike you with a staff.' Someone asked: 'Do you still receive those with the highest capacity?' The master said: 'I receive them.' The monk said: 'Then please receive me, Master.' The master said: 'Let's just interact equally for now.' The master asked a newly arrived monk: 'Where did you come from recently?' He replied: 'From Hanshang (Hànshàng, the area around the Han River).' The master said: 'You are at fault, and I am also at fault.' The monk was speechless. The master saw a newly arrived monk and grabbed him, saying: 'What to do? What to do?' The monk had no response. The master said: 'Riding a horse for thirty years, but today I am knocked down by a donkey.' (implying: Even experienced people can make basic mistakes.) A new monk arrived. The master said: 'Defeated!' and then threw down his staff. The monk said: 'Speaking like this.' The master then hit him.

Jingde Records of the Transmission of the Lamp, Volume Twelve

Fourth Generation of Zen Master Huairang (Huairang)

Successor of Zen Master Xiyun (Xiyun) of Huangbo Mountain in Hongzhou

Zen Master Yixuan (Linji Yixuan) of Linji in Zhenzhou, was a native of Nanhua (Caozhou Nanhua) in Caozhou, with the surname Xing (Xing). From a young age, he had aspirations to transcend the world. When he was tonsured and ordained, he admired Zen Buddhism. Initially, he followed the assembly to practice Zen under Huangbo (Huangbo). At that time, the head seat in the hall encouraged him to ask questions. Zen Master Yixuan then asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma's transmission of Dharma from the West?) Huangbo then hit him. He asked three times like this and was hit three times. So he took his leave. The head seat

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座云。早承激勸問話。唯蒙和尚賜棒。所恨愚魯。且往諸方行腳去在。座遂告黃檗云。義玄雖是後生卻甚奇特。來辭時愿和尚更垂提誘。來日師辭黃檗。黃檗指往大愚。師遂參大愚。愚問曰。什麼處來。曰黃檗來。愚曰。黃檗有何言教。曰義玄親問佛法的。的意。蒙和尚便打。如是三問三遭被打。不知過在什麼處。愚曰。黃檗恁么老婆。為汝得徹困。猶覓過在。師于言下大悟云。元來黃檗佛法無多子。大愚搊住云。者尿床鬼子適來又道不會。如今卻道黃檗佛法無多子。爾見個什麼道理。速道速道。師于大愚肋下筑三拳。大愚托開云。汝師黃檗。非幹我事。師辭大愚卻回黃檗。黃檗云汝回太速生。師云。只為老婆心切便人事了。侍立次黃檗云。大愚有何言句。師遂舉前話。黃檗云。這大愚老漢待見痛與一頓。師云。說甚麼待見。即今便與。隨後便打黃檗一掌。黃檗云。這風顛漢。卻來這裡捋虎鬚。師便喝。黃檗云。侍者引。這風顛漢參堂去(后溈山舉此話問仰山云。臨濟當時得大愚力得黃檗力。仰山云。非但騎虎頭。亦解把虎尾)師一日與黃檗赴普請師在後行。黃檗回頭見師空手乃問。钁頭在什麼處。師云。有人將去了也。黃檗云。近前來。共汝商量個事。師便近前。黃檗將钁钁地云。我這個天下人拈掇不起。師就手掣

【現代漢語翻譯】 座云（僧人名）。早先承蒙您的激勵和提問，只得到和尚的棒喝。我只恨自己愚笨遲鈍，打算前往各處參學遊歷。座於是告訴黃檗（禪師名）說：『義玄（臨濟義玄，即臨濟宗創始人）雖然年輕，卻非常奇特。他來辭別時，希望和尚您能再次提點引導他。』 第二天，臨濟向黃檗辭行。黃檗指示他去見大愚（禪師名）。臨濟於是去參訪大愚。大愚問：『你從哪裡來？』臨濟答：『從黃檗來。』大愚問：『黃檗有什麼教誨？』臨濟答：『我曾親自問黃檗佛法的真意，卻被和尚打了。這樣問了三次，也被打了三次，不知道錯在哪裡。』大愚說：『黃檗真是老婆心切，為你費盡心思，你還找自己的過錯。』 臨濟在聽了這話后當下大悟，說：『原來黃檗佛法沒什麼了不起的。』大愚一把抓住臨濟說：『你這尿床鬼，剛才還說不會，現在卻說黃檗佛法沒什麼了不起的，你見到了什麼道理？快說快說！』臨濟在大愚肋下打了三拳。大愚推開他說：『你的老師是黃檗，不關我的事。』 臨濟辭別大愚，回到黃檗處。黃檗說：『你回來得太快了吧。』臨濟說：『只因爲老婆心切，所以事情辦完了。』侍立在黃檗身邊時，黃檗問：『大愚有什麼言語？』臨濟於是舉了之前的事情。黃檗說：『這大愚老漢，等我見到他，要狠狠地揍他一頓。』臨濟說：『說什麼等見到，現在就打。』隨後便打了黃檗一掌。黃檗說：『這瘋癲漢，竟然來這裡捋虎鬚。』臨濟便喝了一聲。黃檗說：『侍者，帶這瘋癲漢去參堂。』（後來溈山（禪師名）舉了這個例子問仰山（禪師名）：臨濟當時是得了大愚的力量，還是得了黃檗的力量？仰山說：『他不僅能騎在虎頭上，也能抓住虎尾。』） 有一天，臨濟和黃檗一起去普請（集體勞作），臨濟在後面走。黃檗回頭看見臨濟空著手，就問：『鋤頭在哪裡？』臨濟說：『有人拿走了。』黃檗說：『走近前來，我和你商量個事。』臨濟便走近前。黃檗拿起鋤頭，『钁钁』地揮動著說：『我這個天下人拿不起來。』臨濟就伸手奪過鋤頭。

【English Translation】 Zuo Yun (name of a monk). I received your encouragement and questions earlier, but only received the master's blows. I only regret my foolishness and dullness, and plan to travel and study in various places. Zuo then told Huangbo (name of a Zen master): 'Yixuan (Linji Yixuan, founder of the Linji school) is young, but very remarkable. When he comes to say goodbye, I hope you can guide him again.' The next day, Linji bid farewell to Huangbo. Huangbo instructed him to see Dayu (name of a Zen master). Linji then went to visit Dayu. Dayu asked: 'Where do you come from?' Linji replied: 'From Huangbo.' Dayu asked: 'What teachings does Huangbo have?' Linji replied: 'I personally asked Huangbo about the true meaning of the Buddha-dharma, but the master hit me. I asked three times like this, and I was hit three times. I don't know where I went wrong.' Dayu said: 'Huangbo is really like an old woman, exhausting his efforts for you, and you are still looking for your own faults.' Linji had a great enlightenment upon hearing these words, and said: 'So Huangbo's Buddha-dharma is nothing special.' Dayu grabbed Linji and said: 'You bed-wetting ghost, you just said you didn't understand, but now you say Huangbo's Buddha-dharma is nothing special. What principle have you seen? Speak quickly!' Linji punched Dayu three times in the ribs. Dayu pushed him away and said: 'Your teacher is Huangbo, it's none of my business.' Linji bid farewell to Dayu and returned to Huangbo. Huangbo said: 'You came back too quickly.' Linji said: 'Just because I was eager to help, the matter was completed.' While standing beside Huangbo, Huangbo asked: 'What did Dayu say?' Linji then recounted the previous events. Huangbo said: 'This old man Dayu, when I see him, I will beat him severely.' Linji said: 'What are you talking about waiting to see him, I'll hit him now.' Then he slapped Huangbo. Huangbo said: 'This madman, actually dares to stroke the tiger's whiskers here.' Linji then shouted. Huangbo said: 'Attendant, take this madman to the meditation hall.' (Later, Weishan (name of a Zen master) used this example to ask Yangshan (name of a Zen master): Did Linji get the power of Dayu at that time, or the power of Huangbo? Yangshan said: 'He can not only ride on the tiger's head, but also grab the tiger's tail.') One day, Linji and Huangbo went to Puqing (collective labor) together, and Linji was walking behind. Huangbo turned around and saw Linji empty-handed, and asked: 'Where is the hoe?' Linji said: 'Someone took it.' Huangbo said: 'Come closer, I have something to discuss with you.' Linji then walked closer. Huangbo picked up the hoe and swung it, saying: 'I, this person of the world, cannot pick it up.' Linji then reached out and snatched the hoe.

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得豎起云。為什麼卻在某甲手裡。黃檗云。今日自有人普請我更不著去也。便歸院(后溈山舉問仰山云。钁頭在黃檗手裡。為甚卻被臨濟奪卻。仰山云。賊是小人智過君子)黃檗一日普請鋤茶園。黃檗后至。師問訊按钁而立。黃檗曰。莫是困耶。曰才钁地何言困。黃檗舉拄杖便打。師接杖推倒和尚。黃檗呼維那。維那拽起我來。維那扶起曰。和尚爭容得這風顛漢無禮。黃檗卻打維那。師自钁地云。諸方即火葬。我這裡活埋(溈山問仰山。只如黃檗與臨濟。此時意作么生。仰山云。正賊走卻羅贓人吃棒)師一日在黃檗僧堂里睡。黃檗入來。以拄杖于床邊敲三下。師舉首見是和尚卻睡。黃檗打席三下去。卻往上間見首座坐禪乃云。下間後生卻坐禪。汝這裡妄想作什麼。首座云。這老漢患風耶。黃檗打板頭一下。便出去(溈山舉問仰山。只如黃檗意作么生。仰山云。兩彩一賽)師與黃檗裁杉。黃檗曰。深山裡裁許多樹作么。師曰。一與後人作古記。二與山門作標榜。道了以钁頭打地三下。黃檗云雖然如是子已吃我棒了也。師又以钁頭打地三下作噓噓聲。黃檗云。吾宗到汝此記方出(溈山舉問仰山。且道黃檗后語但囑臨濟。為復別有意旨。仰山云。亦囑臨濟。亦記向後。溈山云。向後作么生。仰山云。一人指南吳越令行。南塔

【現代漢語翻譯】 現代漢語譯本： 有人豎起云（指農具），為什麼卻在某甲（指具體的人）手裡？黃檗（Huangbo，禪師名）說：『今天自然有人來幫忙，我不用去了。』便回了寺院。（後來溈山（Weishan，禪師名）舉這件事問仰山（Yangshan，禪師名）說：『镢頭在黃檗手裡，為什麼卻被臨濟（Linji，禪師名）奪走了？』仰山說：『賊是小人，智力勝過君子。』） 黃檗有一天帶領大家去茶園鋤草。黃檗後來才到。臨濟（Linji）上前問訊，然後拿著镢頭站著。黃檗說：『莫非是累了嗎？』臨濟說：『才鋤了一點地，怎麼能說累呢？』黃檗舉起拄杖就打。臨濟接過拄杖，把和尚推倒。黃檗叫維那（Vina，寺院中的一種職務）說：『維那，扶我起來。』維那扶起黃檗說：『和尚怎麼能容忍這個瘋癲漢如此無禮？』黃檗反過來打維那。臨濟自己鋤地，說：『其他地方都是火葬，我這裡是活埋。』（溈山問仰山：『像黃檗和臨濟這樣，此時心裡是怎麼想的？』仰山說：『真賊跑了，抓到的人卻捱了打。』） 臨濟有一天在黃檗的僧堂里睡覺。黃檗進來，用拄杖在床邊敲了三下。臨濟抬頭看見是和尚，又睡了。黃檗又在蓆子上敲了三下，然後到上面的房間，看見首座（Shouzuo，寺院中的一種職務）在坐禪，就說：『下面房間的後生卻在坐禪，你在這裡妄想什麼？』首座說：『這老漢是得了風病了嗎？』黃檗打了一下板頭，就出去了。（溈山舉這件事問仰山：『像黃檗這樣，心裡是怎麼想的？』仰山說：『兩彩一賽。』） 臨濟和黃檗一起鋸杉樹。黃檗說：『深山裡鋸這麼多樹做什麼？』臨濟說：『一是給後人作古蹟，二是給山門作標誌。』說完用镢頭打了三下地。黃檗說：『即使這樣，你已經吃過我的棒子了。』臨濟又用镢頭打了三下地，發出噓噓的聲音。黃檗說：『我的宗風傳到你這裡才算顯現出來。』（溈山舉這件事問仰山：『且說黃檗後來的話，只是囑咐臨濟，還是另有意思？』仰山說：『既是囑咐臨濟，也是記向後世。』溈山說：『向後世怎麼樣？』仰山說：『一人指南，吳越通行。』）南塔（Nanta，禪師名）

【English Translation】 English version: Someone raises the Yun (cloud, referring to a farming tool), why is it in the hands of a certain person (a specific individual)? Huangbo (Huangbo, name of a Zen master) said, 'Today someone will naturally come to help, I don't need to go.' Then he returned to the monastery. (Later, Weishan (Weishan, name of a Zen master) raised this matter and asked Yangshan (Yangshan, name of a Zen master), 'The hoe is in Huangbo's hand, why was it taken away by Linji (Linji, name of a Zen master)?' Yangshan said, 'The thief is a petty person, whose intelligence surpasses that of a gentleman.') One day, Huangbo led everyone to weed the tea garden. Huangbo arrived later. Linji (Linji) stepped forward to greet him, then stood holding the hoe. Huangbo said, 'Are you tired?' Linji said, 'I've only hoed a little, how can I be tired?' Huangbo raised his staff and struck. Linji took the staff and pushed the monk down. Huangbo called to the Vina (Vina, a position in the monastery), 'Vina, help me up.' The Vina helped Huangbo up and said, 'How can the abbot tolerate this madman's rudeness?' Huangbo turned around and struck the Vina. Linji hoed the ground himself, saying, 'Other places cremate, here I bury alive.' (Weishan asked Yangshan, 'Like Huangbo and Linji, what were they thinking at this time?' Yangshan said, 'The real thief ran away, and the person caught was beaten.') One day, Linji was sleeping in Huangbo's monks' hall. Huangbo came in and knocked on the bed three times with his staff. Linji looked up and saw it was the abbot, then went back to sleep. Huangbo knocked on the mat three times, then went to the upper room and saw the Shouzuo (Shouzuo, a position in the monastery) meditating, and said, 'The young man in the lower room is meditating, what are you fantasizing about here?' The Shouzuo said, 'Is this old man suffering from wind disease?' Huangbo struck the head of the board once and left. (Weishan raised this matter and asked Yangshan, 'Like Huangbo, what was he thinking?' Yangshan said, 'Two colors, one match.') Linji and Huangbo were sawing cedar trees together. Huangbo said, 'Why saw so many trees in the deep mountains?' Linji said, 'One is to make ancient records for future generations, and the other is to make a sign for the mountain gate.' After speaking, he struck the ground three times with the hoe. Huangbo said, 'Even so, you have already eaten my stick.' Linji struck the ground three more times with the hoe, making a 'hush hush' sound. Huangbo said, 'My sect's style is only revealed when it reaches you.' (Weishan raised this matter and asked Yangshan, 'Let's say Huangbo's later words, were they just instructing Linji, or did they have another meaning?' Yangshan said, 'It is both instructing Linji and recording for future generations.' Weishan said, 'What about future generations?' Yangshan said, 'One person points the way, and it is practiced throughout Wu and Yue.') Nanta (Nanta, name of a Zen master)

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和尚注云。獨坐震威此記方出。又云。若遇大風此記亦出。溈山云。如是如是)師因半夏。上黃檗山見和尚看經。師曰。我將謂是個人。元來是唵黑豆老和尚。住數日乃辭去。黃檗曰。汝破夏來不終夏去。曰某甲暫來禮拜和尚。黃檗遂打趁令去。師行數里。疑此事卻回終夏。師一日辭黃檗。黃檗曰。什麼處去。曰不是河南即河北去。黃檗拈起拄杖便打。師捉住拄杖曰。這老漢莫盲枷瞎棒。已后錯打人在。黃檗遂喚侍者。把將幾案禪板來。師曰。侍者把將火來。黃檗曰。不然子但將去。已後坐斷天下人舌頭在。師即便發去師到熊耳塔頭。塔主問。先禮佛先禮祖。師曰祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師便拂袖而出(又別舉云。師問塔主。先禮佛先禮祖。塔主曰。祖佛是什麼人弟子。師拂袖便去)師后還鄉黨。俯徇趙人之請。住子城南臨濟禪苑。學侶奔湊。一日上堂曰。汝等諸人赤肉團上有一無位真人。常向汝諸人面門出入。未證據者看看。時有僧問。如何是無位真人。師下禪床把住云。道道。僧擬議。師托開云。無位真人是什麼乾屎橛。便歸方丈。師問樂普云。從上來一人行棒一行喝。阿那個親。對曰。總不親。師曰。親處作么生。普便喝。師乃打。師問木口和尚。如何是露地白牛。木口曰吽。師曰

【現代漢語翻譯】 現代漢語譯本 和尚註解說：『只有在獨坐震懾時，這個記錄才會出現。』又說：『如果遇到大風，這個記錄也會出現。』溈山禪師說：『正是這樣，正是這樣。』 臨濟禪師因為半夏（一種藥材）的緣故，登上黃檗山，看見黃檗禪師在看經書。臨濟禪師說：『我以為是個什麼人物，原來是個只會念『唵黑豆』的老和尚。』住了幾天就告辭離去。黃檗禪師說：『你破了夏安居才來，又不在這裡結束夏安居就走了。』臨濟禪師說：『我只是暫時來禮拜和尚。』黃檗禪師就打他，趕他走。 臨濟禪師走了幾里路，覺得這件事有疑問，又回去結束了夏安居。有一天，臨濟禪師向黃檗禪師告辭。黃檗禪師問：『你要到哪裡去？』臨濟禪師說：『不是去河南，就是去河北。』黃檗禪師拿起拄杖就打。臨濟禪師抓住拄杖說：『你這老漢不要盲目地亂打，以後打錯了人。』黃檗禪師就叫侍者把幾案禪板拿來。臨濟禪師說：『侍者把火拿來。』黃檗禪師說：『不然，你拿去吧，以後會堵住天下人的嘴。』臨濟禪師就離開了。 臨濟禪師到了熊耳山的塔頭，塔主問：『先禮佛還是先禮祖？』臨濟禪師說：『祖和佛都不禮。』塔主說：『祖和佛與長老有什麼冤仇，都不禮？』臨濟禪師就拂袖而去。（另有記載說：臨濟禪師問塔主：『先禮佛還是先禮祖？』塔主說：『祖和佛是什麼人？』臨濟禪師拂袖就走了。） 臨濟禪師後來回到家鄉，應趙地人的邀請，住在子城南面的臨濟禪苑，來學習的人很多。有一天，臨濟禪師上堂說法：『你們這些人，在赤肉團（指人的身體）上，有一個無位真人（指人的本性），常常從你們的面門出入。還沒有證悟的人，好好看看。』當時有個僧人問：『如何是無位真人？』臨濟禪師走下禪床，抓住那個僧人說：『說！說！』僧人猶豫不決。臨濟禪師推開他說：『無位真人是什麼乾屎橛（比喻無價值的東西）！』就回到方丈了。 臨濟禪師問樂普禪師：『從古以來，一個人用棒，一個人用喝，哪一個更親切？』樂普禪師回答說：『都不親切。』臨濟禪師說：『親切的地方在哪裡？』樂普禪師就喝了一聲。臨濟禪師就打了他。 臨濟禪師問木口和尚：『如何是露地白牛？』木口和尚說：『吽（牛叫的聲音）。』臨濟禪師說：

【English Translation】 English version The monk annotated, saying: 'Only when sitting alone in awe-inspiring majesty will this record appear.' He also said: 'If a great wind is encountered, this record will also appear.' Guishan said: 'Thus it is, thus it is.' Because of Banxia (a type of medicinal herb), the Master (Linji) went up Huangbo Mountain and saw the Abbot reading scriptures. The Master said, 'I thought he was someone special, but he turns out to be an old monk who only knows how to chant 'Om Heidou'.' After staying for several days, he took his leave. Huangbo said, 'You came after breaking the summer retreat and are leaving before the end of the summer retreat.' The Master said, 'I only came to pay my respects to the Abbot.' Huangbo then struck him and chased him away. The Master walked several miles, doubted this matter, and returned to finish the summer retreat. One day, the Master bid farewell to Huangbo. Huangbo said, 'Where are you going?' The Master said, 'If not Henan, then Hebei.' Huangbo picked up his staff and struck him. The Master grabbed the staff and said, 'This old man, don't blindly strike with a staff. You might mistakenly hit someone later.' Huangbo then called the attendant to bring the desk and meditation board. The Master said, 'Attendant, bring fire.' Huangbo said, 'No, you just take it. In the future, it will cut off the tongues of all people.' The Master then departed. The Master arrived at the pagoda head of Xiong'er Mountain. The pagoda master asked, 'Do you bow to the Buddha first or the Patriarch first?' The Master said, 'I bow to neither Buddha nor Patriarch.' The pagoda master said, 'What feud do the Buddha and Patriarch have with the Elder that you bow to neither?' The Master then flicked his sleeve and left. (Another account says: The Master asked the pagoda master, 'Do you bow to the Buddha first or the Patriarch first?' The pagoda master said, 'Who are the Buddha and Patriarch?' The Master flicked his sleeve and left.) Later, the Master returned to his hometown and, at the invitation of the people of Zhao, resided at the Linji Zen Monastery south of Zicheng. Many students flocked to him. One day, the Master ascended the platform and said, 'You people, on this lump of red flesh (referring to the body), there is a True Person of No Rank (referring to one's inherent nature) who constantly enters and exits through your faces. Those who have not yet realized this, take a good look.' At that time, a monk asked, 'What is the True Person of No Rank?' The Master descended from the meditation platform, grabbed the monk, and said, 'Speak! Speak!' The monk hesitated. The Master pushed him away and said, 'What is the True Person of No Rank? A dry shit stick!' Then he returned to his room. The Master asked Yuepu, 'From the past, one person uses the stick, and another person shouts. Which is more intimate?' Yuepu replied, 'Neither is intimate.' The Master said, 'Where is the intimate place?' Yuepu then shouted. The Master then struck him. The Master asked Monk Mukou, 'What is the white ox in the open field?' Monk Mukou said, 'Moo.' The Master said:

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啞。木口曰。老兄作么生。師曰。這畜生。大覺到參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧曰。這僧莫是和尚親故。不禮拜又不吃棒。師聞令喚新到僧。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審便自歸眾。麻谷(第二世)到參敷坐具問。十二面觀音阿那面正。師下繩床。一手收坐具一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐繩床。師拈拄杖打。麻谷接卻相捉入方丈。師上堂云。大眾。夫為法者不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度蒙他賜棒。如蒿枝拂著相似如今更思一頓誰為我下手得。時有僧出雲。某甲行得。師拈棒與他。其僧擬接。師便打(后雪峰拈云。臨濟大似白拈賊)僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。看取棚頭弄傀儡。抽牽全籍裡邊人。師又曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作么生會。時唐咸通七年丙戌四月十日。師將示寂上堂云。吾滅后不得滅卻吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。師云。已後有人問爾向他道什麼。三聖便喝。師云。誰知吾正法眼藏向這瞎驢邊滅卻。乃有頌曰

【現代漢語翻譯】 現代漢語譯本 啞。木口問道：『老兄，你怎麼樣？』 臨濟禪師說：『這畜生！』 大覺禪師來參拜。臨濟禪師拿起拂子。大覺禪師鋪開坐具。臨濟禪師扔下拂子。大覺禪師收起坐具回到僧堂。眾僧說：『這僧人莫非是和尚的親戚故舊？不禮拜也不捱打。』 臨濟禪師聽后，命令喚來新到的僧人。大覺禪師於是出來。臨濟禪師說：『大眾說你未曾參拜長老。』 大覺禪師說：『我不明白規矩，就自己回到大眾中去了。』 麻谷禪師（第二世）來參拜，鋪開坐具問道：『十二面觀音（Shi Er Mian Guan Yin，Avalokiteśvara with twelve faces）哪一面是正面？』 臨濟禪師走下繩床，一手收起坐具，一手抓住麻谷禪師說：『十二面觀音向什麼地方去了？』 麻谷禪師轉身想要坐上繩床。臨濟禪師拿起拄杖打他。麻谷禪師接住拄杖，兩人互相扭打著進入方丈室。 臨濟禪師上堂說法：『大眾，作為求法的人，不要害怕喪身失命。我曾在黃檗（Huangbo）先師處，三次問佛法的大意，三次被他用棒打，就像蒿枝拂過一樣。如今再想挨一頓打，誰能為我下手？』 當時有個僧人出來說：『我能行。』 臨濟禪師拿起棒子給他。那僧人想要接。臨濟禪師就打。（後來雪峰（Xuefeng）禪師評論說：『臨濟禪師太像個白手行竊的賊了。』） 有僧人問：『如何是第一句？』 臨濟禪師說：『三要印開朱點窄，未容擬議主賓分。』 僧人問：『如何是第二句？』 臨濟禪師說：『妙解豈容無著問，漚和爭負截流機。』 僧人問：『如何是第三句？』 臨濟禪師說：『看取棚頭弄傀儡，抽牽全籍裡邊人。』 臨濟禪師又說：『一句語必須具備三玄門，一玄門必須具備三要。有權有實。你們這些人怎麼理解？』 時為唐咸通七年丙戌四月十日。臨濟禪師將要示寂，上堂說法：『我滅度后，不得滅卻我的正法眼藏（Zheng Fa Yan Zang，the treasure of the true Dharma eye）。』 三聖（San Sheng）禪師出來說：『怎敢滅卻和尚的正法眼藏？』 臨濟禪師說：『以後有人問你們，向他怎麼說？』 三聖禪師便喝了一聲。臨濟禪師說：『誰知我的正法眼藏向這瞎驢邊滅卻。』 於是作頌說：

【English Translation】 English version A mute person. Mu Kou asked: 'Elder brother, how are you?' The Master said: 'This animal!' Da Jue came to pay respects. The Master raised his whisk. Da Jue spread out his sitting mat. The Master threw down his whisk. Da Jue put away his sitting mat and returned to the monks' hall. The monks said: 'This monk must be a relative or old friend of the abbot! He neither bows nor gets beaten.' Upon hearing this, the Master ordered the newly arrived monk to be summoned. Da Jue then came out. The Master said: 'The assembly says you haven't paid respects to the elder.' Da Jue said: 'Not understanding the rules, I returned to the assembly on my own accord.' Ma Gu (the second) came to pay respects, spread out his sitting mat, and asked: 'Which face of the Twelve-Faced Avalokiteśvara (Shi Er Mian Guan Yin, Avalokiteśvara with twelve faces) is the front?' The Master stepped down from his rope bed, with one hand put away the sitting mat, and with the other hand grabbed Ma Gu, saying: 'Where has the Twelve-Faced Avalokiteśvara gone?' Ma Gu turned around, intending to sit on the rope bed. The Master picked up his staff and struck him. Ma Gu caught the staff, and they grappled with each other, entering the abbot's room. The Master ascended the hall and said: 'Everyone, those who seek the Dharma should not fear losing their lives. I asked the late Master Huangbo (Huangbo) three times about the great meaning of the Buddha-dharma, and three times I was beaten by him with a stick, like being brushed by an artemisia branch. Now I want to be beaten again; who will strike me?' At that time, a monk came out and said: 'I can do it.' The Master picked up the stick and gave it to him. The monk tried to take it. The Master then struck him. (Later, Xuefeng (Xuefeng) commented: 'Linji is very much like a white-handed thief.') A monk asked: 'What is the first phrase?' The Master said: 'The three essentials open, the cinnabar dot is narrow; no room for deliberation, host and guest are distinct.' The monk asked: 'What is the second phrase?' The Master said: 'Wonderful understanding cannot tolerate questioning without attachment; the bubble and the wave contend to bear the current-cutting mechanism.' The monk asked: 'What is the third phrase?' The Master said: 'Look at the puppets on the stage; the pulling and drawing all depend on the person inside.' The Master also said: 'A phrase must possess three mysterious gates, and each mysterious gate must possess three essentials. There is both expedient and truth. How do you all understand?' It was the tenth day of the fourth month of the Bingxu year of the Xiantong reign (Tang Dynasty). The Master was about to enter parinirvana and ascended the hall to speak: 'After my passing, you must not extinguish my Treasury of the Eye of the True Dharma (Zheng Fa Yan Zang, the treasure of the true Dharma eye).' San Sheng (San Sheng) came out and said: 'How dare we extinguish the abbot's Treasury of the Eye of the True Dharma?' The Master said: 'If someone asks you later, what will you say to him?' San Sheng then shouted. The Master said: 'Who knows that my Treasury of the Eye of the True Dharma is extinguished by this blind donkey?' Then he composed a verse:

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沿流不止問如何　　真照無邊說似他 　離相離名人不稟　　吹毛用了急還磨

頌畢坐逝。敕謚慧照大師。塔曰澄靈。 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十三

懷讓禪師及曹溪別出共七十七人(懷讓禪師第七世至第九世曹溪別出第二世至第六世)

懷讓第七世一十一人(七世一作九世)郢州芭蕉山慧清禪師法嗣四人郢州興陽清讓禪師洪州幽谷山法滿禪師(已上二人見錄)郢州興陽義深禪師芭蕉山第二世住遇禪師(已上二人無機緣語句不錄)吉州資福如寶禪師法嗣四人吉州資福貞邃禪師吉州福壽和尚潭州鹿苑和尚(已上三人見錄)潭州報慈德韶大師(一人無機緣語句不錄)汝州寶應和尚法嗣一人(即南院颙也)汝州風穴延沼禪師汝州西院思明禪師法嗣一人見錄郢州興陽歸靜禪師韶州慧林鴻究禪師法嗣一人見錄韶州靈瑞和尚

懷讓第八世六人汝州風穴延沼禪師法嗣四人汝州廣慧真禪師汝州首山省念禪師(已上二人見錄)鳳翔長興和尚潭州靈泉和尚(已上二人無機緣語句不錄)潭州報慈歸真大師德韶法嗣二人蘄州三角山志謙禪師郢州興陽詞鐸禪師

懷讓第九世一人汝州首山省念禪師法嗣一人見錄汾州善昭禪師(一人見錄讚頌附卷末)

曹溪別出

【現代漢語翻譯】 現代漢語譯本： 　　順著水流不停地追問，這究竟是怎麼回事？真正的覺照是無邊無際的，要說清楚它就像比擬其他事物一樣困難。 　　如果執著于表象，執著于名相，就無法領會真理。就像吹毛求疵一樣，即使勉強用了功夫，很快又會磨損殆盡。

說完偈頌后，禪師坐化圓寂。皇帝追諡他為『慧照大師』。塔的名字叫做『澄靈』。

《景德傳燈錄》卷第十三

懷讓禪師及曹溪一脈別傳，共有七十七人（懷讓禪師第七世至第九世，曹溪別傳第二世至第六世）。

懷讓第七世，共十一人（一說第七世，一說第九世）：郢州芭蕉山慧清禪師法嗣四人：郢州興陽清讓禪師，洪州幽谷山法滿禪師（以上二人事蹟已收錄）。郢州興陽義深禪師，芭蕉山第二世住持遇禪師（以上二人沒有相關機緣語句，故未收錄）。吉州資福如寶禪師法嗣四人：吉州資福貞邃禪師，吉州福壽和尚，潭州鹿苑和尚（以上三人事蹟已收錄）。潭州報慈德韶大師（一人沒有相關機緣語句，故未收錄）。汝州寶應和尚法嗣一人（即南院颙）。汝州風穴延沼禪師，汝州西院思明禪師法嗣一人（事蹟已收錄）：郢州興陽歸靜禪師。韶州慧林鴻究禪師法嗣一人（事蹟已收錄）：韶州靈瑞和尚。

懷讓第八世，共六人：汝州風穴延沼禪師法嗣四人：汝州廣慧真禪師，汝州首山省念禪師（以上二人事蹟已收錄）。鳳翔長興和尚，潭州靈泉和尚（以上二人沒有相關機緣語句，故未收錄）。潭州報慈歸真大師德韶法嗣二人：蘄州三角山志謙禪師，郢州興陽詞鐸禪師。

懷讓第九世，共一人：汝州首山省念禪師法嗣一人（事蹟已收錄）：汾州善昭禪師（一人事蹟已收錄，讚頌附於卷末）。

曹溪別出

【English Translation】 English version: 　　Following the stream, ceaselessly asking, 'What is this all about?' True illumination is boundless; describing it is like comparing it to something else, difficult to articulate. 　　If one clings to appearances and names, one cannot grasp the truth. It's like splitting hairs; even if effort is applied, it will quickly wear away.

After reciting the verse, the Chan master passed away in a seated posture. The emperor posthumously honored him as 'Great Master Huizhao (Wisdom Illumination)'. The name of the stupa is 'Chenling (Pure Spirit)'.

Jingde Records of the Transmission of the Lamp, Volume 13

Chan Master Huairang (Huairang Zen Master) and the separate lineage from Caoxi (Caoxi) total seventy-seven people (7th to 9th generations of Huairang Zen Master, 2nd to 6th generations of the separate lineage from Caoxi).

Huairang's 7th Generation, eleven people in total (some say 7th generation, some say 9th): Four Dharma heirs of Chan Master Huiqing (Huiqing Zen Master) of Mount Bajiao (Bajiao Mountain) in Yingzhou (Yingzhou): Chan Master Qingrang (Qingrang Zen Master) of Xingyang (Xingyang) in Yingzhou, Chan Master Faman (Faman Zen Master) of Yougu Mountain (Yougu Mountain) in Hongzhou (Hongzhou) (records of the above two have been included). Chan Master Yishen (Yishen Zen Master) of Xingyang in Yingzhou, the second abbot Yu (Yu Zen Master) of Mount Bajiao (records of the above two have not been included due to lack of relevant circumstances and sayings). Four Dharma heirs of Chan Master Rufobao (Rufobao Zen Master) of Zifu (Zifu) in Jizhou (Jizhou): Chan Master Zhenshui (Zhenshui Zen Master) of Zifu in Jizhou, Monk Fushou (Fushou Monk) of Jizhou, Monk Luyuan (Luyuan Monk) of Tanzhou (Tanzhou) (records of the above three have been included). Great Master Deshao (Deshao) of Bao Ci (Bao Ci) in Tanzhou (record of one person has not been included due to lack of relevant circumstances and sayings). One Dharma heir of Monk Baoying (Baoying Monk) of Ruzhou (Ruzhou) (namely Nanyuan Yong (Nanyuan Yong)). One record of Chan Master Yanzhao (Yanzhao Zen Master) of Fengxue (Fengxue) in Ruzhou, Chan Master Siming (Siming Zen Master) of Xiyuan (Xiyuan) in Ruzhou: Chan Master Guijing (Guijing Zen Master) of Xingyang in Yingzhou. One Dharma heir of Chan Master Hongjiu (Hongjiu Zen Master) of Huilin (Huilin) in Shaozhou (Shaozhou) (record has been included): Monk Lingrui (Lingrui Monk) of Shaozhou.

Huairang's 8th Generation, six people in total: Four Dharma heirs of Chan Master Yanzhao of Fengxue in Ruzhou: Chan Master Guanghui Zhen (Guanghui Zhen Zen Master) of Ruzhou, Chan Master Sheng Nian (Sheng Nian Zen Master) of Shoushan (Shoushan) in Ruzhou (records of the above two have been included). Monk Changxing (Changxing Monk) of Fengxiang (Fengxiang), Monk Lingquan (Lingquan Monk) of Tanzhou (records of the above two have not been included due to lack of relevant circumstances and sayings). Two Dharma heirs of Great Master Guizhen Deshao (Guizhen Deshao) of Bao Ci in Tanzhou: Chan Master Zhiqian (Zhiqian Zen Master) of Mount Sanjiao (Sanjiao Mountain) in Qizhou (Qizhou), Chan Master Ciduo (Ciduo Zen Master) of Xingyang in Yingzhou.

Huairang's 9th Generation, one person in total: One Dharma heir of Chan Master Sheng Nian of Shoushan in Ruzhou (record has been included): Chan Master Shanzhao (Shanzhao Zen Master) of Fenzhou (Fenzhou) (record of one person has been included, eulogy attached at the end of the volume).

Separate Lineage from Caoxi

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第二世三十人羅浮山定真和尚法嗣一人羅浮山靈運禪師(一人無機緣語句不錄)制空山道進和尚法嗣荊州玄覺禪師(一人無機緣語句不錄)韶州下回田善快和尚法嗣一人善悟禪師(一人無機緣語句不錄)司空山本凈和尚法嗣一人中使楊光庭(一人無機緣語句不錄)緣素和尚法嗣二人韶州小道進禪師韶州游寂禪師(已上二人無機緣語句不錄)祇陀和尚法嗣一人衡州道倩禪師(一人無機緣語句不錄)南陽慧忠國師法嗣五人(一人見錄)吉州耽源山真應禪師唐肅宗皇帝唐代宗皇帝開封孫知古鄧州香嚴惟戒禪師(已上四人無機緣語句不錄)洛陽荷澤神會大師法嗣一十八人(二人見錄)黃州大石山福琳禪師沂水蒙山光寶禪師磁州法如禪師懷安郡西隱山進平禪師澧陽慧演禪師河陽懷空禪師南陽圓震禪師宜春廣敷禪師江陵行覺禪師五臺山神英禪師五臺山無名禪師南嶽皓玉禪師宣州志滿禪師涪州朗禪師廣陵靈坦禪師寧州通隱禪師益州南印禪師河南尹李常(已上一十六人無機緣語句不錄)

曹溪別出第三世九人下回田善悟禪師法嗣潭州無學禪師(一人無機緣語句不錄)衡州道倩和尚法嗣湖南如寶禪師(一人無機緣語句不錄)耽源山真應和尚法嗣吉州貞遂禪師(一人無機緣語句不錄)磁州法如和尚法嗣荊南惟忠禪師(一人無機緣語句不錄

【現代漢語翻譯】 現代漢語譯本 第二世三十人羅浮山定真和尚法嗣一人：羅浮山靈運禪師（一人無機緣語句，不予記錄）。 制空山道進和尚法嗣：荊州玄覺禪師（一人無機緣語句，不予記錄）。 韶州下回田善快和尚法嗣一人：善悟禪師（一人無機緣語句，不予記錄）。 司空山本凈和尚法嗣一人：中使楊光庭（一人無機緣語句，不予記錄）。 緣素和尚法嗣二人：韶州小道進禪師，韶州游寂禪師（以上二人無機緣語句，不予記錄）。 祇陀和尚法嗣一人：衡州道倩禪師（一人無機緣語句，不予記錄）。 南陽慧忠國師法嗣五人（一人見記錄）：吉州耽源山真應禪師，唐肅宗皇帝（Tang Suzong Emperor），唐代宗皇帝（Tang Daizong Emperor），開封孫知古，鄧州香嚴惟戒禪師（以上四人無機緣語句，不予記錄）。 洛陽荷澤神會大師法嗣一十八人（二人見記錄）：黃州大石山福琳禪師，沂水蒙山光寶禪師，磁州法如禪師，懷安郡西隱山進平禪師，澧陽慧演禪師，河陽懷空禪師，南陽圓震禪師，宜春廣敷禪師，江陵行覺禪師，五臺山神英禪師，五臺山無名禪師，南嶽皓玉禪師，宣州志滿禪師，涪州朗禪師，廣陵靈坦禪師，寧州通隱禪師，益州南印禪師，河南尹李常（以上一十六人無機緣語句，不予記錄）。

曹溪別出第三世九人：下回田善悟禪師法嗣：潭州無學禪師（一人無機緣語句，不予記錄）。 衡州道倩和尚法嗣：湖南如寶禪師（一人無機緣語句，不予記錄）。 耽源山真應和尚法嗣：吉州貞遂禪師（一人無機緣語句，不予記錄）。 磁州法如和尚法嗣：荊南惟忠禪師（一人無機緣語句，不予記錄）。

【English Translation】 English version Second Generation, Thirty People: Dharma successor of Dingzhen (定真) Zen Master of Luofu Mountain (羅浮山), one person: Lingyun (靈運) Zen Master of Luofu Mountain (羅浮山) (One person without opportune words, not recorded). Dharma successor of Daojin (道進) Zen Master of Zhikong Mountain (制空山): Xuanjue (玄覺) Zen Master of Jingzhou (荊州) (One person without opportune words, not recorded). Dharma successor of Shankuai (善快) Zen Master of Xiahuitian (下回田), Shaozhou (韶州), one person: Shangu (善悟) Zen Master (One person without opportune words, not recorded). Dharma successor of Benjing (本凈) Zen Master of Sikong Mountain (司空山), one person: Yang Guangting (楊光庭), Imperial Envoy (One person without opportune words, not recorded). Dharma successors of Yuansu (緣素) Zen Master, two people: Xiaodaojin (小道進) Zen Master of Shaozhou (韶州), Youji (游寂) Zen Master of Shaozhou (韶州) (The above two people without opportune words, not recorded). Dharma successor of Qituo (祇陀) Zen Master, one person: Daoqian (道倩) Zen Master of Hengzhou (衡州) (One person without opportune words, not recorded). Dharma successors of National Teacher Huizhong (慧忠) of Nanyang (南陽), five people (One person recorded): Zhenying (真應) Zen Master of Danyan Mountain (耽源山), Jizhou (吉州), Emperor Suzong of Tang (唐肅宗皇帝), Emperor Daizong of Tang (唐代宗皇帝), Sun Zhigu (孫知古) of Kaifeng (開封), Weijie (惟戒) Zen Master of Xiangyan (香嚴), Dengzhou (鄧州) (The above four people without opportune words, not recorded). Dharma successors of Great Master Shenhui (神會) of Heze (荷澤), Luoyang (洛陽), eighteen people (Two people recorded): Fulin (福琳) Zen Master of Dashishan (大石山), Huangzhou (黃州), Guangbao (光寶) Zen Master of Mengshan (蒙山), Yishui (沂水), Faru (法如) Zen Master of Cizhou (磁州), Jinping (進平) Zen Master of Xiyin Mountain (西隱山), Huaian Prefecture (懷安郡), Huiyan (慧演) Zen Master of Liyang (澧陽), Huaikong (懷空) Zen Master of Heyang (河陽), Yuanzhen (圓震) Zen Master of Nanyang (南陽), Guangfu (廣敷) Zen Master of Yichun (宜春), Xingjue (行覺) Zen Master of Jiangling (江陵), Shenying (神英) Zen Master of Wutai Mountain (五臺山), Wuming (無名) Zen Master of Wutai Mountain (五臺山), Haoyu (皓玉) Zen Master of Nanyue (南嶽), Zhiman (志滿) Zen Master of Xuanzhou (宣州), Lang (朗) Zen Master of Fuzhou (涪州), Lingtan (靈坦) Zen Master of Guangling (廣陵), Tongyin (通隱) Zen Master of Ningzhou (寧州), Nanyin (南印) Zen Master of Yizhou (益州), Li Chang (李常), Governor of Henan (河南尹) (The above sixteen people without opportune words, not recorded).

Caoqi (曹溪) Separately Emerges, Third Generation, Nine People: Dharma successor of Shangu (善悟) Zen Master of Xiahuitian (下回田): Wuxue (無學) Zen Master of Tanzhou (潭州) (One person without opportune words, not recorded). Dharma successor of Daoqian (道倩) Zen Master of Hengzhou (衡州): Rubao (如寶) Zen Master of Hunan (湖南) (One person without opportune words, not recorded). Dharma successor of Zhenying (真應) Zen Master of Danyan Mountain (耽源山): Zhenshui (貞遂) Zen Master of Jizhou (吉州) (One person without opportune words, not recorded). Dharma successor of Faru (法如) Zen Master of Cizhou (磁州): Weizhong (惟忠) Zen Master of Jingnan (荊南) (One person without opportune words, not recorded).

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)河陽懷空和尚法嗣蔡州道明禪師(一人無機緣語句不錄)烏牙山圓震禪師法嗣吳頭陀四面山法智禪師(已上二人無機緣語句不錄)五臺山無名禪師法嗣一人五臺華嚴澄觀大師(一人無機緣語句不錄)益州南印和尚法嗣一人義俯禪師(一人無機緣語句不錄)

曹溪別出第四世五人荊南惟忠禪師法嗣四人(忠禪師亦名南印)道圓禪師益州如一禪師奉國神照禪師廬山東林雅禪師(已上四人無機緣語句不錄)吳頭陀法嗣一人玄固禪師(一人無機緣語句不錄)

曹溪別出第五世四人遂州道圓禪師法嗣一人見錄終南山圭峰宗密禪師奉國神照禪師法嗣鎮州常一禪師滑州智遠禪師鹿臺玄邃禪師(已上三人無機緣語句不錄)

曹溪別出第六世一十一人圭峰宗密禪師法嗣圭峰溫禪師慈恩寺太恭禪師興善寺太錫禪師萬乘寺宗禪師瑞聖寺覺禪師化度寺仁瑜禪師(已上六人無機緣語句不錄)鹿臺玄邃禪師法嗣龍興念禪師(一人無機緣語句不錄)滑州智遠禪師法嗣彭門審用禪師圓紹禪師上方真禪師東京法志禪師(已上四人無機緣語句不錄)

懷讓禪師第七世

前郢州芭蕉山慧清禪師法嗣

郢州興陽山清讓禪師僧問。大通智勝佛十劫坐道場。佛法不現前不得成佛道時如何。師曰。其問甚諦當。僧曰。既是坐道場。為什麼不

【現代漢語翻譯】 現代漢語譯本：河陽懷空和尚的法嗣有蔡州道明禪師（一人，沒有機緣語句，不記錄）。烏牙山圓震禪師的法嗣有吳頭陀、四面山法智禪師（以上二人，沒有機緣語句，不記錄）。五臺山無名禪師的法嗣有一人，即五臺華嚴澄觀大師（一人，沒有機緣語句，不記錄）。益州南印和尚的法嗣有一人，即義俯禪師（一人，沒有機緣語句，不記錄）。 曹溪別出第四世有五人，荊南惟忠禪師（忠禪師也名南印）的法嗣有四人：道圓禪師、益州如一禪師、奉國神照禪師、廬山東林雅禪師（以上四人，沒有機緣語句，不記錄）。吳頭陀的法嗣有一人，即玄固禪師（一人，沒有機緣語句，不記錄）。 曹溪別出第五世有四人，遂州道圓禪師的法嗣有一人，記錄在案，即終南山圭峰宗密禪師。奉國神照禪師的法嗣有鎮州常一禪師、滑州智遠禪師、鹿臺玄邃禪師（以上三人，沒有機緣語句，不記錄）。 曹溪別出第六世有一十一人，圭峰宗密禪師的法嗣有圭峰溫禪師、慈恩寺太恭禪師、興善寺太錫禪師、萬乘寺宗禪師、瑞聖寺覺禪師、化度寺仁瑜禪師（以上六人，沒有機緣語句，不記錄）。鹿臺玄邃禪師的法嗣有龍興念禪師（一人，沒有機緣語句，不記錄）。滑州智遠禪師的法嗣有彭門審用禪師、圓紹禪師、上方真禪師、東京法志禪師（以上四人，沒有機緣語句，不記錄）。 懷讓禪師第七世 前郢州芭蕉山慧清禪師的法嗣 郢州興陽山清讓禪師，有僧人問：『大通智勝佛（Dàtōng Zhìshèng Fó，Great Penetrating Wisdom Buddha）十劫坐道場（dàocháng，bodhimanda）。佛法不現前，不得成佛道時如何？』禪師說：『其問甚諦當。』僧人說：『既是坐道場，為什麼不……』

【English Translation】 English version: The Dharma heirs of Monk Huai Kong of Heyang include Zen Master Daoming of Caizhou (one person, no recorded words of opportunity). The Dharma heirs of Zen Master Yuanzhen of Wuyashan include Wu Toutuo and Zen Master Fazhi of Simianshan (the above two people, no recorded words of opportunity). The Dharma heirs of the nameless Zen Master of Wutaishan include one person, namely Great Master Huayan Chengguan of Wutaishan (one person, no recorded words of opportunity). The Dharma heirs of Abbot Nanyin of Yizhou include one person, namely Zen Master Yifu (one person, no recorded words of opportunity). The fourth generation branching out from Caoxi includes five people. The Dharma heirs of Zen Master Weizhong of Jingnan (Zen Master Zhong is also named Nanyin) include four people: Zen Master Daoyuan, Zen Master Ruyi of Yizhou, Zen Master Fengguo Shenzhao, and Zen Master Ya of Donglin Temple in Lushan (the above four people, no recorded words of opportunity). The Dharma heirs of Wu Toutuo include one person, namely Zen Master Xuangu (one person, no recorded words of opportunity). The fifth generation branching out from Caoxi includes four people. The Dharma heirs of Zen Master Daoyuan of Suizhou include one person, recorded as Zen Master Guifeng Zongmi of Zhongnanshan. The Dharma heirs of Zen Master Fengguo Shenzhao include Zen Master Changyi of Zhenzhou, Zen Master Zhiyuan of Huazhou, and Zen Master Xuansui of Lutai (the above three people, no recorded words of opportunity). The sixth generation branching out from Caoxi includes eleven people. The Dharma heirs of Zen Master Guifeng Zongmi include Zen Master Guifeng Wen, Zen Master Taigong of Ci'en Temple, Zen Master Taixi of Xing'an Temple, Zen Master Zong of Wancheng Temple, Zen Master Jue of Ruisheng Temple, and Zen Master Renyu of Huadu Temple (the above six people, no recorded words of opportunity). The Dharma heirs of Zen Master Xuansui of Lutai include Zen Master Nian of Longxing (one person, no recorded words of opportunity). The Dharma heirs of Zen Master Zhiyuan of Huazhou include Zen Master Shenyong of Pengmen, Zen Master Yuanshao, Zen Master Zhen of Shangfang, and Zen Master Fazhi of Tokyo (the above four people, no recorded words of opportunity). The seventh generation of Zen Master Huairang The Dharma heirs of Zen Master Huiqing of Mount Baziao in former Yingzhou Zen Master Qingrang of Mount Xingyang in Yingzhou, a monk asked: 'Great Penetrating Wisdom Buddha (Dàtōng Zhìshèng Fó) sat in the bodhimanda (dàocháng) for ten kalpas. When the Buddha Dharma does not appear and he cannot attain Buddhahood, what is it like?' The Zen Master said: 'That question is very accurate.' The monk said: 'Since he is sitting in the bodhimanda, why doesn't he...'

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得成佛道。師曰。為伊不成佛。

洪州幽谷山法滿禪師。僧問。如何是道。師良久曰。會么。僧曰。學人不會。師曰。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須別後消停。

前吉州資福如寶禪師法嗣

吉州資福貞邃禪師(第二世住)僧問。和尚見古人得何意旨便歇去。師作圓相示之。問如何是古人歌。師作圓相示之。問如何是最初一句。師曰。未具世界時阇梨亦在此。問百丈卷席意如何師。良久。問古人道前三三后三三意如何。師曰。汝名什麼。曰某甲。師曰。喫茶去。師謂眾曰。隔江見資福剎竿便回去。腳跟也好與三十棒。豈況過江來時。有僧才出師曰。不堪共語。問如何是古佛心。師曰。山河大地。

吉州福壽和尚。僧問。祖意教意同別。師乃展手。問文殊騎師子普賢騎象。未審釋迦騎什麼。師舉手云。邪邪。

潭州鹿苑和尚。僧問。余國作佛還有異名也無。師作圓相示之。問如何是鹿苑一路。師曰。吉嘹舌頭問將來。問如何是。閉門造車。師曰。南嶽石橋。僧曰。如何是出門合轍。師曰。拄杖頭鞋。師上堂展手云。天下老和尚諸上座命根總在遮里。有一僧出曰。還收得也無。師曰。天臺石橋側。僧曰某甲不恁么。師曰。伏惟尚饗。問如何是世尊不說說。師曰。須彌山

【現代漢語翻譯】 現代漢語譯本 得成佛道。師曰：『為伊不成佛。』（意思是說，爲了這個原因才不能成佛。）

洪州幽谷山法滿禪師。僧問：『如何是道？』（什麼是道？）師良久曰：『會么？』（你明白了嗎？）僧曰：『學人不會。』（學生不明白。）師曰：『話道語下無聲，舉揚奧旨丁寧，禪要如今會取，不須別後消停。』（談論道時言語是無聲的，闡揚深奧的旨意要仔細，禪的要義現在就要領會，不需要以後再耽擱。）

前吉州資福如寶禪師法嗣

吉州資福貞邃禪師（第二世住）。僧問：『和尚見古人得何意旨便歇去？』（和尚您從古人那裡領悟了什麼意旨就停下來了？）師作圓相示之。（禪師畫了一個圓圈來表示。）問：『如何是古人歌？』（什麼是古人的歌？）師作圓相示之。（禪師畫了一個圓圈來表示。）問：『如何是最初一句？』（什麼是最初的一句話？）師曰：『未具世界時阇梨（Acharya，阿阇梨，指僧人）亦在此。』（還沒有形成世界的時候，你阿阇梨也在這裡。）問：『百丈卷席意如何？』（百丈禪師捲起蓆子的用意是什麼？）師良久。（禪師沉默了很久。）問：『古人道前三三后三三意如何？』（古人說的前三三后三三是什麼意思？）師曰：『汝名什麼？』（你叫什麼名字？）曰：『某甲。』（我叫某甲。）師曰：『喫茶去。』（去喝茶吧。）師謂眾曰：『隔江見資福剎竿便回去，腳跟也好與三十棒。豈況過江來時。』（隔著江看見資福寺的剎竿就應該回去了，這樣還應該打三十棒。更何況是過江來到這裡。）有僧才出師曰：『不堪共語。』（有僧人剛出來，禪師就說：『不值得與你交談。』）問：『如何是古佛心？』（什麼是古佛的心？）師曰：『山河大地。』（山河大地。）

吉州福壽和尚。僧問：『祖意教意同別？』（祖師的意和教義相同還是不同？）師乃展手。（禪師於是伸出手。）問：『文殊騎師子普賢騎象，未審釋迦騎什麼？』（文殊菩薩騎獅子，普賢菩薩騎象，不知道釋迦牟尼佛騎什麼？）師舉手云：『邪邪。』（禪師舉起手說：『邪邪。』）

潭州鹿苑和尚。僧問：『余國作佛還有異名也無？』（其他國家成佛還有不同的名字嗎？）師作圓相示之。（禪師畫了一個圓圈來表示。）問：『如何是鹿苑一路？』（如何是鹿苑的道路？）師曰：『吉嘹舌頭問將來。』（用靈巧的舌頭問將來。）問：『如何是閉門造車？』（什麼是閉門造車？）師曰：『南嶽石橋。』（南嶽的石橋。）僧曰：『如何是出門合轍？』（什麼是出門合轍？）師曰：『拄杖頭鞋。』（拄杖頭的鞋。）師上堂展手云：『天下老和尚諸上座命根總在遮里。』（禪師上堂伸出手說：『天下老和尚各位上座的命根都在這裡。』）有一僧出曰：『還收得也無？』（有一個僧人出來說：『還能收得回去嗎？』）師曰：『天臺石橋側。』（禪師說：『在天臺石橋旁邊。』）僧曰：『某甲不恁么。』（我說不是這樣。）師曰：『伏惟尚饗。』（禪師說：『希望你接受我的祭品。』）問：『如何是世尊不說說？』（什麼是世尊不說之說？）師曰：『須彌山。』（須彌山。）

【English Translation】 English version 『He will attain Buddhahood.』 The master said, 『It is because of this that he cannot attain Buddhahood.』

Chan Master Faman of Yougu Mountain in Hongzhou. A monk asked, 『What is the Dao?』 The master paused for a long time and said, 『Do you understand?』 The monk said, 『This student does not understand.』 The master said, 『Speaking of the Dao, there is no sound under the words; to proclaim profound meanings is meticulous. The essence of Chan must be understood now; there is no need to delay until later.』

Successor to Chan Master Rubao of Zifu in Jizhou

Chan Master Zhensui of Zifu in Jizhou (second abbot). A monk asked, 『What intention did the master gain from the ancients that he stopped there?』 The master drew a circle to show him. He asked, 『What is the song of the ancients?』 The master drew a circle to show him. He asked, 『What is the very first sentence?』 The master said, 『Even before the world was formed, you, Acharya (teacher), were also here.』 He asked, 『What is the meaning of Baizhang rolling up the mat?』 The master was silent for a long time. He asked, 『What is the meaning of the ancients' saying 'three three before' and 'three three after'?』 The master said, 『What is your name?』 He said, 『Moujia (a common placeholder name).』 The master said, 『Go have some tea.』 The master said to the assembly, 『If you see the flagpole of Zifu across the river and then turn back, it would be good to give your heels thirty blows. How much more so if you cross the river to come here.』 A monk had just come out when the master said, 『Not worth talking to.』 He asked, 『What is the mind of the ancient Buddha?』 The master said, 『Mountains, rivers, and the great earth.』

Heshang (monk) Fushou of Jizhou. A monk asked, 『Are the ancestral intention and the teaching intention the same or different?』 The master then extended his hand. He asked, 『Manjusri rides a lion, Samantabhadra rides an elephant; may I ask, what does Sakyamuni ride?』 The master raised his hand and said, 『Wrong, wrong.』

Heshang Luyuan of Tanzhou. A monk asked, 『Are there different names for becoming a Buddha in other countries?』 The master drew a circle to show him. He asked, 『What is the road to Luyuan?』 The master said, 『Ask about the future with a clever tongue.』 He asked, 『What is building a cart behind closed doors?』 The master said, 『The stone bridge of Nanyue.』 The monk said, 『What is matching the ruts when going out?』 The master said, 『The shoe on the head of the staff.』 The master ascended the hall, extended his hand, and said, 『The life roots of all the old heshangs and venerable ones in the world are all here.』 A monk came out and said, 『Can it still be taken back?』 The master said, 『Beside the stone bridge of Tiantai.』 The monk said, 『I don't think so.』 The master said, 『May you accept my offering.』 He asked, 『What is the World-Honored One's speaking without speaking?』 The master said, 『Mount Sumeru.』

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倒。曰如何是迦葉不聞聞。師曰。大海枯竭。

前汝州寶應和尚法嗣(亦曰南院)

汝州風穴延沼禪師餘杭人也。初發跡於越州鏡清順德大師。未臻堂奧。尋詣里州華嚴院。遇守廊上坐。即汝州南院侍者也。乃密探南院宗旨。后至南院初見不禮拜。便問曰。入門須辨主。端的請師分。南院以左手拊膝。師喝。南院以右手拊膝。師又喝。南院舉左手曰。遮個即從阇梨。又舉右手曰。遮個又作么生。師曰瞎。南院擬拈拄杖次。師曰。作什麼。奪拄杖打著老和尚。莫言不道。南院曰三十年住持。今日被黃面淅子上門羅織。師曰。和尚大似持缽不得詐道不饑。南院曰。阇梨幾時曾到南院來。師曰。是何言歟。曰老僧端的問汝。師曰也不得放過。南院曰。且坐喫茶。師方敘師資之禮。自後應溈仰之懸記出世聚徒。南院法道由是大振諸方矣。師上堂謂眾曰。夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯㲉迷封。縱然句下精通。未免觸途狂見。觀汝諸人。應是向來依他作解。明昧兩岐與爾一時掃卻。直教個個如師子兒吒呀地哮吼一聲壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。師又赴郢州衙內。升座示眾云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是不印即是。還

【現代漢語翻譯】 現代漢語譯本 倒。問：『如何是迦葉不聞聞？』（如何是迦葉沒有聽到的聲音？）師父說：『大海枯竭。』

前汝州寶應和尚的法嗣（也叫南院）

汝州風穴延沼禪師是餘杭人。最初在越州鏡清順德大師處發跡，但未深入堂奧。後來到里州華嚴院，遇到一位守廊的上座，正是汝州南院的侍者。於是暗中探聽南院的宗旨。之後到達南院，初次見面不行禮拜，便問道：『入門須辨主，端的請師分。』（入門必須辨明主，請師父明確指示。）南院用左手拍膝。禪師喝斥。南院又用右手拍膝。禪師又喝斥。南院舉起左手說：『這個就隨阇梨（梵語：弟子）。』又舉起右手說：『這個又作么生？』（這個又怎麼樣？）禪師說：『瞎！』南院想要拿起拄杖，禪師說：『作什麼？奪拄杖打著老和尚，莫言不道。』（做什麼？奪過拄杖打老和尚，別說沒告訴你。）南院說：『三十年住持，今日被黃面淅子上門羅織。』（我住持三十年，今天被你這個年輕僧人上門糾纏。）禪師說：『和尚大似持缽不得詐道不饑。』（和尚你很像拿著缽卻說不餓。）南院問：『阇梨幾時曾到南院來？』（你什麼時候來過南院？）禪師說：『是何言歟？』（這是什麼話？）南院說：『老僧端的問汝。』（老僧我認真地問你。）禪師說：『也不得放過。』（也不會放過你。）南院說：『且坐喫茶。』（先坐下喝茶。）禪師這才行師資之禮。之後應溈仰宗的懸記出世，聚集徒眾。南院的法道因此大為振興。禪師上堂對眾人說：『夫參學眼目，臨機直須大用現前，勿自拘於小節。』（參學的關鍵在於，臨機應變時必須展現大用，不要拘泥於小節。）『設使言前薦得，猶是滯㲉迷封。縱然句下精通，未免觸途狂見。』（即使在言語之前領悟，仍然是停留在窠臼之中。縱然在語句之下精通，也難免處處都是錯誤的見解。）『觀汝諸人，應是向來依他作解，明昧兩岐與爾一時掃卻。』（我看你們這些人，應該是向來依賴他人解釋，明與不明兩種歧途，我一時為你們掃除。）『直教個個如師子兒吒呀地哮吼一聲壁立千仞，誰敢正眼覷著。覷著即瞎卻渠眼。』（要讓每個人都像獅子一樣吼叫一聲，如壁立千仞，誰敢正眼看？看的人就會瞎了眼。）禪師又到郢州衙內，升座對眾人說：『祖師心印，狀似鐵牛之機，去即印住，住即印破。』（祖師的心印，就像鐵牛的機關，離開就印住，停留就印破。）『只如不去不住，印即是不印即是？』（如果既不離開也不停留，印就是不印，不印就是印？）還

【English Translation】 English version Daowen: 'What is Kāśyapa's (one of the principal disciples of Gautama Buddha) not hearing?' The master said, 'The great sea dries up.'

Successor of the former Baoying Abbot of Ruzhou (also known as Nanyuan)

Zen Master Fengxue Yanzhao of Ruzhou was a native of Yuhang. He initially began his practice under Great Master Jingqing Shunde of Yuezhou, but did not reach the depths of the teachings. Later, he went to Huayan Monastery in Lizhou, where he met a senior monk guarding the corridor, who was a attendant of Nanyuan (name of a monastery) of Ruzhou. He secretly inquired about the principles of Nanyuan. Later, upon arriving at Nanyuan, he did not bow upon their first meeting, and asked: 'Entering the gate requires distinguishing the master; I earnestly request the master to clarify.' Nanyuan patted his knee with his left hand. The Zen master shouted. Nanyuan patted his knee with his right hand. The Zen master shouted again. Nanyuan raised his left hand and said, 'This follows the acharya (Sanskrit: teacher).' Then he raised his right hand and said, 'What about this?' The Zen master said, 'Blind!' Nanyuan was about to pick up his staff, and the Zen master said, 'What are you doing? Snatching the staff and hitting the old monk, don't say I didn't warn you.' Nanyuan said, 'I have been abbot for thirty years, and today I am being entangled by a young monk.' The Zen master said, 'Venerable monk, you are like holding a bowl but pretending not to be hungry.' Nanyuan asked, 'When did acharya ever come to Nanyuan?' The Zen master said, 'What are you saying?' Nanyuan said, 'This old monk is earnestly asking you.' The Zen master said, 'I won't let you off either.' Nanyuan said, 'Please sit down and have some tea.' Only then did the Zen master perform the rituals of teacher and disciple. Later, in accordance with the prophecy of the Weiyang school, he emerged into the world and gathered disciples. The Dharma lineage of Nanyuan greatly flourished as a result. The Zen master addressed the assembly in the hall, saying, 'The key to studying Zen is to manifest great function immediately when facing opportunities; do not confine yourselves to minor details.' 'Even if you understand before words are spoken, you are still stuck in stagnation and delusion. Even if you are proficient in understanding sentences, you will inevitably have wild and misguided views everywhere.' 'Looking at all of you, you probably have been relying on others for explanations, so I will sweep away both clarity and obscurity for you at once.' 'I will make each of you roar like a lion cub, standing firm like a wall ten thousand feet high; who dares to look directly? Whoever looks will have their eyes blinded.' The Zen master also went to the Yamen (government office) of Yingzhou, ascended the seat, and addressed the assembly, saying, 'The mind-seal of the patriarchs is like the mechanism of an iron ox; going, it seals; staying, it breaks the seal.' 'If you neither go nor stay, is sealing not sealing, or is not sealing sealing?' Still

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有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師云。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙(卿公事苑云。蛙當作洼。謂馬出於渥洼水也。風穴所謂𩥇者。以良馬出清水。而反𩥇臥于泥沙之中。是其意也。今錄謂蛙者蝦蟆也。豈能為馬步而𩥇臥邪。𩥇張扇切)陂佇思。師喝云。長老何不進語。陂擬議。師打一拂子云。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主云。信知佛法與王法一般。師云。見什麼道理。牧主云。當斷不斷返招其亂。師便下座。上堂僧問。師唱誰家曲宗風嗣阿誰。師曰。超然迥出威音外。翹足徒勞贊底沙(本生經云。過去久遠有佛。名曰底沙。時有二菩薩。一名釋迦。二名彌勒。是佛觀見釋迦心未成熟而諸弟子心皆純熟如是思惟。一人之心易可速化。眾人之心難可疾治。即上雪山。入寶窟中入大禪定。時釋迦菩薩作外道仙人。上山採藥。見底沙佛。見已歡喜心生敬信。翹一腳立。叉手向佛一心而觀。目未曾瞬。七日七夜以一偈贊佛曰。天上天下無如佛。十方世界亦無比。世界所有我盡見。一切無有如佛者。於是超越九劫。於九十一劫得阿耨菩提)問古曲無音韻。如何和得齊。師曰。木雞啼子夜芻狗吠天明。問如何是一稱南無佛。師曰。燈連鳳翅當堂照。月影娥眉䫌(匹迷

【現代漢語翻譯】 有人能說出其中的道理嗎？當時有盧陂（Lú Pí，人名）長老出來提問：『學人有鐵牛（tiě niú，比喻堅固不可摧毀的意志）般的機鋒，請問禪師如何不落入窠臼？』 趙州禪師說：『我習慣於在深海中垂釣鯨鯢（jīng ní，大魚），卻嘆息馬只能在淺洼（wā，水坑）中行走。』（卿公事苑記載：『蛙』應作『洼』，指馬出於渥洼（wò wā，地名）水。風穴（Fēng Xué，人名）所說的『𩥇』，是指良馬出於清水，反而𩥇臥于泥沙之中，就是這個意思。現在記錄爲『蛙』，指蝦蟆（há ma，青蛙），怎麼能像馬一樣行走和𩥇臥呢？𩥇，讀zhānɡ shàn qiē） 盧陂長老沉思不語。趙州禪師呵斥道：『長老為何不進一步說呢？』盧陂長老想要開口，趙州禪師打了他一拂子說：『還記得剛才的話頭嗎？試著說出來看看。』盧陂長老剛要開口，趙州禪師又打了他一拂子。 牧主（mù zhǔ，放牧的人）說：『我確信佛法與王法一樣。』趙州禪師問：『你看到了什麼道理？』牧主說：『當斷不斷，反受其亂。』趙州禪師便走下座位。 上堂時，有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』趙州禪師說：『超然迥出威音王佛（Wēi Yīn Wáng Fó，過去佛名）之外，即使底沙佛（Dǐ Shā Fó，過去佛名）翹足讚歎也是徒勞。』（本生經記載：過去很久以前有佛，名叫底沙佛。當時有兩位菩薩，一名釋迦（Shì Jiā，釋迦牟尼佛），二名彌勒（Mí Lè，彌勒菩薩）。底沙佛觀察到釋迦菩薩的心性尚未成熟，而他的弟子們的心性都已純熟，於是心想：一個人的心容易快速教化，眾人的心難以迅速治理。於是前往雪山，進入寶窟中入大禪定。當時釋迦菩薩作為外道仙人，上山採藥，見到底沙佛，見后歡喜，心生敬信，翹起一隻腳站立，叉手向佛，一心觀看，眼睛從未眨動。七天七夜用一偈頌讚佛說：天上天下沒有能比得上佛的，十方世界也沒有能相比的。世界所有我都已看遍，一切都沒有能像佛一樣的。』因此超越九劫（jié，時間單位），在九十一劫時證得阿耨多羅三藐三菩提（Ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。） 僧人問：『古曲沒有音韻，如何才能和諧一致呢？』趙州禪師說：『木雞（mù jī，比喻沒有情感反應的人）在子夜啼叫，芻狗（chú gǒu，用草紮成的狗，祭祀后即丟棄）在天明吠叫。』僧人問：『如何才是一句稱念南無佛（Nán mó Fó，皈依佛）？』趙州禪師說：『燈連鳳翅當堂照，月影娥眉䫌（pǐ mí，遮蔽）』

【English Translation】 Can anyone articulate the principle here? At that time, Elder Lu Pi (Lú Pí, a name) came forward and asked, 'The student has the sharpness of an iron bull (tiě niú, a metaphor for unwavering will). I ask the master how to avoid falling into clichés.' Zen Master Zhao Zhou said, 'I am accustomed to fishing for whales (jīng ní, large fish) in the deep sea, yet I lament that horses can only walk in shallow puddles (wā, water holes).' (Qing Gong Shi Yuan records: 'Frog' should be 'puddle,' referring to horses coming from the Wo Wa (wò wā, a place name) waters. What Feng Xue (Fēng Xué, a name) meant by '𩥇' is that fine horses come from clear water but instead 𩥇 lie in the mud and sand; that is the meaning. Now it is recorded as 'frog,' referring to toads (há ma, frogs), how can they walk and 𩥇 lie like horses? 𩥇, pronounced zhānɡ shàn qiē) Elder Lu Pi pondered in silence. Zen Master Zhao Zhou scolded, 'Elder, why don't you speak further?' As Elder Lu Pi was about to speak, Zen Master Zhao Zhou struck him with a whisk, saying, 'Do you remember the topic we were just discussing? Try to say it.' As Elder Lu Pi was about to open his mouth, Zen Master Zhao Zhou struck him again with the whisk. The herdsman (mù zhǔ, a person who herds livestock) said, 'I am certain that the Buddha-dharma is the same as the king's law.' Zen Master Zhao Zhou asked, 'What principle do you see?' The herdsman said, 'Hesitation in making a decision leads to chaos.' Zen Master Zhao Zhou then stepped down from his seat. During the Dharma talk, a monk asked, 'Whose tune are you singing, Master? From which patriarch does your lineage inherit the Dharma?' Zen Master Zhao Zhou said, 'Transcending far beyond the Buddha Wei Yin Wang (Wēi Yīn Wáng Fó, name of a past Buddha), even if the Buddha Tisha (Dǐ Shā Fó, name of a past Buddha) stood on one foot in praise, it would be in vain.' (The Jataka tales record: In the distant past, there was a Buddha named Buddha Tisha. At that time, there were two Bodhisattvas, one named Shakya (Shì Jiā, Shakyamuni Buddha), and the other named Maitreya (Mí Lè, Maitreya Bodhisattva). Buddha Tisha observed that Shakya Bodhisattva's mind was not yet mature, while the minds of his disciples were all pure, and thought: One person's mind is easy to quickly transform, while the minds of many people are difficult to quickly govern. So he went to the Snow Mountains, entered a treasure cave, and entered great samadhi. At that time, Shakya Bodhisattva, as a heretical immortal, went up the mountain to gather herbs, saw Buddha Tisha, and was delighted upon seeing him, giving rise to reverence and faith, standing on one foot, with hands clasped towards the Buddha, watching with one mind, his eyes never blinking. For seven days and seven nights, he praised the Buddha with a verse, saying: 'Above heaven and below heaven, there is none like the Buddha, in the ten directions of the world, there is nothing comparable. I have seen all that exists in the world, and there is nothing like the Buddha.' Therefore, he transcended nine kalpas (jié, unit of time), and in ninety-one kalpas, he attained Anuttara-samyak-sambodhi (Ā nòu duō luó sān miǎo sān pú tí, unsurpassed perfect enlightenment).) The monk asked, 'Ancient tunes have no melody, how can they be harmonized?' Zen Master Zhao Zhou said, 'A wooden rooster (mù jī, metaphor for a person without emotional response) crows at midnight, and a straw dog (chú gǒu, a dog made of straw, discarded after sacrifice) barks at dawn.' The monk asked, 'What is a single recitation of Namo Buddha (Nán mó Fó, refuge in the Buddha)?' Zen Master Zhao Zhou said, 'The lamp connects phoenix wings, illuminating the hall, the moon's shadow, like the eyebrows, 䫌 (pǐ mí, obscures)'

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切傾頭也)面看。問如何是佛。師曰。如何不是佛。問未曉。玄言。請師直指。師曰。家住海門洲。扶桑最先照。問朗月當空時如何。師曰。不從天上輥。任向地中埋。問如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問如何是廣慧劍。師曰。不斬死漢。問古鏡未磨時如何。師曰。天魔膽裂僧曰。磨后如何。師曰。軒轅無道。僧問。朗月當空時如何。師曰。不在團天(一作圓天)且居羑里。問矛盾本成雙翳病。帝網明珠事若何。師曰為山登九仞。捻土定千鈞。僧曰。如何。師曰。如何。問干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。潦倒還聽稚子歌。問如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧。問句不當機如何顯道。師曰。大昴縱同天。日輪不當午。問如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里漫追風。問如何是佛。師曰。勿使異人聞。問未有之言請師試道。師曰。入市能長嘯。歸家著短衣問夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。師赴州衙請上堂。有僧問人王與法王相見時如何。師曰。大舞繞林泉。世間無憂喜(或作有喜)。僧曰。共譚何事。師曰。虎豹巖前曾宴坐。隼旟光里播真宗。問摘葉尋枝即不問。

如何是直截根源。師曰。赴供凌晨。入開堂(或作塘)帶雨歸。問凡有所問儘是捏怪。請師直截根源。師曰。罕逢穿耳客。多遇刻舟人。問正當恁么時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問如何是密室中事。師曰。出袖(當作就)譚今古。回顏獨皺眉。問驪龍頷下珠如何取得師曰。曾向海邊干竹刺。直至如今治素琴。問大舸搖空如何舉桌。師曰自在不點胸。渾家不喜見問追風難把促前程事若何。師曰。波斯衣褩-舟+(臼/工)解。問誕生王子還假及第否。師曰。一句擬光禪子問(或作訝)。三緘恐負古人機。問隨緣不變者。急遇知音人時如何。師曰。披莎側笠千峰里。引水澆蔬五老前。問刻舟求不得當體事如何。師曰。大勛不立賞。柴扉草自深。問從上古人印印相契。如何是印底眼。師曰。輕囂道者知機變。拈與沾魂拭淚巾。問九夏賞勞請師言薦。師曰。出岫拂開龍洞雨。泛波僧涌缽囊華。問最初自恣合對何人。師曰。一把香芻拈未下。六環金錫響搖空。問西祖傳來請師端的。師曰。一犬吠虛千猱啀實(猱當作㺜奴刀功。惡犬長毛也。猱猴也非義。啀音崖犬斗也)。問王道與佛道相去幾何。師曰。芻狗吠時天地合。木雞啼后祖燈輝。問祖師心印請師拂拭。師曰。祖月凌空圓聖智。何山松檜

【現代漢語翻譯】 現代漢語譯本： 問：什麼是直截了當的根源？ 師父說：去應供是凌晨，進入開堂（或作塘）帶著雨回來。 問：凡是所問的都是虛構奇怪的，請師父直截了當說根源。 師父說：很少遇到穿耳的人，多是刻舟求劍的人。 問：正在這個時候該如何？ 師父說：盲龜遇到木頭雖然安穩，枯木開花是塵世之外的春天。 問：什麼是密室中的事？ 師父說：伸出手袖談論古今，回頭獨自皺眉。 問：驪龍（傳說中的龍）下巴的珠子如何取得？ 師父說：曾經在海邊用干竹子刺探，直到如今還在整理素琴。 問：大船搖晃在空中如何舉起桌子？ 師父說：自在而不點胸，全家不喜歡見到。 問：追風都難以把握，前程的事該如何？ 師父說：波斯（古代西亞地區）的衣服褩-舟+(臼/工)解開了。 問：新生的王子還需要科舉及第嗎？ 師父說：一句話好像在責備禪子，三次緘口恐怕辜負了古人的玄機。 問：隨緣不變的人，緊急遇到知音的人時該如何？ 師父說：披著蓑衣戴著斗笠在千峰里，引水澆菜在五老峰前。 問：刻舟求劍求不到，當下的事情該如何？ 師父說：沒有建立大的功勛，沒有得到賞賜，柴門前的草自然生長得很深。 問：從上古以來，古人印印相契，什麼是印章底部的眼睛？ 師父說：輕浮喧囂的道人懂得隨機應變，拿來給沾染塵世的人擦拭眼淚。 問：九夏（夏季）賞賜辛勞，請師父用言語推薦。 師父說：從山洞中拂開龍洞的雨，在水波上僧人涌出缽囊中的蓮花。 問：最初的自恣（佛教用語，僧眾于每年雨季結束時舉行的自我反省儀式）應該和什麼人相對？ 師父說：一把香草還沒有拈起放下，六環金錫發出響聲搖動在空中。 問：西祖（指達摩祖師）傳來的，請師父說個究竟。 師父說：一隻狗虛假地叫，成千上萬的㺜（一種惡犬）真實地爭鬥（猱猴也非義。啀音崖犬斗也）。 問：王道與佛道相差多少？ 師父說：草狗叫的時候天地合攏，木雞啼叫之後祖師的燈火放光。 問：祖師的心印，請師父拂拭。 師父說：祖師的月亮凌空照耀，圓滿聖人的智慧，什麼山上的松樹和檜樹？

【English Translation】 English version: Question: What is the direct root source? Master said: Going to the offering is at dawn, entering the Kaitang (or Tang) and returning with rain. Question: All that is asked is fabricated and strange, please Master directly say the root source. Master said: Rarely encounter ear-piercing guests, mostly meet people who carve a boat to seek a sword. Question: What should be done at this very moment? Master said: Although a blind turtle encountering wood is stable, a withered tree blooming is a spring beyond the world. Question: What is the matter in the secret room? Master said: Extending sleeves to talk about ancient and modern times, turning back and frowning alone. Question: How to obtain the pearl under the chin of the Lilong (legendary dragon)? Master said: Once probed with dry bamboo sticks by the sea, and still arranging the plain zither today. Question: How to lift the table when a large boat is shaking in the air? Master said: At ease without touching the chest, the whole family does not like to see it. Question: It is difficult to grasp even chasing the wind, what about the future? Master said: The Persian (ancient West Asia) clothes 褩-舟+(臼/工) are untied. Question: Does the newborn prince still need to pass the imperial examination? Master said: One sentence seems to blame the Zen disciple, three times of silence fearing to fail the ancient people's mystery. Question: How should a person who remains unchanged with circumstances be when urgently encountering a confidant? Master said: Wearing a straw cloak and a bamboo hat in a thousand peaks, drawing water to irrigate vegetables in front of the Five Old Peaks. Question: How about the matter of carving a boat to seek a sword when it cannot be obtained? Master said: Without establishing great achievements, without receiving rewards, the grass in front of the thatched door grows naturally deep. Question: Since ancient times, the ancients have sealed each other, what is the eye at the bottom of the seal? Master said: Frivolous and noisy Taoists know how to adapt to changes, take it to wipe away tears for those who are stained with the world. Question: Rewarding hard work in the nine summers (summer), please Master recommend with words. Master said: Brushing away the rain of the Dragon Cave from the mountain cave, on the waves, monks emerge lotus flowers from the alms bowl. Question: Who should the initial self-indulgence (Buddhist term, a self-reflection ceremony held by monks at the end of each rainy season) be against? Master said: A handful of fragrant grass has not yet been picked up and put down, the six-ringed golden tin makes a sound and shakes in the air. Question: What exactly did the Western Ancestor (referring to Bodhidharma) transmit, please Master tell me. Master said: One dog barks falsely, thousands of 㺜 (a kind of fierce dog) fight truthfully (猱 monkey is not righteous. 啀 sound cliff dog fight also). Question: How much difference is there between the Kingly Way and the Buddhist Way? Master said: When the straw dog barks, heaven and earth merge, after the wooden chicken crows, the ancestral lamp shines. Question: The ancestral master's mind seal, please Master wipe it. Master said: The ancestral master's moon shines in the sky, fulfilling the wisdom of the saints, what mountain's pine and cypress?

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不青青。問大眾雲集請師說法。師曰。赤腳人趁兔。著靴人吃肉。問不曾博覽空王教。略借玄機試道看師曰白玉無瑕卞和刖足。問如何是無為之句。師曰。寶燭當軒顯。紅光爍太虛。問如何是臨機一句。師曰。因風吹火用力不多。問素面相呈時如何。師曰。拈卻蓋面帛。問如何是衲僧氣息。師曰。膝行肘步大眾見之。問紫菊半開秋已至。月圓當戶意如何。師曰。月生蓬島人皆望。昨夜遭霜子不知。問如何是直截一路。師曰。直截迂曲。問如何是師子吼。師曰。阿誰要汝野干鳴。問如何是諦實之言。師曰。心懸壁上。問心不能緣口不能言時如何。師曰。逢人但恁么舉看。問龍透清潭時如何。師曰。印𩦲捺尾。問任性浮沉時如何。師曰。牽牛不入欄。問有無俱無去處時如何。師曰。三月懶游華下路。一家愁閉雨中門。問語默涉離微(肇法師寶藏論離微體凈品云。其入離其出微。知入離外塵無所依。知出微內心無所為。內心無所為。諸見不能移。外塵無所依。萬有不能機。萬有不能機。想慮不乘馳。諸見不能移。寂滅不思議。可謂本凈體離微也。據入故名離。約用故名微。混而為一無離無微。體凈不可染。無染故無凈。體微不可有。無有故無無)如何通不犯。師曰。常憶江南三月里。鷓鴣啼處野華香。問百了千當時如何。師

【現代漢語翻譯】 現代漢語譯本 不青青問道：『大眾雲集，請師父說法。』 師父說：『赤腳的人追趕兔子，穿靴的人吃肉。』 （不青青）問：『不曾廣泛研習佛法，略借玄機來試探一下。』 師父說：『白玉雖無瑕疵，卞和卻被砍斷了腳。』 （不青青）問：『如何是無為的語句？』 師父說：『寶貴的蠟燭照耀天空，紅色的光芒閃耀太虛。』 （不青青）問：『如何是臨機的一句？』 師父說：『因風吹火，用力不多。』 （不青青）問：『素面相呈時如何？』 師父說：『揭開蓋面的布帛。』 （不青青）問：『如何是衲僧（指僧人）的氣息？』 師父說：『膝行肘步，大眾都看見。』 （不青青）問：『紫菊半開，秋天已到，月亮圓滿地照在門上，意境如何？』 師父說：『月亮從蓬島升起，人們都仰望，昨夜遭受霜打，果實卻不知道。』 （不青青）問：『如何是直截的一條路？』 師父說：『直截就是迂曲。』 （不青青）問：『如何是師子吼（比喻佛的威嚴說法）？』 師父說：『誰要你這野干（一種野獸，比喻弱者）鳴叫？』 （不青青）問：『如何是真實的話語？』 師父說：『心懸掛在墻壁上。』 （不青青）問：『心不能思慮，口不能言說時如何？』 師父說：『遇到人就這麼舉起來給他們看。』 （不青青）問：『龍穿透清澈的水潭時如何？』 師父說：『蓋上印章，按上尾款。』 （不青青）問：『任憑本性浮沉時如何？』 師父說：『牽牛不讓它進欄。』 （不青青）問：『有和無都沒有去處時如何？』 師父說：『三月里懶得在華山下游玩，一家人愁悶地關在下雨的門裡。』 （不青青）問：『言語和沉默涉及離微（肇法師《寶藏論·離微體凈品》云：『其入離其出微。知入離外塵無所依。知出微內心無所為。內心無所為。諸見不能移。外塵無所依。萬有不能機。萬有不能機。想慮不乘馳。諸見不能移。寂滅不思議。可謂本凈體離微也。據入故名離。約用故名微。混而為一無離無微。體凈不可染。無染故無凈。體微不可有。無有故無無。』）如何才能通達而不冒犯？』 師父說：『常常憶起江南三月里，鷓鴣啼叫的地方，野花飄香。』 （不青青）問：『百了千當（指徹底明白）時如何？』

【English Translation】 English version Bu Qingqing asked: 'The assembly has gathered, please, Master, expound the Dharma.' The Master said: 'The barefoot person chases the rabbit, the person wearing boots eats the meat.' (Bu Qingqing) asked: 'Having not extensively studied the Buddha's teachings, I'll borrow a bit of profound mechanism to test the Way.' The Master said: 'Although the white jade is flawless, Bian He had his feet cut off.' (Bu Qingqing) asked: 'What is a phrase of non-action (Wuwei)?' The Master said: 'The precious candle illuminates the sky, the red light shines in the great void.' (Bu Qingqing) asked: 'What is a phrase for seizing the moment?' The Master said: 'Blowing on a fire with the wind requires little effort.' (Bu Qingqing) asked: 'What is it like when presenting a plain face?' The Master said: 'Remove the covering cloth.' (Bu Qingqing) asked: 'What is the breath of a mendicant monk (Nanseng)?' The Master said: 'Crawling on knees and elbows, the assembly sees it.' (Bu Qingqing) asked: 'The purple chrysanthemums are half-open, autumn has arrived, the moon is full and shines on the door, what is the meaning?' The Master said: 'The moon rises from Penglai Island, people all look up to it, last night it suffered frost, but the fruit does not know.' (Bu Qingqing) asked: 'What is the direct path?' The Master said: 'Directness is indirectness.' (Bu Qingqing) asked: 'What is the lion's roar (a metaphor for the Buddha's majestic teaching)?' The Master said: 'Who wants you, a jackal (a wild animal, a metaphor for the weak), to howl?' (Bu Qingqing) asked: 'What is truthful speech?' The Master said: 'The heart hangs on the wall.' (Bu Qingqing) asked: 'What if the mind cannot contemplate and the mouth cannot speak?' The Master said: 'When you meet people, just hold it up and show it to them.' (Bu Qingqing) asked: 'What is it like when the dragon penetrates the clear pool?' The Master said: 'Stamp the seal, press the tail.' (Bu Qingqing) asked: 'What is it like to drift with one's nature?' The Master said: 'Don't let the ox into the pen.' (Bu Qingqing) asked: 'What if existence and non-existence have nowhere to go?' The Master said: 'In the third month, I'm too lazy to wander under Mount Hua, the family is worried and closed in the rainy door.' (Bu Qingqing) asked: 'How can speech and silence, involving separation and subtlety (Zhao's Treasure Trove Treatise, Chapter on Separation, Subtlety, Purity of Essence says: 'Its entry is separation, its exit is subtlety. Knowing entry is separation, external dust has nothing to rely on. Knowing exit is subtlety, the inner mind has nothing to do. The inner mind has nothing to do. Various views cannot move it. External dust has nothing to rely on. Myriad existences cannot scheme. Myriad existences cannot scheme. Thoughts do not gallop. Various views cannot move it. Nirvana is inconceivable. It can be called the original pure essence, separation and subtlety. According to entry, it is called separation. According to use, it is called subtlety. Mixed into one, there is no separation and no subtlety. The pure essence cannot be stained. Because there is no stain, there is no purity. The subtle essence cannot exist. Because there is no existence, there is no non-existence.'), be penetrated without offense?' The Master said: 'I often remember the third month in Jiangnan, where the partridge cries, and the wild flowers are fragrant.' (Bu Qingqing) asked: 'What is it like when a hundred things are understood and a thousand things are handled (thoroughly understood)?'

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曰。不許夜行投明須到。問無地容身時如何。師曰。熊耳塔開無叩客。僧曰。如何即是。師曰。快須斷卻。問盡大地人來一時致問如何只對。師曰。伯牙(或作子期)琴韻少知音。問央堀逼佛時如何。師曰。大家保護。萬回憨問。心印未明如何得入。師曰。雖聞酉帥投歸款。未見牽羊納璧來。問如何是臨濟下事。師曰。桀犬吠堯。問如何是嚙鏃事(太平廣記。隋末有督君謨者。善閉目而射。志其目則中目。志其口則中口。有王靈智者。學射于謨。以為曲盡其妙。欲射殺謨獨擅其美。謨執一短刀。箭來輒截之。惟有一矢。謨張口承之。遂嚙其鏑。笑曰。汝學三年。吾未教汝嚙鏃之法)。師曰。孟浪借辭論馬角。問不修定慧為什麼成佛無疑。師曰。金雞專報曉。漆桶黑光生。問一念萬年時如何。師曰。拂石仙衣破。問洪鐘未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。僧曰。擊后如何。師曰。石壁山河無障礙。翳消開后好沾聞。問如何是西來意。師曰。尋山水盡山無盡。問大人相為什麼不具足。師曰。鴟梟夜半欺鷹隼。問古今才分請師密要。師曰。截卻重舌。問如何是大人相。師曰。赫赤窮。僧曰未審和尚二時如何。師曰。攜籮挈杖。問如何是賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰

【現代漢語翻譯】 問：『不允許晚上行走，必須在天亮前到達，如果無處容身該怎麼辦？』 師父說：『熊耳山的塔向所有來訪者敞開，無需叩門。』 僧人問：『如何才是真正的道？』 師父說：『必須儘快斷絕妄念。』 問：『如果整個大地的人同時來提問，該如何回答？』 師父說：『伯牙（或作子期）的琴聲，知音難覓。』 問：『央堀（Angulimala，指鴦掘摩羅，佛教故事中一個殺人狂魔，后被佛陀感化）逼迫佛陀時該怎麼辦？』 師父說：『大家一起保護。』 萬回憨（Wan Hui Han，人名）問：『心印（指以心傳心的佛法真諦）未明，如何才能入門？』 師父說：『雖然聽說酉帥（You Shuai，古代傳說中的神祇）投降歸順，但未見牽羊獻璧（指投降的誠意）。』 問：『什麼是臨濟宗（Linji school，禪宗五家之一）的宗風？』 師父說：『惡犬向堯（Yao，古代聖明的君王）吠叫。』 問：『什麼是嚙鏃（Nie Zu，咬箭鏃）之事（太平廣記記載，隋末有督君謨善於閉目射箭，箭無虛發。王靈智向他學射，認為學到了精髓，想射殺他獨佔美名。君謨用短刀截箭，最後用嘴咬住了射來的箭鏃。』 師父說：『孟浪地借用言辭來討論馬角（指不可能存在的事物）。』 問：『不修習定慧（Ding Hui，指禪定和智慧），為什麼能無疑地成佛？』 師父說：『金雞隻管報曉，漆桶（Qi Tong，比喻愚昧無知的人）也能發出黑光。』 問：『一念即萬年時如何？』 師父說：『拂石仙人的衣服都破了。』 問：『洪鐘未敲擊時如何？』 師父說：『充滿整個大千世界，無處不蘊含韻律，其中精妙的含義又豈能輕易分辨？』 僧人問：『敲擊之後又如何？』 師父說：『石壁山河都無法阻礙，當遮蔽消除后，就能好好地聽聞佛法。』 問：『什麼是西來意（Xi Lai Yi，指禪宗的根本宗旨）？』 師父說：『尋山問水，山水無窮無盡。』 問：『大人相（Da Ren Xiang，佛的三十二相之一）為什麼不具足？』 師父說：『貓頭鷹在半夜欺負老鷹。』 問：『請師父傳授古今才分的秘訣。』 師父說：『截斷多餘的舌頭（指去除多餘的言語）。』 問：『什麼是大人相？』 師父說：『赤貧。』 僧人問：『不知和尚您平時是如何修行的？』 師父說：『帶著籮筐和枴杖。』 問：『什麼是賓中主？』 師父說：『進入市場，雙眼失明。』 問：『什麼是主中賓？』 師父說：『皇帝回宮，日月煥然一新。』

【English Translation】 Asked: 'If night travel is not allowed and one must arrive before dawn, what if there is nowhere to stay?' The master said: 'The pagoda on Xiong'er Mountain (Xiong'er Mountain, a mountain in China) is open to all visitors, no knocking needed.' A monk asked: 'What is the true path?' The master said: 'You must quickly cut off delusive thoughts.' Asked: 'If all the people in the world come to ask questions at once, how should one answer?' The master said: 'Bo Ya's (Bo Ya, or Zi Qi, a famous musician in ancient China) music, a kindred spirit is hard to find.' Asked: 'What should one do when Angulimala (Angulimala, a murderer in Buddhist stories who was later converted by the Buddha) is threatening the Buddha?' The master said: 'Everyone protect him together.' Wan Hui Han (Wan Hui Han, a person's name) asked: 'If the mind-seal (mind-seal, referring to the true essence of Buddhism transmitted from mind to mind) is not clear, how can one enter?' The master said: 'Although I have heard that Commander You (You Shuai, a deity in ancient legends) has surrendered, I have not seen the offering of sheep and jade (referring to the sincerity of surrender).' Asked: 'What is the style of the Linji school (Linji school, one of the five schools of Zen Buddhism)?' The master said: 'A vicious dog barking at Yao (Yao, a wise and virtuous ruler in ancient China).' Asked: 'What is the matter of biting an arrow (Nie Zu, biting an arrow; according to the Taiping Guangji, Du Junmo in the late Sui Dynasty was good at shooting arrows with his eyes closed, never missing. Wang Lingzhi learned archery from him, thinking he had mastered the essence, and wanted to shoot him to take the credit. Junmo used a short knife to cut the arrows, and finally caught an arrow in his mouth.)?' The master said: 'Rashly borrowing words to discuss a horse's horn (referring to something that cannot exist).' Asked: 'Why can one undoubtedly become a Buddha without cultivating meditation and wisdom (Ding Hui, referring to meditation and wisdom)?' The master said: 'The golden rooster only crows at dawn, and the lacquer bucket (Qi Tong, a metaphor for an ignorant person) can also emit black light.' Asked: 'What about when one thought is ten thousand years?' The master said: 'The clothes of the immortal who sweeps the stone are torn.' Asked: 'What about when the great bell has not been struck?' The master said: 'It fills the entire universe, and there is no place that does not contain rhythm. How can its subtle meaning be easily distinguished?' The monk asked: 'What about after it is struck?' The master said: 'Stone walls and rivers cannot obstruct it. When the obstruction is removed, one can hear the Dharma well.' Asked: 'What is the meaning of the Westward Transmission (Xi Lai Yi, referring to the fundamental purpose of Zen Buddhism)?' The master said: 'Seeking mountains and asking about water, the mountains and waters are endless.' Asked: 'Why are the marks of a great man (Da Ren Xiang, one of the thirty-two marks of the Buddha) not complete?' The master said: 'An owl bullies a hawk in the middle of the night.' Asked: 'Please, Master, impart the secret of talent from ancient times to the present.' The master said: 'Cut off the superfluous tongue (referring to removing superfluous words).' Asked: 'What are the marks of a great man?' The master said: 'Utter poverty.' The monk asked: 'I don't know how you usually practice, Master?' The master said: 'Carrying a basket and a staff.' Asked: 'What is the host within the guest?' The master said: 'Entering the market, the eyes are blind.' Asked: 'What is the guest within the host?' The master said: 'The emperor returns to the palace, and the sun and moon are renewed.'

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如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺刃。待斬不平人。問如何是钁頭邊事。師曰。山前一片青。問如何是佛。師曰。杖林山下竹筋鞭(西域記云。昔摩竭陀國有婆羅門。聞釋迦佛身長丈六。常懷疑惑未之信也。乃以丈六竹杖。欲量佛身。恒于杖端出過丈六。如是增高莫能窮實。遂投杖而去。因植根焉。今竹林修茂被山滿谷)。

師于大宋開寶六年癸酉八月旦日。升座說偈。至十五日跏趺而化。前一日手書別檀越。壽八十七。臘五十九。

前汝州西院思明禪師法嗣

郢州興陽歸靜禪師。初參西院乃問曰。擬問不問時如何。西院便打。師良久。西院云。若喚作棒眉須墮落。師言下大悟。僧問。師唱誰家曲。宗風嗣阿誰。師曰。少室山前無異路。

前韶州慧林鴻究禪師法嗣

韶州靈瑞和尚有人問如何是佛。師喝云。汝是村裡人。問如何是西來意。師曰。十萬八千里。問如何是本來心。師曰。坐卻毗盧頂。出沒太虛中。

前風穴延沼禪師法嗣

汝州廣慧真禪師。僧問。如何是廣慧境。師曰。小寺前頭資慶后。問如何是和尚家風。師曰。锨爬钁子。

汝州首山省念禪師。萊州人也。姓狄氏。受業于本部南禪院。得法于風穴。初住首山為第一世

【現代漢語翻譯】 現代漢語譯本 問：什麼是賓中賓？ 師父說：『皺著眉頭坐在白雲間。』 問：什麼是主中主？ 師父說：『磨礪著三尺長的刀刃，等待斬殺不平之人。』 問：什麼是鋤頭邊的事？ 師父說：『山前一片青翠。』 問：什麼是佛？ 師父說：『杖林山下的竹筋鞭（《西域記》記載：過去摩揭陀國（Magadha，古印度十六雄國之一）有個婆羅門（Brahmin，古印度僧侶階層），聽說釋迦佛（Sakyamuni Buddha，佛教創始人）身高一丈六尺，常常懷疑而不相信。於是用一根一丈六尺的竹杖，想要測量佛的身高。總是竹杖的末端超出了一丈六尺，這樣不斷增高卻無法窮盡佛身的實際高度。於是丟掉竹杖離去，竹杖因此紮根生長，如今竹林茂盛覆蓋山谷）。』

師父在大宋開寶六年癸酉八月初一，登上法座說法偈。到十五日結跏趺坐而圓寂。前一天親手寫信告別各位檀越（Dānapati，施主）。享年八十七歲，僧臘五十九年。

前汝州西院思明禪師（Siming，禪師名號）的法嗣

郢州興陽歸靜禪師（Guijing，禪師名號）。最初參訪西院時問道：『想要提問又不提問時如何？』西院便打了他。禪師過了很久才有所悟。西院說：『如果將這叫做棒，眉毛都要掉下來。』禪師當下大悟。有僧人問：『師父唱的是誰家的曲子？宗風傳承自誰？』師父說：『少室山前沒有別的路。』

前韶州慧林鴻究禪師（Hongjiu，禪師名號）的法嗣

韶州靈瑞和尚（Lingrui，和尚法號）有人問：『什麼是佛？』師父喝道：『你是村裡人嗎？』問：『什麼是西來意？』師父說：『十萬八千里。』問：『什麼是本來心？』師父說：『坐斷毗盧頂（Vairocana，毗盧遮那佛，象徵法身佛的佛陀），出沒于太虛之中。』

前風穴延沼禪師（Yanzhao，禪師名號）的法嗣

汝州廣慧真禪師（Zhen，禪師名號）。有僧人問：『什麼是廣慧的境界？』師父說：『小寺前頭是資慶寺後頭。』問：『什麼是和尚的家風？』師父說：『锨、爬、镢子。』

汝州首山省念禪師（Xingshen，禪師名號），萊州人。姓狄。在本部南禪院受業，得法于風穴。最初住持首山，是第一世。

【English Translation】 English version Question: What is 'guest within a guest'? The Master said: 'Knitting brows while sitting among white clouds.' Question: What is 'master within a master'? The Master said: 'Sharpening a three-foot blade, waiting to slay the unjust.' Question: What is the matter at the edge of the hoe? The Master said: 'A patch of green before the mountain.' Question: What is Buddha? The Master said: 'The bamboo whip beneath Staff Forest Mountain (The Records of the Western Regions states: In the past, in the kingdom of Magadha (Magadha, one of the sixteen ancient Indian kingdoms), there was a Brahmin (Brahmin, the priestly class in ancient India) who heard that Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) was sixteen feet tall, and he often doubted and did not believe it. So he used a sixteen-foot bamboo staff to measure the Buddha's height. The end of the staff always exceeded sixteen feet, and it kept increasing without being able to reach the actual height of the Buddha's body. So he threw away the staff and left, and the staff took root and grew, and now the bamboo forest is lush and covers the mountains and valleys).'

The Master ascended the Dharma seat on the first day of the eighth month of the Guiyou year, the sixth year of the Kaibao era of the Great Song Dynasty, and spoke a verse. On the fifteenth day, he sat in full lotus posture and passed away. The day before, he personally wrote a letter to bid farewell to all the Dānapati (Dānapati, patrons). He lived to be eighty-seven years old, with fifty-nine years of monastic life.

Successor of Zen Master Siming (Siming, Zen Master's name) of Xiyuan in Ruzhou

Zen Master Guijing (Guijing, Zen Master's name) of Xingyang in Yingzhou. When he first visited Xiyuan, he asked: 'What is it like when one intends to ask but does not ask?' Xiyuan then struck him. The Master pondered for a long time. Xiyuan said: 'If you call this a stick, your eyebrows will fall off.' The Master had a great awakening. A monk asked: 'Whose tune does the Master sing? Who is the successor of the lineage?' The Master said: 'There is no other road before Shaoshi Mountain.'

Successor of Zen Master Hongjiu (Hongjiu, Zen Master's name) of Huilin in Shaozhou

Venerable Lingrui (Lingrui, Monk's Dharma name) of Lingrui in Shaozhou. Someone asked: 'What is Buddha?' The Master shouted: 'Are you a villager?' Asked: 'What is the meaning of the coming from the West?' The Master said: 'One hundred and eight thousand miles.' Asked: 'What is the original mind?' The Master said: 'Sitting atop Vairocana's (Vairocana, the Buddha symbolizing the Dharmakaya) crown, appearing and disappearing in the great void.'

Successor of Zen Master Yanzhao (Yanzhao, Zen Master's name) of Fengxue

Zen Master Zhen (Zhen, Zen Master's name) of Guanghui in Ruzhou. A monk asked: 'What is the realm of Guanghui?' The Master said: 'In front of the small temple is Ziqing Temple, and behind it.' Asked: 'What is the family style of the Abbot?' The Master said: 'Spades, rakes, and hoes.'

Zen Master Xingshen (Xingshen, Zen Master's name) of Shoushan in Ruzhou, was from Laizhou. His surname was Di. He received instruction at the N禪院 of this department and obtained the Dharma from Fengxue. He first resided at Shoushan and was the first generation.

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。開堂日有僧問曰。師唱誰家曲。宗風嗣阿誰。師曰。少室巖前親掌視。僧曰。更請洪音和一聲。師曰。如今也要大家知。師謂眾曰。佛法付與國王大臣有力檀越。令燈燈相然相續不斷至於今日。大眾且道。相續個什麼。師良久又曰。今日須是迦葉師兄始得。僧問如何是和尚家風。師曰。一言截斷千江口。萬仞峰前始得玄。問如何是首山境。師曰。一任眾人看。僧曰。如何是境中人。師曰。吃棒得也未。僧禮拜。師曰。且待別時。問如何是祖師西來意。師曰。風吹日炙。問從上諸聖向什麼處行履。師曰。牽犁拽杷。問古人拈槌豎拂意旨如何。師曰。孤峰無宿客。僧曰。未審意旨如何。師曰。不是守株人。問如何是菩提路。師曰此去襄縣五里。僧曰。向上事如何。師曰。往來不易。問諸聖說不盡處請師舉唱。師曰。萬里神光都一照。誰人敢並日輪齊。問一樹還開華也無。師曰。開來久矣。僧曰。未審還結子也無。師曰。昨夜遭霜了。問臨濟喝德山棒。未審明得什麼邊事。師曰。汝試道看。僧喝。師曰瞎。僧再喝。師曰。遮瞎漢只么亂喝作么。僧禮拜。師便打。問四眾圍繞師說何法。師曰。打草蛇驚。僧曰。未審怎麼生下手。師曰。適來幾合喪身失命。問二龍爭珠誰是得者。師曰。得者失。僧曰。不得者又如何。師曰。珠

【現代漢語翻譯】 現代漢語譯本 開堂日，有僧人問道：『請問禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『我是在少室山巖前親自掌管觀看。』 僧人說：『請禪師再發出洪亮的聲音來應和一聲。』 禪師說：『現在也要讓大家都知道。』 禪師對大眾說：『佛法付與國王大臣和有力的施主檀越（dànyuè，指施捨財物以求功德的人），使燈燈相傳，相續不斷，直到今天。』 『大眾且說，相續的是什麼？』禪師沉默了很久，又說：『今天須得是迦葉（Kāśyapa，佛教中的一位重要弟子）師兄才行。』 僧人問：『如何是和尚您的家風？』 禪師說：『一言截斷千江口，萬仞峰前始得玄。』 問：『如何是首山（Shǒushān，山名，也指代首山禪師）的境界？』 禪師說：『任憑眾人觀看。』 僧人說：『如何是境界中的人？』 禪師說：『吃棒子了嗎？』 僧人禮拜。 禪師說：『且等待別的時機。』 問：『如何是祖師西來意（指禪宗的宗旨）？』 禪師說：『風吹日曬。』 問：『從前的諸位聖賢向什麼地方行進？』 禪師說：『牽犁拉耙。』 問：『古人拈槌豎拂（niān chuí shù fú，禪宗用語，指禪師用動作來表達禪意）的意旨如何？』 禪師說：『孤峰無宿客。』 僧人說：『不知道其中的意旨如何？』 禪師說：『不是守株待兔的人。』 問：『如何是菩提路（指覺悟之路）？』 禪師說：『從這裡去襄縣五里。』 僧人說：『向上之事如何？』 禪師說：『往來不易。』 問：『諸聖說不盡的地方，請禪師您來舉唱。』 禪師說：『萬里神光都一照，誰人敢並日輪齊。』 問：『一樹還開花了嗎？』 禪師說：『開來很久了。』 僧人說：『不知道還結果子了嗎？』 禪師說：『昨夜遭霜了。』 問：『臨濟（Línjì，禪宗大師）的喝聲和德山（Déshān，禪宗大師）的棒打，不知道明白了什麼事情？』 禪師說：『你試著說看。』 僧人喝了一聲。 禪師說：『瞎。』 僧人再喝一聲。 禪師說：『這瞎漢只是這麼亂喝做什麼？』 僧人禮拜。 禪師便打。 問：『四眾圍繞，禪師您說的是什麼法？』 禪師說：『打草驚蛇。』 僧人說：『不知道該如何下手？』 禪師說：『剛才差點喪身失命。』 問：『二龍爭珠，誰是得到珠子的人？』 禪師說：『得到者失去。』 僧人說：『沒有得到珠子的人又如何？』 禪師說：『珠』

English version On the opening day, a monk asked: 'Whose tune are you singing, Master? Whose lineage do you inherit?' The Master said: 'I personally oversee and observe in front of the rock of Shaoshi Mountain (Shàoshì Mountain, a mountain in Henan province).' The monk said: 'Please, Master, add a loud sound in harmony.' The Master said: 'Now I want everyone to know.' The Master said to the assembly: 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors Dànyuè (benefactors who donate wealth to seek merit), so that the lamps are passed on, continuously, until today.' 'Tell me, everyone, what is being continued?' The Master was silent for a long time, then said: 'Today, it must be Venerable Kāśyapa (Kāśyapa, an important disciple in Buddhism) who can do it.' The monk asked: 'What is the style of your family, Master?' The Master said: 'One word cuts off the mouths of a thousand rivers; only before the ten-thousand-仞 peak can one attain the profound.' Asked: 'What is the realm of Shoushan (Shǒushān, mountain name, also refers to Shoushan Zen Master)?' The Master said: 'Let everyone see.' The monk said: 'What is the person in the realm?' The Master said: 'Have you received the stick yet?' The monk bowed. The Master said: 'Wait for another time.' Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' The Master said: 'Wind blows, sun scorches.' Asked: 'Where did all the past sages go?' The Master said: 'Pulling plows and dragging rakes.' Asked: 'What is the meaning of the ancients raising the mallet and the whisk (niān chuí shù fú, Zen term, referring to Zen masters using actions to express Zen meaning)?' The Master said: 'The solitary peak has no lodgers.' The monk said: 'I don't know what the meaning is?' The Master said: 'Not a person waiting by a stump.' Asked: 'What is the Bodhi path (referring to the path of enlightenment)?' The Master said: 'Five miles from here to Xiang County.' The monk said: 'What about the matter beyond?' The Master said: 'Going back and forth is not easy.' Asked: 'Please, Master, sing about the places that the sages could not fully express.' The Master said: 'Ten thousand miles of divine light all illuminate at once; who dares to stand side by side with the sun?' Asked: 'Does a tree still bloom?' The Master said: 'It has been blooming for a long time.' The monk said: 'I don't know if it has borne fruit yet?' The Master said: 'It was frosted last night.' Asked: 'Linji's (Línjì, a Zen master) shout and Deshan's (Déshān, a Zen master) stick, what did they understand?' The Master said: 'You try to say it.' The monk shouted. The Master said: 'Blind.' The monk shouted again. The Master said: 'What is this blind man doing, shouting so randomly?' The monk bowed. The Master then hit him. Asked: 'What Dharma are you teaching, Master, surrounded by the four assemblies?' The Master said: 'Startling the snake in the grass.' The monk said: 'I don't know how to start?' The Master said: 'You almost lost your life just now.' Asked: 'Two dragons fighting for a pearl, who is the one who gets it?' The Master said: 'The one who gets it loses it.' The monk said: 'What about the one who doesn't get it?' The Master said: 'Pearl'

【English Translation】 English version On the opening day, a monk asked: 'Whose tune are you singing, Master? Whose lineage do you inherit?' The Master said: 'I personally oversee and observe in front of the rock of Shaoshi Mountain (Shàoshì Mountain, a mountain in Henan province).' The monk said: 'Please, Master, add a loud sound in harmony.' The Master said: 'Now I want everyone to know.' The Master said to the assembly: 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors Dànyuè (benefactors who donate wealth to seek merit), so that the lamps are passed on, continuously, until today.' 'Tell me, everyone, what is being continued?' The Master was silent for a long time, then said: 'Today, it must be Venerable Kāśyapa (Kāśyapa, an important disciple in Buddhism) who can do it.' The monk asked: 'What is the style of your family, Master?' The Master said: 'One word cuts off the mouths of a thousand rivers; only before the ten-thousand-仞 peak can one attain the profound.' Asked: 'What is the realm of Shoushan (Shǒushān, mountain name, also refers to Shoushan Zen Master)?' The Master said: 'Let everyone see.' The monk said: 'What is the person in the realm?' The Master said: 'Have you received the stick yet?' The monk bowed. The Master said: 'Wait for another time.' Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' The Master said: 'Wind blows, sun scorches.' Asked: 'Where did all the past sages go?' The Master said: 'Pulling plows and dragging rakes.' Asked: 'What is the meaning of the ancients raising the mallet and the whisk (niān chuí shù fú, Zen term, referring to Zen masters using actions to express Zen meaning)?' The Master said: 'The solitary peak has no lodgers.' The monk said: 'I don't know what the meaning is?' The Master said: 'Not a person waiting by a stump.' Asked: 'What is the Bodhi path (referring to the path of enlightenment)?' The Master said: 'Five miles from here to Xiang County.' The monk said: 'What about the matter beyond?' The Master said: 'Going back and forth is not easy.' Asked: 'Please, Master, sing about the places that the sages could not fully express.' The Master said: 'Ten thousand miles of divine light all illuminate at once; who dares to stand side by side with the sun?' Asked: 'Does a tree still bloom?' The Master said: 'It has been blooming for a long time.' The monk said: 'I don't know if it has borne fruit yet?' The Master said: 'It was frosted last night.' Asked: 'Linji's (Línjì, a Zen master) shout and Deshan's (Déshān, a Zen master) stick, what did they understand?' The Master said: 'You try to say it.' The monk shouted. The Master said: 'Blind.' The monk shouted again. The Master said: 'What is this blind man doing, shouting so randomly?' The monk bowed. The Master then hit him. Asked: 'What Dharma are you teaching, Master, surrounded by the four assemblies?' The Master said: 'Startling the snake in the grass.' The monk said: 'I don't know how to start?' The Master said: 'You almost lost your life just now.' Asked: 'Two dragons fighting for a pearl, who is the one who gets it?' The Master said: 'The one who gets it loses it.' The monk said: 'What about the one who doesn't get it?' The Master said: 'Pearl'

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在什麼處。問維摩默然文殊贊善。未審此意如何。師曰。當時聽眾必不如是。僧曰。未審維摩默然意旨如何。師曰。知恩者少負恩者多。問一切諸佛皆從此經出。如何是此經。師曰。低聲低聲。僧曰。如何受持。師曰。切不得污染。問世尊滅后法付何人。師曰。好個問頭無人答得。問見色便見心。諸法無形將何所見。師曰。一家有事百家忙。僧曰。學人不會。乞師再指。師曰。三日看取。問如人入京朝聖主。只到潼關便卻回時如何。師曰。猶是鈍漢。問路逢達道人不將語默對。未審將什麼對。師曰。瞥爾三千界。問一句瞭然超百億。如何是一句。師曰。到處舉似人。僧曰。畢竟事如何。師曰。但知恁么道。問如何是古佛心。師曰。鎮州蘿蔔重三斤。問虛空以何為體。師曰。老僧在汝腳底。僧曰。和尚為什麼在學人腳底。師曰。知汝是個瞎漢。問如何是玄中的。師曰。有言須道卻。僧曰。此意如何。師曰。無言鬼也瞋。問如何是衲僧眼。師曰。此問猶不當。僧曰。當后如何。師曰。堪作么。問如何得離眾緣去。師曰。千年一遇。僧曰。不離時如何。師曰。立在眾人前。問如何是大安樂人。師曰。不見有一法。僧曰。將何為人。師曰。謝阇梨領話。問如何是常在底人。師曰。亂走作么。問一毫未發時如何。師曰路逢穿耳客

【現代漢語翻譯】 現代漢語譯本 『在什麼處』。問維摩（Vimalakirti，一位著名的在家菩薩）默然不語，文殊（Manjusri，智慧的菩薩）讚歎說『好』。請問這其中的意思是什麼？ 師父說：『當時的聽眾肯定不這樣認為。』 僧人問：『請問維摩默然不語的意旨是什麼？』 師父說：『知恩的人少，忘恩的人多。』 問：『一切諸佛都從此經而出，如何是此經？』 師父說：『低聲，低聲。』 僧人問：『如何受持？』 師父說：『千萬不能污染。』 問：『世尊（釋迦牟尼佛）滅度后，佛法付託給何人？』 師父說：『好一個問題，沒有人能回答。』 問：『見色便見心，諸法無形，將用什麼來見？』 師父說：『一家有事，百家忙。』 僧人說：『學人不會，請師父再次指點。』 師父說：『三日後自己看。』 問：『如有人入京朝拜聖主，只到潼關便返回，這是什麼情況？』 師父說：『還是個遲鈍的人。』 問：『路上遇到得道之人，不以言語或沉默相對，請問用什麼相對？』 師父說：『一瞥之間，三千世界。』 問：『一句瞭然，超越百億，如何是一句？』 師父說：『到處告訴別人。』 僧人問：『究竟是怎麼回事？』 師父說：『只知道這樣說。』 問：『如何是古佛心？』 師父說：『鎮州的蘿蔔重三斤。』 問：『虛空以什麼為本體？』 師父說：『老僧就在你的腳底。』 僧人問：『和尚為什麼在學人腳底？』 師父說：『知道你是個瞎子。』 問：『如何是玄中的？』 師父說：『有話必須說出來。』 僧人問：『此意如何？』 師父說：『不說，鬼也會生氣。』 問：『如何是衲僧（修行僧人）的眼？』 師父說：『這個問題還不恰當。』 僧人問：『不恰當之後如何？』 師父說：『能做什麼？』 問：『如何才能脫離眾緣？』 師父說：『千年一遇。』 僧人問：『不脫離時如何？』 師父說：『站在眾人面前。』 問：『如何是大安樂人？』 師父說：『不見有一法。』 僧人問：『將什麼作為人？』 師父說：『感謝阇梨（Acharya，導師）領會我的話。』 問：『如何是常在的人？』 師父說：『亂跑什麼？』 問：『一毫未發時如何？』 師父說：『路上遇到穿耳的人。』

【English Translation】 English version 『Where is it?』 Asked Vimalakirti (a famous lay Bodhisattva) remained silent, and Manjusri (the Bodhisattva of wisdom) praised, 『Good.』 May I ask what is the meaning of this? The master said: 『The audience at that time must not have thought so.』 The monk asked: 『May I ask what is the intention of Vimalakirti's silence?』 The master said: 『Few are grateful, many are ungrateful.』 Asked: 『All Buddhas come from this sutra, what is this sutra?』 The master said: 『Lower your voice, lower your voice.』 The monk asked: 『How to uphold it?』 The master said: 『Absolutely do not pollute it.』 Asked: 『After the World Honored One (Shakyamuni Buddha) passes away, to whom will the Dharma be entrusted?』 The master said: 『A good question, no one can answer it.』 Asked: 『Seeing form is seeing mind, all dharmas are formless, what will be used to see?』 The master said: 『One family has trouble, a hundred families are busy.』 The monk said: 『The student does not understand, please master point it out again.』 The master said: 『Look at it yourself in three days.』 Asked: 『If someone enters the capital to pay homage to the holy lord, but returns after only reaching Tongguan, what is the situation?』 The master said: 『Still a dull person.』 Asked: 『Meeting a person who has attained the Tao on the road, not responding with words or silence, what should be used to respond?』 The master said: 『In a glimpse, three thousand worlds.』 Asked: 『One sentence is clear, surpassing hundreds of millions, what is one sentence?』 The master said: 『Tell everyone everywhere.』 The monk asked: 『What is the ultimate matter?』 The master said: 『Just know to say it like this.』 Asked: 『What is the ancient Buddha's mind?』 The master said: 『The turnips in Zhenzhou weigh three pounds.』 Asked: 『What is the substance of emptiness?』 The master said: 『The old monk is at the bottom of your feet.』 The monk asked: 『Why is the monk at the bottom of the student's feet?』 The master said: 『Knowing you are blind.』 Asked: 『What is the mysterious within the mysterious?』 The master said: 『If there are words, they must be spoken.』 The monk asked: 『What is the meaning of this?』 The master said: 『If there are no words, even ghosts will be angry.』 Asked: 『What is the eye of a mendicant monk (a practitioner)?』 The master said: 『This question is still not appropriate.』 The monk asked: 『What after it is not appropriate?』 The master said: 『What can be done?』 Asked: 『How to get away from all conditions?』 The master said: 『Once in a thousand years.』 The monk asked: 『What if not separated?』 The master said: 『Standing in front of everyone.』 Asked: 『What is a person of great bliss?』 The master said: 『Not seeing a single dharma.』 The monk asked: 『What is taken as a person?』 The master said: 『Thank you Acharya (teacher) for understanding my words.』 Asked: 『What is the person who is always present?』 The master said: 『What are you running around for?』 Asked: 『What is it like when a hair has not yet been released?』 The master said: 『Meeting a pierced-ear guest on the road.』

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。僧曰。發后如何。師曰。不用更遲疑。問無絃琴請師音韻。師良久曰。還聞么。僧曰。不聞。師曰。何不高聲聞著。問學人久處沉迷請師一接。師曰。老僧無恁么閑功夫。僧曰。和尚為什麼如此。師曰。要行即行要坐即坐。問如何是離凡聖底句。師曰。嵩山安和尚。僧曰。莫便是和尚極則處否。師曰。南嶽讓禪師。問學人乍入叢林乞師指示。師曰。阇梨到此多少時也。僧曰。已經冬夏。師曰。莫錯舉似人。問有一人蕩盡來時師還接否。師曰。蕩盡即不無。那個是誰。僧曰。今日風高月冷。師曰。僧堂內幾人坐臥。僧無對。師曰。賺殺老僧。問如何是梵音相。師曰。驢鳴狗吠。問如何是徑截一路。師曰。或在山間或在樹下。問曹溪一句天下人聞。未審和尚一句什麼人得聞。師曰。不出三門外。僧曰。為什麼不出三門外。師曰。舉似天下人。僧問。如何是和尚不欺人眼。師曰。看看冬到來。僧曰。究竟如何。師曰。即便春風至。問遠聞和尚寸絲不掛。及至到來為什麼有山可守。師曰。道什麼。僧喝。師亦喝。僧禮拜。師曰。放汝二十棒。師次住寶安山廣教院亦第一世。后徇眾請入城下寶應院(即南院第三世)三處法席海眾常臻。淳化三年十二月四日午時上堂說偈示眾曰。

今年六十七　老病隨緣且遣日　今年記卻來

【現代漢語翻譯】 現代漢語譯本： 僧人問：『剃度之後如何？』 師父說：『不用再遲疑。』 問：『請師父彈奏一曲無絃琴。』 師父良久后說：『聽見了嗎？』 僧人說：『沒聽見。』 師父說：『為何不提高聲音聽呢？』 問：『學人長期處於沉迷狀態，請師父指點。』 師父說：『老僧沒有那麼多閑工夫。』 僧人說：『和尚為何如此？』 師父說：『要走就走，要坐就坐。』 問：『如何是超越凡聖的語句？』 師父說：『嵩山安和尚（指嵩山安禪師）。』 僧人說：『莫非這就是和尚您的最高境界嗎？』 師父說：『南嶽讓禪師（指南嶽懷讓禪師）。』 問：『學人初入叢林，乞求師父指示。』 師父說：『阇梨（梵語，意為弟子）到這裡多久了？』 僧人說：『已經過了一年。』 師父說：『不要錯誤地告訴別人。』 問：『如果有一個人蕩盡所有，來時師父還接納嗎？』 師父說：『蕩盡是不無可能，但那個人是誰？』 僧人說：『今日風高月冷。』 師父說：『僧堂內有多少人坐臥？』 僧人無言以對。 師父說：『騙了老僧。』 問：『如何是梵音相？』 師父說：『驢叫狗吠。』 問：『如何是徑直的一條路？』 師父說：『或在山間，或在樹下。』 問：『曹溪（指六祖慧能）的一句話天下人都聽聞，不知和尚您的一句話什麼人能聽聞？』 師父說：『不出三門外。』 僧人說：『為什麼不出三門外？』 師父說：『告訴天下人。』 僧人問：『如何是和尚您不欺騙人的眼睛？』 師父說：『看看冬天到來。』 僧人說：『究竟如何？』 師父說：『即便春風至。』 問：『遠聞和尚您一絲不掛，及至到來為什麼有山可守？』 師父說：『說什麼？』 僧人喝一聲。 師父也喝一聲。 僧人禮拜。 師父說：『放你二十棒。』 師父後來住在寶安山廣教院，也是第一世。後來應大眾請求進入城下的寶應院（即南院第三世），三處法席海眾常來。 淳化三年十二月四日午時上堂，說偈示眾說： 『今年六十七，老病隨緣且遣日，今年記卻來。』

【English Translation】 English version: A monk asked: 'What happens after shaving the head?' The master said: 'No need for further hesitation.' Asked: 'Please, Master, play a tune on the stringless zither.' The master said after a long pause: 'Do you hear it?' The monk said: 'I don't hear it.' The master said: 'Why don't you listen more loudly?' Asked: 'The student has long been in delusion, please guide me, Master.' The master said: 'This old monk doesn't have that much free time.' The monk said: 'Why is the venerable monk like this?' The master said: 'Walk when you want to walk, sit when you want to sit.' Asked: 'What is the phrase that transcends the mundane and the sacred?' The master said: 'An heshang (a respectful term for a Buddhist monk) of Songshan (Mount Song).' (Referring to Chan Master An of Songshan) The monk said: 'Is that perhaps the ultimate state of the venerable monk?' The master said: 'Chan Master Rang (Huairang) of Nanyue (Mount Heng in Hunan).' (Referring to Huairang, a prominent Chan master) Asked: 'The student has just entered the monastery, begging for the Master's instruction.' The master said: 'How long has Shali (Sanskrit term for disciple) been here?' The monk said: 'It has already been a year.' The master said: 'Don't tell people the wrong thing.' Asked: 'If there is a person who has exhausted everything, will the Master still accept him when he comes?' The master said: 'Exhaustion is not impossible, but who is that person?' The monk said: 'Today the wind is high and the moon is cold.' The master said: 'How many people are sitting and lying down in the monks' hall?' The monk had no answer. The master said: 'You have deceived this old monk.' Asked: 'What is the appearance of Brahma's sound?' The master said: 'The braying of a donkey and the barking of a dog.' Asked: 'What is the direct path?' The master said: 'Perhaps in the mountains, perhaps under the trees.' Asked: 'A saying from Caoxi (referring to Huineng, the Sixth Patriarch) is heard by everyone in the world, I wonder whose ears can hear a saying from you, Master?' The master said: 'It doesn't go beyond the three gates.' The monk said: 'Why doesn't it go beyond the three gates?' The master said: 'Tell everyone in the world.' The monk asked: 'How is it that the venerable monk does not deceive people's eyes?' The master said: 'See when winter arrives.' The monk said: 'What is the ultimate outcome?' The master said: 'Then the spring breeze will arrive.' Asked: 'I heard from afar that the venerable monk does not hang a single thread, but why is there a mountain to guard when I arrive?' The master said: 'What are you saying?' The monk shouted. The master also shouted. The monk bowed. The master said: 'Release you with twenty blows.' The master later resided at Guangjiao Monastery on Bao'an Mountain, also as the first abbot. Later, at the request of the assembly, he entered Baoying Monastery (the third generation of the Nanyuan lineage) below the city. The Dharma seat was always filled with a large gathering of people in these three places. On the fourth day of the twelfth month of the third year of Chunhua, at noon, he ascended the hall and spoke a verse to instruct the assembly, saying: 'This year I am sixty-seven, I let the days pass with old age and sickness, remember this year and come again.'

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年事 　來年記著今朝日

至四年月日與時無爽前記。上堂辭眾。仍說偈曰。

白銀世界金色身　　情與非情共一真 　明暗盡時俱不照　　日輪午後見全身

言訖安坐。日將昳而逝。壽六十有八。茶毗收舍利。

前潭州報慈歸真大師德韶法嗣

蘄州三角山志謙禪師。僧問如何是佛。師曰。速禮三拜。

郢州興陽詞鐸禪師(第三世住)僧問。佛界與眾生界相去多少。師曰。道不得。僧曰。真個那。師曰。有些子。問傘蓋忽臨于寶坐。師今何異鵲巢時。師曰。道不得。僧曰。即今底。師曰。輸汝一佛法。

前汝州首山省念禪師法嗣

汾州善昭禪師上堂謂眾曰。凡一句語須具三玄門。每一玄門須具三要。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用且要共爾商量。先用后照爾也須是個人始得。照用同時爾作么生當抵。照用不同時爾又作么生湊泊。僧問。如何是大道之源。師曰。掘地覓青天。曰何得如此。師曰。識取幽玄。問如何是賓中賓。師曰。合掌庵前問世尊。曰如何是賓中主。師曰。對面無儔侶。曰如何是主中賓。師曰。陣雲橫海上。拔劍攪龍門。曰如何是主中主。師曰。三頭六臂驚天地。忿怒那吒撲帝鐘。

曹溪別出第二世

【現代漢語翻譯】 現代漢語譯本 年事 來年記著今朝日 至四年月日與時無爽前記。上堂辭眾。仍說偈曰。 白銀世界金色身，情與非情共一真 明暗盡時俱不照，日輪午後見全身 言訖安坐。日將昳而逝。壽六十有八。茶毗收舍利。 前潭州報慈歸真大師德韶法嗣 蘄州三角山志謙禪師。僧問如何是佛？師曰：速禮三拜。 郢州興陽詞鐸禪師（第三世住）。僧問：佛界與眾生界相去多少？師曰：道不得。僧曰：真個那？師曰：有些子。問：傘蓋忽臨于寶坐，師今何異鵲巢時？師曰：道不得。僧曰：即今底？師曰：輸汝一佛法。 前汝州首山省念禪師法嗣 汾州善昭禪師上堂謂眾曰：凡一句語須具三玄門，每一玄門須具三要。有照有用，或先照後用，或先用后照，或照用同時，或照用不同時。先照後用且要共爾商量，先用后照爾也須是個人始得。照用同時爾作么生當抵？照用不同時爾又作么生湊泊？僧問：如何是大道之源？師曰：掘地覓青天。曰：何得如此？師曰：識取幽玄。問：如何是賓中賓？師曰：合掌庵前問世尊（釋迦摩尼佛）。曰：如何是賓中主？師曰：對面無儔侶。曰：如何是主中賓？師曰：陣雲橫海上，拔劍攪龍門。曰：如何是主中主？師曰：三頭六臂驚天地，忿怒那吒（佛教護法神）撲帝鐘。 曹溪別出第二世

【English Translation】 English version Years Remember today's sun in the coming year. On the fourth day of the year, everything was as previously recorded. He ascended the hall to bid farewell to the assembly, reciting a verse: 'A silver world, a golden body, Sentient and non-sentient, all share one truth. When darkness and light cease, nothing is illuminated, The full form is seen when the sun is past noon.' After speaking, he sat peacefully. He passed away as the sun declined. He lived to be sixty-eight years old. His body was cremated, and relics were collected. Former Tanzhou Bao Ci Guizhen Great Master Deshao's Dharma successor. Qizhou, Triangle Mountain, Zen Master Zhiqian. A monk asked: 'What is Buddha?' The master said: 'Quickly bow three times.' Yingzhou, Xingyang, Zen Master Ci Duo (third abbot). A monk asked: 'How far apart are the Buddha realm and the sentient being realm?' The master said: 'Cannot be spoken.' The monk said: 'Really?' The master said: 'Somewhat.' Asked: 'If the umbrella suddenly descends upon the precious seat, how is the master different from when the magpie nested?' The master said: 'Cannot be spoken.' The monk said: 'What about right now?' The master said: 'I'll concede you one Buddha-dharma.' Former Ruzhou, Shoushan, Zen Master Xingnian's Dharma successor. Fenzhou, Zen Master Shanshao, addressing the assembly, said: 'Every phrase must possess three profound gates, and each profound gate must possess three essentials: illumination and function. Either illumination before function, or function before illumination, or illumination and function simultaneously, or illumination and function at different times. Illumination before function, we should discuss together. Function before illumination, you must be a person to understand. Illumination and function simultaneously, how will you resist? Illumination and function at different times, how will you reconcile?' A monk asked: 'What is the source of the Great Path?' The master said: 'Digging the earth to find the blue sky.' The monk said: 'How can it be like this?' The master said: 'Recognize the profound mystery.' Asked: 'What is guest within guest?' The master said: 'Join your palms before the hermitage and ask the World-Honored One (Sakyamuni Buddha).' The monk said: 'What is guest within host?' The master said: 'Facing you, there are no companions.' The monk said: 'What is host within guest?' The master said: 'Battle clouds lie across the sea, drawing swords to stir the dragon gate.' The monk said: 'What is host within host?' The master said: 'Three heads and six arms startle heaven and earth, the wrathful Nezha (Buddhist protector deity) strikes the imperial bell.' Second generation branching out from Caoxi.

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前南陽慧忠國師法嗣

吉州耽源山真應禪師。為國師侍者時。一日國師在法堂中。師入來。國師乃放下一足。師見便出。良久卻回。國師曰。適來意怎麼生。師云。向阿誰說即得。國師曰。我問爾。師云什麼處見某甲。師又問。百年後有人問極則事如何。國師曰。幸自可憐生。須要覓個護身符子作么。異日師攜籃子歸方丈。國師問。籃里什麼物。師曰。青梅。國師曰。將來何用。師曰。供養。國師曰。青在爭堪供養。師曰。以此表獻。國師曰。佛不受供養。師曰。某甲只恁么。和尚如何。國師曰。我不供養。師曰。為什麼不供養。國師曰。我無果子。百丈海和尚在泐潭山牽車次。師曰。車在遮里牛在什麼處。海斫額。師乃拭目。麻谷問。十二面觀音豈不是聖。師曰是。麻谷與師一摑。師曰。想汝未到此境。國師諱日設齋。有僧問曰。國師還來否。師曰。未具他心。曰又用設齋作么。師曰。不斷世諦。

洛陽荷澤神會大師法嗣

黃州大石山福琳禪師荊州人也。姓元氏。木儒家子。幼歸釋氏。就玄靜寺謙著禪師剃度登戒。遊方遇荷澤師。示無念靈知不從緣有。即煥然見諦。后抵黃州大石山結庵而居。四方禪侶依之甚眾。唐興元二年入滅。壽八十有二。

沂水蒙山光寶禪師并州人也。姓周氏

【現代漢語翻譯】 現代漢語譯本 前南陽慧忠國師（Huizhong Guoshi of Nanyang，禪師名號）的法嗣，吉州耽源山真應禪師（Zhenying Chanshi of Danyuanshan, Jizhou，禪師名號）。當禪師作為國師的侍者時，一日國師在法堂中，禪師走進來。國師便放下一隻腳。禪師見了就出去了。過了很久又回來，國師說：『剛才你的意思是什麼？』禪師說：『向誰說才行呢？』國師說：『我問你。』禪師說：『在什麼地方見到我？』禪師又問：『百年後有人問什麼是極則之事，該如何回答？』國師說：『已經夠可憐了，還需要找個護身符做什麼？』 有一天，禪師提著籃子回方丈。國師問：『籃子里是什麼？』禪師說：『青梅。』國師說：『拿來做什麼？』禪師說：『供養。』國師說：『青的怎麼能供養？』禪師說：『用這個來表達我的心意。』國師說：『佛不受供養。』禪師說：『我只是這樣，和尚您怎麼樣？』國師說：『我不供養。』禪師說：『為什麼不供養？』國師說：『我沒有果子。』 百丈海和尚（Baizhang Haiheshang，禪師名號）在泐潭山（Letanshan，山名）牽車的時候，禪師說：『車在這裡，牛在哪裡？』海和尚用斧頭砍自己的額頭，禪師就擦眼睛。 麻谷（Magu，禪師名號）問：『十二面觀音（Twelve-faced Guanyin，菩薩名號）難道不是聖嗎？』禪師說是。麻谷打了禪師一下，禪師說：『想必你還沒到這個境界。』 國師忌日設齋，有僧人問：『國師還來嗎？』禪師說：『沒有他心通。』僧人說：『那還設齋做什麼？』禪師說：『不斷世俗的規矩。』

洛陽荷澤神會大師（Heze Shenhui Dashi of Luoyang，禪師名號）的法嗣，黃州大石山福琳禪師（Fulin Chanshi of Dashishan, Huangzhou，禪師名號），是荊州人，姓元。他出身於信奉儒家的家庭，從小就皈依佛門，在玄靜寺（Xuanjing Temple，寺廟名）由謙著禪師（Qianzhuo Chanshi，禪師名號）剃度並受戒。遊歷四方時遇到了荷澤禪師，荷澤禪師開示『無念靈知，不從緣有』的道理，他立刻開悟見性。之後到黃州大石山結庵居住，四方的禪友都來依止他，人數眾多。唐興元二年圓寂，享年八十二歲。

沂水蒙山光寶禪師（Guangbao Chanshi of Mengshan, Yishui，禪師名號），是并州人，姓周。

【English Translation】 English version The Dharma successor of the former National Teacher Huizhong of Nanyang (Huizhong Guoshi of Nanyang), Zen Master Zhenying of Danyuanshan in Jizhou (Zhenying Chanshi of Danyuanshan, Jizhou). When the Zen Master was serving as the National Teacher's attendant, one day the National Teacher was in the Dharma hall, and the Zen Master entered. The National Teacher then put down one foot. Upon seeing this, the Zen Master left. After a long while, he returned, and the National Teacher said, 'What was your intention just now?' The Zen Master said, 'To whom can I say it?' The National Teacher said, 'I am asking you.' The Zen Master said, 'Where did you see me?' The Zen Master then asked, 'If someone asks about the ultimate matter a hundred years from now, how should it be answered?' The National Teacher said, 'It is already pitiful enough; why is there a need to seek a talisman?' One day, the Zen Master carried a basket back to his abbot's quarters. The National Teacher asked, 'What is in the basket?' The Zen Master said, 'Green plums.' The National Teacher said, 'What are they for?' The Zen Master said, 'For offering.' The National Teacher said, 'How can green ones be offered?' The Zen Master said, 'I offer them to express my sincerity.' The National Teacher said, 'The Buddha does not accept offerings.' The Zen Master said, 'I am just doing this; what about you, Venerable?' The National Teacher said, 'I do not make offerings.' The Zen Master said, 'Why do you not make offerings?' The National Teacher said, 'I have no fruit.' When Monk Baizhang Hai (Baizhang Haiheshang) was pulling a cart on Mount Letan (Letanshan), the Zen Master said, 'The cart is here; where is the ox?' Hai chopped his forehead with an axe, and the Zen Master wiped his eyes. Magu (Magu) asked, 'Isn't the Twelve-faced Guanyin (Twelve-faced Guanyin) a sage?' The Zen Master said yes. Magu slapped the Zen Master, and the Zen Master said, 'I suppose you have not reached this state.' On the anniversary of the National Teacher's death, a vegetarian feast was held. A monk asked, 'Will the National Teacher come?' The Zen Master said, 'He does not have telepathy.' The monk said, 'Then why hold the feast?' The Zen Master said, 'We do not break worldly customs.'

The Dharma successor of Master Heze Shenhui of Luoyang (Heze Shenhui Dashi of Luoyang), Zen Master Fulin of Dashishan in Huangzhou (Fulin Chanshi of Dashishan, Huangzhou), was a native of Jingzhou, with the surname Yuan. He came from a Confucian family and took refuge in Buddhism at a young age. He was tonsured and ordained by Zen Master Qianzhuo (Qianzhuo Chanshi) at Xuanjing Temple (Xuanjing Temple). While traveling, he met Zen Master Heze, who revealed the principle of 'non-conceptual awareness, not arising from conditions,' and he immediately awakened and saw his true nature. Later, he settled in a hermitage on Mount Dashishan in Huangzhou, and many Zen practitioners came to rely on him. He passed away in the second year of the Xingyuan era of the Tang Dynasty, at the age of eighty-two.

Zen Master Guangbao of Mengshan in Yishui (Guangbao Chanshi of Mengshan, Yishui), was a native of Bingzhou, with the surname Zhou.

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。初謁荷澤和尚服勤左右。荷澤一日謂之曰。汝名光寶。名以定體。寶即己有光非外求。縱汝意用而無少乏。長夜蒙照而無間歇。汝還信否。師曰。信則信矣。未審光之與寶同耶異耶。荷澤曰。光即寶寶即光。何有同異之名乎。師曰。眼耳緣聲色時為復抗行為有回互。荷澤曰。抗互且置。汝指何法為聲色之體乎。師曰。如師所說。即無有聲色可得。荷澤曰。汝若了聲色體空。亦信眼耳諸根及與凡聖平等如幻。抗行回互其理昭然。師由是領悟禮辭而去。初隱沂水蒙山。唐元和二年圓寂。壽年九十。

曹溪別出第五世

前遂州道圓禪師法嗣

終南山圭峰宗密禪師果州西充人也。姓何氏。家本豪盛髫齔通儒書。冠歲探釋典。唐元和二年將赴貢舉。遇造圓和尚法席欣然契會遂求披削。當年進具。一日隨眾僧齋于府吏任灌家居下位。以次受經。得圓覺十二章。覽未終軸感悟流涕。歸以所悟之旨告于圓。圓撫之曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣無自滯於一隅也。師涕泣奉命禮辭而去。因謁荊南張禪師(南印)張曰。傳教人也。當宣導于帝都。復見洛陽照禪師(奉國神照)照曰。菩薩人也誰能識之。尋抵襄漢。因病僧付華嚴疏。即上都澄觀大師之所撰也。師未嘗聽習一覽而講。自欣所遇曰。曏者諸師述

【現代漢語翻譯】 現代漢語譯本： 最初，他拜見荷澤和尚，勤奮地侍奉左右。荷澤有一天對他說：『你的名字叫光寶（Guangbao，意為光芒和寶藏）。名字決定了你的本體。寶藏就在你自身，光芒不是從外求來的。縱然你隨意使用它，也不會有絲毫的匱乏。長夜漫漫，它照耀著你，永不間斷。你相信嗎？』禪師說：『相信，我是相信的。只是不知道光和寶，是相同還是不同呢？』荷澤說：『光就是寶，寶就是光。哪裡有什麼相同和不同的說法呢？』禪師說：『眼睛和耳朵接觸到聲音和顏色時，有時會產生對抗，有時會有交替，這是怎麼回事呢？』荷澤說：『對抗和交替暫且不談。你指的是什麼法，作為聲音和顏色的本體呢？』禪師說：『正如您所說，根本沒有聲音和顏色可以得到。』荷澤說：『你如果明白了聲音和顏色的本體是空，也就相信了眼睛、耳朵等諸根，以及凡人和聖人，都平等如幻。對抗和交替的道理也就昭然若揭了。』禪師因此領悟，告別離去。最初隱居在沂水的蒙山。唐元和二年圓寂，享年九十歲。

曹溪別出第五世

前遂州道圓禪師的法嗣

終南山圭峰宗密禪師，是果州西充人，姓何。家境豪富，年幼時就精通儒家典籍。成年後開始研究佛經。唐元和二年，將要參加科舉考試時，遇到了道圓和尚的法席，欣然契合，於是請求剃度。當年就受了具足戒。有一天，跟隨眾僧在府吏任灌家中齋戒，坐在下位，依次接受經文。得到《圓覺經》第十二章，還沒看完一卷，就感悟流涕。回去后把所悟的道理告訴道圓。道圓撫摸著他說：『你應當大力弘揚圓頓之教。這是諸佛授予你的。去吧，不要只停留在一個地方。』禪師哭泣著接受命令，告別離去。於是拜見了荊南張禪師（Zhang Chanshi，南印），張禪師說：『你是傳教的人啊，應當在帝都宣揚教義。』又見到了洛陽照禪師（Zhao Chanshi，奉國神照），照禪師說：『你是菩薩啊，誰能認識你呢？』不久到了襄漢，因為生病的僧人交付了《華嚴疏》，就是上都澄觀大師所撰寫的。禪師從未聽過學習過，但一覽之下就能講解。他欣喜地說道：『之前那些老師們講述的』

【English Translation】 English version: Initially, he visited Heze (Heze, name of a Chan master) and diligently served him. One day, Heze said to him, 'Your name is Guangbao (Guangbao, meaning 'light and treasure'). The name defines your essence. The treasure is within you, and the light is not to be sought externally. Even if you use it freely, there will be no lack. Through the long night, it illuminates you without interruption. Do you believe it?' The Chan master said, 'I believe, I do believe it. But I don't know if the light and the treasure are the same or different?' Heze said, 'Light is treasure, and treasure is light. Where is there any talk of same or different?' The Chan master said, 'When the eyes and ears come into contact with sounds and colors, sometimes there is resistance, and sometimes there is alternation. What is the reason for this?' Heze said, 'Let's put aside resistance and alternation for now. What Dharma (Dharma, the teachings of Buddhism) are you referring to as the essence of sounds and colors?' The Chan master said, 'As you said, there is no sound or color to be obtained.' Heze said, 'If you understand that the essence of sounds and colors is empty, you will also believe that the eyes, ears, and other senses, as well as ordinary people and sages, are equally illusory. The principle of resistance and alternation will then be clear.' The Chan master thus realized and bid farewell. He initially lived in seclusion in Mengshan (Mengshan, a mountain) in Yishui. He passed away in the second year of the Yuanhe era of the Tang Dynasty, at the age of ninety.

Fifth Generation from Caoxi (Caoxi, the place where the Sixth Patriarch Huineng resided)

Successor of Chan Master Daoyuan (Daoyuan, name of a Chan master) of Qian Suizhou

Chan Master Zongmi (Zongmi, name of a Chan master) of Guifeng (Guifeng, a mountain) in Zhongnan Mountain, was from Xichong in Guozhou, with the surname He. His family was wealthy, and he was proficient in Confucian classics from a young age. After adulthood, he began to study Buddhist scriptures. In the second year of the Yuanhe era of the Tang Dynasty, when he was about to take the imperial examination, he encountered the Dharma assembly of Heze Daoyuan, and was delighted to join, so he requested ordination. He received the full precepts that year. One day, he followed the monks to a vegetarian meal at the home of the government official Ren Guan, sitting in a lower position, and received the scriptures in order. He obtained Chapter Twelve of the Yuanjue Sutra (Yuanjue Sutra, the Sutra of Perfect Enlightenment), and before he finished reading the scroll, he was moved to tears. After returning, he told Daoyuan the principles he had understood. Daoyuan stroked him and said, 'You should vigorously promote the teachings of perfect enlightenment. This is what the Buddhas have bestowed upon you. Go, do not stay in one place.' The Chan master wept and accepted the order, bidding farewell. He then visited Chan Master Zhang (Zhang Chanshi) of Jingnan, who said, 'You are a preacher, you should promote the teachings in the capital.' He also met Chan Master Zhao (Zhao Chanshi) of Luoyang, who said, 'You are a Bodhisattva, who can recognize you?' Soon he arrived in Xianghan, and because of a sick monk, he was given the Huayan Commentary (Huayan Commentary, a commentary on the Avatamsaka Sutra), which was written by Master Chengguan (Chengguan, name of a Buddhist master) of Shangdu. The Chan master had never heard or studied it, but he could explain it after reading it once. He said with joy, 'What those teachers said before'

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作罕窮厥旨。未若此疏辭源流暢幽賾煥然。吾禪遇南宗教逢圓覺。一言之下心地開通。一軸之中義天朗耀。今復偶茲絕筆罄竭於懷。暨講終思見疏主。時屬門人太恭斷臂酬恩。師先赍書上疏主。遙敘師資往復慶慰。尋太恭痊損。方隨侍至上都執弟子之禮。觀曰。毗盧華藏能隨我游者其汝乎。師預觀之室雖日新其德。而認筌執象之患永亡矣。北遊清涼山回住鄠縣草堂寺。未幾復入寺南圭峰蘭若。大和中微入內賜紫衣。帝累問法要。朝士歸慕。惟相國裴公休深入堂奧。受教為外護。師以禪教學者互相非毀。遂著禪源諸詮。寫錄諸家所述。詮表禪門根源道理。文字句偈集為一藏(或云。一百卷)以貽後代。其都序略曰。禪是天竺之語。具云禪那。翻云思惟修。亦云靜慮。皆是定慧之通稱也。源者。是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性是禪之本源。故云禪源。亦名禪那。理行者。此之本源是禪理。忘情契之是禪行。故云理行。然今所集諸家述作。多譚禪理少說禪行。故且以禪源題之。今時有但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然非離真性別有禪體。但眾生迷真合塵即名散亂。背塵合真名為禪定。若直論本性。即非真非妄無背無合無定無亂。誰言禪乎。況此

【現代漢語翻譯】 現代漢語譯本： 作者罕窮究其中的旨意。比不上這篇疏文辭源流暢，深奧的道理煥然一新。我的禪宗遇到了南宗，又遇到了圓覺宗。一句話之下，心地開通。一軸之中，義理的光芒朗照。如今又碰巧寫完這絕筆之作，將心中的想法全部傾吐。等到講經結束，想要見疏文的作者。當時恰逢門人太恭斷臂來報答恩情。作者先帶著書信拜訪疏文的作者，遙遙地敘述師徒情誼，互相慶賀慰問。不久太恭痊癒，才跟隨侍奉到上都，行弟子之禮。作者（指宗密）說：『能夠跟隨我遊歷毗盧遮那佛的華藏世界的人，大概就是你吧。』作者預料太恭的學識雖然日益精進，但執著于言語表象的毛病永遠消失了。之後北遊五臺山清涼山，返回居住在鄠縣的草堂寺。沒過多久又進入寺南的圭峰蘭若。大和年間，皇上秘密地賜予他紫衣。皇帝多次詢問佛法的要義，朝中的士大夫都歸心仰慕。只有宰相裴休深入堂奧，接受教誨，作為外護。作者認為禪宗和教宗的學者互相誹謗，於是撰寫《禪源諸詮》，抄錄各家的論述，詮釋禪門的根源道理。將文字偈語彙整合一部藏經（或者說，一百卷），留給後代。其中的總序略微說道：『禪』是天竺的語言，完整地說是『禪那』（Dhyana），翻譯成漢語是『思惟修』，也叫『靜慮』。都是定和慧的通稱。『源』，是一切眾生本覺的真性，也叫佛性（Buddha-nature），也叫心地。領悟它叫做慧，修習它叫做定。定和慧合起來叫做禪。這個本性是禪的本源，所以叫做『禪源』，也叫『禪那』。『理行』，這個本源是禪的道理，忘情地契合它就是禪的修行，所以叫做『理行』。然而現在所收集的各家著作，大多談論禪理，很少說禪行，所以暫且用『禪源』來命名。現在有些人只把真性看作是禪，這是不瞭解理行的宗旨，也不分辨梵語和漢語的讀音啊。然而並非離開真性另外存在一個禪的本體。只是眾生迷失真性，與塵世相合，就叫做散亂；背離塵世，與真性相合，就叫做禪定。如果直接談論本性，就非真非妄，無背無合，無定無亂，誰還說禪呢？何況這

【English Translation】 English version: The author has exhaustively explored its meaning. It is unmatched by this memorial, whose source of words is fluent, and whose profound and abstruse principles are brilliantly revealed. My Chan school encountered the Southern school, and also encountered the Yuanjue (Perfect Enlightenment) school. With a single word, the mind-ground is opened. Within a single scroll, the light of righteousness shines brightly. Now, I have also happened to complete this final work, pouring out all the thoughts in my heart. After the lecture is finished, I wish to meet the author of the memorial. At that time, it happened that a disciple, Tai Gong, cut off his arm to repay his kindness. The author first took a letter to visit the author of the memorial, remotely narrating the relationship between teacher and disciple, congratulating and comforting each other. Soon after Tai Gong recovered, he followed and served him in the capital, performing the rites of a disciple. The author (referring to Zongmi) said: 'The one who can follow me to travel in the Avatamsaka (Flower Garland) world of Vairocana Buddha, is probably you.' The author predicted that although Tai Gong's knowledge would improve day by day, the problem of clinging to words and appearances would be forever gone. Afterwards, he traveled north to Mount Qingliang (Cool Mountain), and returned to live in the Thatched Cottage Temple in Hu County. Before long, he entered the Guifeng (Gui Peak) hermitage south of the temple. During the Dahe era, the emperor secretly bestowed him with a purple robe. The emperor repeatedly asked about the essentials of the Dharma, and the officials of the court all admired him. Only the Prime Minister Pei Xiu deeply entered the inner sanctum, received teachings, and acted as a protector. The author believed that scholars of the Chan and Teaching schools slandered each other, so he wrote the 'Chanyuan Zhuquan' (Commentaries on the Source of Chan), copying the discourses of various schools, and interpreting the root source principles of the Chan gate. He compiled the words and verses into a collection of scriptures (or, one hundred volumes), to leave to future generations. The general preface briefly states: 'Chan' is a term from India, fully called 'Dhyana', translated into Chinese as 'Siwei Xiu' (Contemplation Cultivation), also called 'Jinglu' (Quiet Contemplation). Both are common names for Samadhi (concentration) and Prajna (wisdom). 'Source' is the true nature of original enlightenment of all sentient beings, also called Buddha-nature, also called mind-ground. Realizing it is called wisdom, cultivating it is called Samadhi. Samadhi and wisdom together are called Chan. This nature is the source of Chan, so it is called 'Chanyuan' (Source of Chan), also called 'Dhyana'. 'Principle and Practice', this source is the principle of Chan, forgetting emotions and uniting with it is the practice of Chan, so it is called 'Principle and Practice'. However, the works collected now mostly discuss the principle of Chan, and rarely talk about the practice of Chan, so for now, it is named 'Chanyuan' (Source of Chan). Now some people only regard true nature as Chan, this is not understanding the purpose of principle and practice, nor distinguishing the pronunciation of Sanskrit and Chinese. However, there is no Chan entity existing apart from true nature. It is just that sentient beings are deluded about true nature and unite with the dust, which is called distraction; turning away from the dust and uniting with true nature is called Chan Samadhi. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without Samadhi or distraction, who would speak of Chan? Moreover, this

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真性非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識(出楞伽經)亦是諸佛萬德之源。故名佛性(涅槃等經)亦是菩薩萬行之源。故名心地(梵網經心地法門品云。是諸佛之本源。行菩薩道之根本。是大眾諸佛子之根本也)萬行不出六波羅蜜。禪門但是六中之一。當其第五。豈可都目真性為一禪行哉。然禪定一行最為神妙。能發起性上無漏智慧。一切妙用萬行萬德。乃至神通光明皆從定發故。三乘學人慾求聖道必須修禪。離此無門離此無路。至於唸佛求生凈土。亦修十六觀禪及唸佛三昧般舟三昧。又真性即不垢不凈凡聖無差。禪則有淺有深階級殊等。謂帶異計欣上厭下而修者。是外道禪。正信因果亦以欣厭而修者是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪(上四類皆有四色四空之異也)若頓悟自心。本來清凈元無煩惱。無漏智性本自具足。此心即佛畢竟無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達磨門下展轉相傳者。是此禪也。達磨未到。古來諸家所解。皆是前四禪八定。諸高僧修之皆得功用。南嶽天臺令依三諦之理修三止三觀。教義雖最圓妙。

【現代漢語翻譯】 現代漢語譯本： 真性不僅僅是禪宗的根源，也是萬法的根源，所以叫做法性。它也是眾生迷惑和覺悟的根源，所以叫做如來藏藏識（出自《楞伽經》）。它也是諸佛萬種功德的根源，所以叫做佛性（《涅槃經》等）。它也是菩薩萬種修行的根源，所以叫做心地（《梵網經·心地法門品》說：『是諸佛之本源，行菩薩道之根本，是大眾諸佛子之根本也』）。萬種修行不出六波羅蜜（Six Pāramitās），禪宗只是六種之一，排在第五位，怎麼能把真性完全看作是一種禪定修行呢？ 然而，禪定這一修行最為神奇微妙，能夠發起自性上無漏的智慧。一切奇妙的作用、萬種修行、萬種功德，乃至神通光明，都從禪定中產生。所以，三乘（Triyāna）的修行人想要追求聖道，必須修習禪定，離開禪定就沒有門路。至於唸佛求生凈土（Pure Land），也要修習十六觀禪以及唸佛三昧（Samādhi）、般舟三昧（Pratyutpanna Samādhi）。 而且，真性是不垢不凈，凡夫和聖人沒有差別；而禪則有淺有深，階級不同。那些帶著與正見相異的計較，欣求上界、厭離地獄而修禪的人，是外道禪。正確相信因果，也以欣求上界、厭離地獄的心態而修禪的人，是凡夫禪。領悟我空（ego-lessness）的偏頗的真理而修禪的人，是小乘禪。領悟我空和法空（emptiness of phenomena）所顯現的真理而修禪的人，是大乘禪（以上四類都有四色四空的不同）。 如果頓悟自心，本來清凈，原本沒有煩惱，無漏的智慧本自具足，此心就是佛，畢竟沒有差異，依此而修禪的人，是最上乘禪，也叫做如來清凈禪，也叫做一行三昧（One-practice Samādhi），也叫做真如三昧（Tathatā Samādhi）。這是一切三昧的根本。如果能夠唸唸修習，自然逐漸獲得百千種三昧。達磨（Bodhidharma）門下輾轉相傳的，就是這種禪。達磨（Bodhidharma）未到中國之前，古來各家所解釋的禪，都是前四禪八定（Four Dhyānas and Eight Samāpattis）。許多高僧修習這些禪定，都獲得了相應的功用。南嶽（Nanyue）天臺（Tiantai）宗令修行人依據三諦（Three Truths）的道理修習三止三觀（Threefold Contemplation），其教義雖然最為圓融精妙。

【English Translation】 English version: True nature is not only the source of the Chan (Zen) school, but also the source of all dharmas (phenomena), hence it is called Dharma-nature (Dharmatā). It is also the source of sentient beings' delusion and enlightenment, hence it is called the Tathāgatagarbha-Ālayavijñāna (Tathāgatagarbha-consciousness store) (from the Laṅkāvatāra Sūtra). It is also the source of all the virtues of all Buddhas, hence it is called Buddha-nature (Buddhatā) (Nirvana Sutra, etc.). It is also the source of all the practices of Bodhisattvas, hence it is called the Mind-ground (Cittabhūmi) (The Chapter on the Mind-Ground Dharma-Door in the Brahma Net Sutra says: 'It is the original source of all Buddhas, the fundamental basis for practicing the Bodhisattva path, and the fundamental basis for all Buddha-sons of the great assembly'). All practices do not go beyond the Six Pāramitās (Six Perfections), and the Chan school is only one of the six, ranking fifth. How can true nature be regarded as a single Chan practice? However, the practice of Dhyāna (meditation) is the most miraculous and subtle, capable of arousing the non-outflow (anāsrava) wisdom of the self-nature. All wonderful functions, myriad practices, myriad virtues, and even supernatural powers and light, all arise from Dhyāna. Therefore, practitioners of the Three Vehicles (Triyāna) who wish to seek the holy path must cultivate Dhyāna; without it, there is no way. As for reciting the Buddha's name to seek rebirth in the Pure Land, one must also cultivate the Sixteen Contemplations of Dhyāna, as well as the Buddha-Recitation Samādhi (Buddhanusmṛti Samādhi) and the Pratyutpanna Samādhi. Moreover, true nature is neither defiled nor pure, and there is no difference between ordinary beings and sages; while Dhyāna has shallow and deep levels, with different stages and grades. Those who cultivate Dhyāna with different views, seeking the upper realms and厭離 (disliking) the lower realms, are practicing the Dhyāna of externalists. Those who correctly believe in cause and effect and also cultivate Dhyāna with the mind of seeking the upper realms and disliking the lower realms are practicing the Dhyāna of ordinary people. Those who realize the partial truth of ego-lessness (anātman) and cultivate Dhyāna are practicing the Dhyāna of the Small Vehicle (Hīnayāna). Those who realize the truth revealed by both ego-lessness and the emptiness of phenomena (dharmas) and cultivate Dhyāna are practicing the Dhyāna of the Great Vehicle (Mahāyāna) (the above four categories all have differences in the Four Dhyānas and Eight Samāpattis). If one suddenly awakens to one's own mind, which is originally pure, originally without afflictions, and inherently complete with non-outflow wisdom, and realizes that this mind is the Buddha, ultimately without difference, then those who cultivate Dhyāna based on this are practicing the Supreme Vehicle Dhyāna, also called the Pure Dhyāna of the Tathāgata, also called the One-Practice Samādhi (Eka-vyūha Samādhi), also called the Suchness Samādhi (Tathatā Samādhi). This is the root of all Samādhis. If one can cultivate it mindfully in every moment, one will naturally gradually attain hundreds and thousands of Samādhis. What has been transmitted from Bodhidharma's lineage is this Dhyāna. Before Bodhidharma arrived in China, the Dhyāna explained by various schools in ancient times was all about the Four Dhyānas and Eight Samāpattis. Many eminent monks cultivated these Dhyānas and attained corresponding benefits. The Nanyue and Tiantai schools instructed practitioners to cultivate the Threefold Contemplation (Tri-samādhi) based on the principle of the Three Truths (Tri-satya), and their teachings are the most complete and profound.

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然其趣入門戶次第。亦只是前之諸禪行相。唯達磨所傳者。頓同佛體迥異諸門。故宗習者難得其旨。得即成聖疾證菩提。失則成邪速入塗炭。先祖革昧防失故。且人傳一人。後代已有所憑故。任千燈千照。洎乎法久成弊。錯謬者多故。經論學人疑謗亦眾。原夫佛說頓教漸教。禪開頓門漸門。二教二門各相符契。今講者偏彰漸義。禪者偏播頓宗。禪講相逢胡越之隔。宗密不知宿生何作薰得此心。自未解脫欲解他縛。為法亡于軀命。愍人切于神情(亦如凈名云。若自有縛能解他縛無有是處。然欲罷不能。驗是宿習難改故)每嘆人與法差法為人病。故別撰經律論疏。大開戒定慧門。顯頓悟資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多乘志者少。況跡涉名相誰辨金鍮。徒自疲勞未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山習定均慧。前後息慮相繼十年(云前後者。中間被敕追入內住城二年。方卻表請歸山也)微細習情起滅彰于靜慧。差別法義羅列現於空心。虛隙日光纖埃擾擾。清潭水底影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者也。然本因了自心而辨諸教故。懇情於心宗。又因辨諸教而解修心故。虔誠于教義。教也者諸佛菩薩所留經論也。禪也者諸善知識所述句偈也。但佛經開

張羅大千八部之眾。禪偈撮略就此方一類之機。羅眾則莽蕩難依。就機則指的易用。今之纂集意在斯焉。裴休為之序曰。諸宗門下皆有達人。然各安所習通少局多。數十年中師法益壞。以承稟為戶牖各自開張。以經論為干戈互相攻擊。情隨函(音含)矢而遷變(周禮曰。函人為甲。孟子曰。矢人豈不仁于函人哉。函人唯恐傷人。矢人唯恐不傷人。蓋所習之術使然也。今學者但隨宗徒彼此相非耳)法逐人我以高低。是非紛拏莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍。後人增煩惱病。何利益之有哉。圭山大師久而嘆曰。吾丁此時不可以默矣。於是以如來三種教義。印禪宗三種法門。融瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順(荀子云。如振裘領屈五指。而頓之順者不可勝數)據會要而來者同趣(周易略例云。處會要以觀方來。則六合輻輳未足多也。都序據圓教以印諸宗。雖百家亦無所不統)尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通同之是非。若吾師者。捧佛日而委曲回照疑噎盡除。順佛心而橫亙大悲窮劫蒙益。則世尊為闡教之主。吾師為會教之人。本末相符道近相照。可謂畢一代時教之能事矣(自世尊演教至今日

【現代漢語翻譯】 現代漢語譯本： 張羅大千世界中天龍八部等眾生。禪宗偈語撮取適合此方眾生根器的一類。羅列眾多則莽撞難以遵循，就根器而論則指向明確容易運用。如今編纂此書的目的就在於此。裴休為此作序說：『各宗門下都有通達之人，然而各自安於所學，通達的少而侷限的多。近幾十年師法日益敗壞，以師承稟賦為門戶各自開張，以經論為武器互相攻擊。情隨函矢而遷變（《周禮》說：『函人為甲。』孟子說：『矢人豈不仁于函人哉？函人唯恐傷人，矢人唯恐不傷人。』大概是所學習的技藝使然。如今的學者只是隨著宗派互相指責罷了），法隨著人我的分別而分出高低。是非紛亂，沒有人能夠辨析。那麼，從前世尊、菩薩、諸方教宗，恰恰足以引起爭端，後人增加煩惱病，有什麼利益呢？』 圭山大師長久嘆息說：『我正當此時，不可以沉默了。』於是以如來的三種教義，印證禪宗的三種法門，融合瓶、盤、釵、釧為一金，攪酥酪、醍醐為一味。振起綱領，凡是舉起的都順應（荀子說：『如同提起皮衣的領子，彎曲五指，而順從的就數不勝數』），依據會要而來的都趨向相同（《周易略例》說：『處於會要來觀察四方，那麼六合輻輳也不算多。』）都序依據圓教來印證諸宗，即使是百家也無所不統攝。還恐怕學者難以明白，又直接指示宗源的本末，真妄的和合，空性的隱顯，法義的差別，頓漸的異同，遮表的回互，權實的深淺，通同的是非。像吾師這樣，捧著佛日的委曲回照，疑慮和阻塞全部消除，順應佛心的橫亙大悲，窮盡劫數蒙受利益。那麼世尊是闡教的主，吾師是會教的人，本末相符，道理相近，可謂窮盡一代時教的全部功用啊（從世尊演教到今天）』

【English Translation】 English version: He gathered the multitude of the Eight Divisions of the Great Thousand Worlds. He excerpted the Chan verses to suit the faculties of beings in this land. To enumerate the multitude is reckless and difficult to follow; to focus on the faculties is clear and easy to apply. The purpose of compiling this book now lies in this. Pei Xiu wrote in his preface: 'Within each school, there are enlightened individuals, yet they are content with what they have learned, with little breadth and much limitation. In recent decades, the teachings of the masters have deteriorated, with each opening their own doors based on their lineage and attacking each other with scriptures and treatises as weapons. Emotions change with the 'arrow-maker' (Zhou Li says, 'The armor-maker makes armor.' Mencius said, 'Are arrow-makers not more unkind than armor-makers? Armor-makers only fear harming people, while arrow-makers only fear not harming people.' This is probably due to the skills they have learned. Today's scholars merely criticize each other based on their respective sects), and the Dharma is judged by the distinctions of self and others, resulting in endless disputes that no one can resolve. Then, the World Honored One, Bodhisattvas, and teachers of various schools of thought in the past are merely sufficient to cause disputes, increasing the afflictions of later generations. What benefit is there?' Great Master Guishan sighed for a long time and said, 'I am at this time and cannot remain silent.' Therefore, he used the three teachings of the Tathagata to verify the three Dharma gates of Chan, melting bottles, plates, hairpins, and bracelets into one gold, and mixing ghee, curd, and clarified butter into one flavor. He raised the guiding principles, and everything that was raised conformed (Xunzi said, 'Like lifting the collar of a fur coat, bending five fingers, and the number of things that conform is countless'), and those who came according to the essential points all tended towards the same (The Outline of the Book of Changes says, 'Being in the essential position to observe the coming from all directions, then the convergence of the six directions is not enough.') The preface uses the perfect teaching to verify all schools, and even a hundred schools are all encompassed. Still fearing that scholars would find it difficult to understand, he directly pointed out the beginning and end of the source of the school, the harmony of truth and falsehood, the concealment and manifestation of emptiness, the differences in the meaning of the Dharma, the differences between sudden and gradual, the mutual return of concealment and manifestation, the depth and shallowness of provisional and real, and the right and wrong of commonality and difference. Like our teacher, holding the sun of the Buddha and reflecting it in a roundabout way, all doubts and obstructions are eliminated, conforming to the great compassion that pervades the Buddha's heart, and benefiting for endless kalpas. Then the World Honored One is the master of expounding the teachings, and our teacher is the person who brings the teachings together. The beginning and end correspond, and the principles are close to each other, which can be said to exhaust the entire function of the teachings of an era (from the World Honored One expounding the teachings to today).'

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會而通之。能事方畢)或曰。自如來未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。如來初雖別說三乘。后乃通為一道(三十年前或說小乘。或說空教。或說相教。或說性教。聞者各隨機證悟不相通知也。四十年後坐靈鷲而會三乘。詣拘尸而顯一性。前後之軌則也)故涅槃經。迦葉菩薩曰。諸佛有密語無密藏。世尊贊之曰。如來之言開發顯露清凈無翳。愚人不解謂之秘藏。智者達了則不名藏。此其證也。故王道興則外戶不閉。而守在戎夷。佛道備則諸法總持。而防在魔外(涅槃圓教和會諸法。唯簡別魔說及外道邪宗耳)不當復執情攘臂于其間也(師又著圓覺大小二疏鈔。法界觀門。原人等論。皆裴休為之序引。盛行於世)師會昌元年正月六日于興福塔院坐滅二十二日道俗等奉全身於圭峰。二月十二日荼毗得舍利明白潤大。後門人泣而求之。皆得於煨燼乃藏之石室。壽六十有二。臘三十四。遺誡令舁尸施鳥獸焚其骨而散之。勿得悲慕以亂禪觀。每清明上山必講道七日。其餘住持儀則當合律科。違者非吾弟子。持服四眾數千百人哀泣喧野。暨宣宗再辟真教。追諡定慧禪師。塔曰青蓮。蕭俯相公呈己見解請禪師註釋曰。荷澤云。見清凈體于諸三昧八萬四千諸波羅蜜門。皆于見上一時起

【現代漢語翻譯】 現代漢語譯本：融會貫通，才算完成了能做的事情。有人問：『如來（Tathagata，佛的稱號）以前從未大範圍地融會貫通，現在一旦違背宗旨而不堅守，廢棄關卡防守而不佔據，這難道不是違背了秘藏密契的道理嗎？』回答說：『如來最初雖然分別宣說三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘），後來融會貫通為一乘道（One Vehicle）。（三十年前或者說小乘，或者說空教，或者說相教，或者說性教，聽的人各自隨機證悟，互不相通。四十年後在靈鷲山（Vulture Peak）融會三乘，在拘尸那迦（Kushinagar）彰顯一性，這是前後的法則。）』所以《涅槃經》（Nirvana Sutra）中，迦葉菩薩（Kasyapa Bodhisattva）說：『諸佛有密語，沒有密藏。』世尊（World-Honored One，佛的稱號）讚歎說：『如來的言語開發顯露，清凈沒有陰翳，愚人不理解，就認為是秘藏，智者通達瞭解，就不叫秘藏。』這就是證明。所以王道興盛，外面的門戶不用關閉，而防守在於戎夷。佛道完備，一切法總持，而防守在於魔外（涅槃圓教和會一切法，只是簡別魔說以及外道邪宗罷了）。不應當再執著情感，揮舞手臂于其中了。（師父又著有《圓覺疏鈔》（Commentary on the Sutra of Perfect Enlightenment）大小二部，《法界觀門》（Dharmadhatu Contemplation Gate），《原人論》（Treatise on the Origin of Man）等論著，都是裴休（Pei Xiu，唐朝官員）為之作序引，盛行於世。）師父在會昌元年（841年）正月六日于興福塔院坐化圓寂，二十二日道俗等將全身安奉于圭峰。二月十二日荼毗（cremation，火葬），得到舍利（relics，佛教聖物），明白潤澤巨大。後來門人哭泣著請求，都從灰燼中得到，於是藏於石室。享年六十二歲，僧臘三十四年。遺囑命令用肩輿抬著屍體施捨給鳥獸，焚燒骨頭並散掉，不要悲傷思慕以擾亂禪觀。每年清明上山必定講道七日，其餘住持儀則應當符合律科，違背的不是我的弟子。持服的四眾弟子數千百人哀泣喧譁于郊野。等到宣宗（Emperor Xuanzong of Tang）再次開闢真教，追諡為定慧禪師（Dhyana Master Dinghui）。塔名為青蓮。蕭俯相公（Chancellor Xiao Fu）呈上自己的見解，請禪師註釋說：『荷澤（Heze，禪宗大師）說：見清凈體于諸三昧（Samadhi，禪定）八萬四千諸波羅蜜門（Paramita, 到彼岸），皆于見上一時起。』 English version: Only when one comprehends and integrates everything can one say that the task is truly completed. Someone asked: 'The Tathagata (Buddha), has never before broadly integrated and connected everything. Now, if we were to abandon the fundamental principles and not adhere to them, and discard the defenses without maintaining them, wouldn't this be deviating from the path of secret treasures and hidden agreements?' The answer is: 'Although the Tathagata initially taught the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) separately, he later integrated them into the One Vehicle. (Thirty years ago, some spoke of the Hinayana, some of the doctrine of emptiness, some of the doctrine of phenomena, and some of the doctrine of nature. Those who heard them each attained enlightenment according to their own capacity, without communicating with each other. Forty years later, at Vulture Peak, he integrated the Three Vehicles, and at Kushinagar, he revealed the One Nature. This is the principle of before and after.)' Therefore, in the Nirvana Sutra, Kasyapa Bodhisattva said: 'The Buddhas have secret speech, but no secret treasures.' The World-Honored One praised him, saying: 'The Tathagata's words are open, clear, and pure, without any obscurity. The foolish do not understand them and consider them secret treasures, but the wise understand them and do not call them treasures.' This is the proof. Therefore, when the way of the king flourishes, the outer doors need not be closed, and the defense lies with the Rong and Yi tribes. When the way of the Buddha is complete, all dharmas are held together, and the defense lies with the demons and outsiders (The Perfect Teaching of the Nirvana Sutra harmonizes all dharmas, only distinguishing between the teachings of demons and the heretical sects of outsiders). We should no longer cling to emotions and wave our arms in the midst of it. (The Master also wrote the Great and Small Commentaries on the Sutra of Perfect Enlightenment, the Dharmadhatu Contemplation Gate, and the Treatise on the Origin of Man, all of which were prefaced by Pei Xiu and widely circulated in the world.) The Master passed away peacefully on the sixth day of the first month of the Huichang era (841 AD) at the Xingfu Pagoda Temple. On the twenty-second day, monks and laypeople enshrined his whole body at Guifeng. On the twelfth day of the second month, he was cremated, and relics (Buddhist sacred objects) were obtained, which were clear, lustrous, and large. Later, the disciples wept and requested them, and they were all obtained from the ashes and then stored in a stone chamber. He lived to the age of sixty-two, with thirty-four years as a monk. His last words were to have his body carried by a palanquin and given to birds and beasts, and his bones burned and scattered, and not to grieve or long for him, so as not to disturb the practice of Chan meditation. Every Qingming Festival, he would go up the mountain and give lectures for seven days. The remaining rules for maintaining the monastery should conform to the Vinaya. Those who violate them are not my disciples. The fourfold assembly of disciples in mourning, numbering in the thousands, wept and wailed in the fields. When Emperor Xuanzong of Tang reopened the true teaching, he posthumously honored him as Dhyana Master Dinghui. The pagoda was named Qinglian. Chancellor Xiao Fu presented his own views and asked the Chan Master to comment, saying: 'Heze (Chan Master Heze) said: Seeing the pure essence in all Samadhis (meditative states), all eighty-four thousand Paramita (perfections), all arise at once from the seeing.'

【English Translation】 Only when one comprehends and integrates everything can one say that the task is truly completed. Someone asked: 'The Tathagata (Buddha), has never before broadly integrated and connected everything. Now, if we were to abandon the fundamental principles and not adhere to them, and discard the defenses without maintaining them, wouldn't this be deviating from the path of secret treasures and hidden agreements?' The answer is: 'Although the Tathagata initially taught the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) separately, he later integrated them into the One Vehicle. (Thirty years ago, some spoke of the Hinayana, some of the doctrine of emptiness, some of the doctrine of phenomena, and some of the doctrine of nature. Those who heard them each attained enlightenment according to their own capacity, without communicating with each other. Forty years later, at Vulture Peak, he integrated the Three Vehicles, and at Kushinagar, he revealed the One Nature. This is the principle of before and after.)' Therefore, in the Nirvana Sutra, Kasyapa Bodhisattva said: 'The Buddhas have secret speech, but no secret treasures.' The World-Honored One praised him, saying: 'The Tathagata's words are open, clear, and pure, without any obscurity. The foolish do not understand them and consider them secret treasures, but the wise understand them and do not call them treasures.' This is the proof. Therefore, when the way of the king flourishes, the outer doors need not be closed, and the defense lies with the Rong and Yi tribes. When the way of the Buddha is complete, all dharmas are held together, and the defense lies with the demons and outsiders (The Perfect Teaching of the Nirvana Sutra harmonizes all dharmas, only distinguishing between the teachings of demons and the heretical sects of outsiders). We should no longer cling to emotions and wave our arms in the midst of it. (The Master also wrote the Great and Small Commentaries on the Sutra of Perfect Enlightenment, the Dharmadhatu Contemplation Gate, and the Treatise on the Origin of Man, all of which were prefaced by Pei Xiu and widely circulated in the world.) The Master passed away peacefully on the sixth day of the first month of the Huichang era (841 AD) at the Xingfu Pagoda Temple. On the twenty-second day, monks and laypeople enshrined his whole body at Guifeng. On the twelfth day of the second month, he was cremated, and relics (Buddhist sacred objects) were obtained, which were clear, lustrous, and large. Later, the disciples wept and requested them, and they were all obtained from the ashes and then stored in a stone chamber. He lived to the age of sixty-two, with thirty-four years as a monk. His last words were to have his body carried by a palanquin and given to birds and beasts, and his bones burned and scattered, and not to grieve or long for him, so as not to disturb the practice of Chan meditation. Every Qingming Festival, he would go up the mountain and give lectures for seven days. The remaining rules for maintaining the monastery should conform to the Vinaya. Those who violate them are not my disciples. The fourfold assembly of disciples in mourning, numbering in the thousands, wept and wailed in the fields. When Emperor Xuanzong of Tang reopened the true teaching, he posthumously honored him as Dhyana Master Dinghui. The pagoda was named Qinglian. Chancellor Xiao Fu presented his own views and asked the Chan Master to comment, saying: 'Heze (Chan Master Heze) said: Seeing the pure essence in all Samadhis (meditative states), all eighty-four thousand Paramita (perfections), all arise at once from the seeing.'

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用。名為慧眼。右當真如相應之時(善惡不思。空有不念)萬化寂滅(萬法俱從思想緣念而生。皆是虛空。故云化也。既一念不生則萬法不起。故不待泯之自然寂滅也)此時更無所見(照體獨立夢智亡階)三昧諸波羅蜜門亦一時空寂。更無所得(散亂與三昧。此岸與彼岸。是相待對治之說。若知心無念見性無生。則定亂真妄一時空寂。故無所得也)不審此是見上一時起用否(然見性圓明理絕相累。即絕相為妙用。住相為執情。於八萬法門一一皆爾。一法有為一塵。一法空為一用。故云。見清凈體則一時起用矣)望於此后示及俯狀答史山人十問(問答各是一本。今參而寫之)一問。云何是道。何以修之。為復必須修成。為復不假功用。答無礙是道。覺妄是修。道雖本圓妄起為累。妄念都盡即是修成。二問。道若因修而成即是造作。便同世間法虛偽不實。成而復壞何名出世。答造作是結業名虛偽世間。無作是修行即真實出世。三問。其所修者為頓為漸。漸則忘前失后。何以集合而成。頓則萬行多方。豈得一時圓滿。答真理即悟而頓圓。妄情息之而漸盡。頓圓如初生孩子。一日而肢體已全。漸修如長養成人。多年而志氣方立。四問。凡修心地之法。為當悟心即了。為當別有行門。若別有行門何名南宗頓旨。若悟即同諸佛何不

【現代漢語翻譯】 現代漢語譯本 用，名為慧眼（能洞察真理的智慧之眼）。當右邊與真如相應之時（善惡不思，空有不念），萬化寂滅（萬法都從思想緣念而生，都是虛空的，所以說是『化』。既然一念不生，那麼萬法不起，所以不用泯滅它，自然就寂滅了）。此時更無所見（照體獨立，夢智亡階）。三昧（專注的狀態）諸波羅蜜門（到達彼岸的各種方法）也一時空寂，更無所得（散亂與三昧，此岸與彼岸，是相對待對治的說法。如果知道心無念，見性無生，那麼定亂真妄一時空寂，所以無所得）。不知道這是見上一時起用嗎（然而見性圓明，理絕相累，即絕相為妙用，住相為執情。對於八萬法門，一一都是如此。一法有為一塵，一法空為一用，所以說，見清凈體則一時起用啊）。希望在此之後展示及俯身回答史山人十問（問答各是一本，現在參照而寫）。 一問：什麼是道？如何修道？是必須修成，還是不必費力？答：無礙是道，覺悟妄念是修。道雖然本來圓滿，但妄念生起就成了累贅。妄念都盡了，就是修成了。 二問：道如果因為修而成，那就是造作，就如同世間法一樣虛偽不實，成了又壞，怎麼能叫出世？答：造作是結業，名為虛偽世間；無作是修行，即真實出世。 三問：所修的是頓悟還是漸悟？漸悟則忘前失后，如何能成？頓悟則萬行多方，豈能一時圓滿？答：真理是頓悟而圓滿，妄情是逐漸消除。頓悟如初生孩子，一日而肢體已全；漸修如長養成人，多年而志氣方立。 四問：凡是修心地的方法，是悟心即了，還是另有行門？如果另有行門，怎麼能叫南宗頓旨？如果悟了就同諸佛，為什麼不

【English Translation】 English version Use, named Wisdom Eye (the eye of wisdom that can see through the truth). When the right side corresponds to Suchness (neither thinking of good nor evil, nor thinking of emptiness or existence), all transformations cease (all dharmas arise from thoughts and conditions, and are all empty, hence the term 'transformation'. Since not a single thought arises, then all dharmas do not arise, so there is no need to extinguish them, they naturally cease). At this time, there is nothing more to see (the illuminating essence stands alone, the dreamlike wisdom disappears). Samadhi (a state of concentration) and all the Paramita gates (various methods to reach the other shore) also become empty and still at once, and there is nothing more to be gained (scatteredness and samadhi, this shore and the other shore, are relative and remedial concepts. If you know that the mind is without thought and the nature is without birth, then stillness and chaos, truth and falsehood, become empty and still at once, so there is nothing to be gained). I don't know if this is the function arising from seeing the nature at once (However, seeing the nature is perfectly clear, and the principle is free from the burden of forms, that is, being free from forms is the wonderful function, clinging to forms is attachment. For each of the eighty-four thousand Dharma gates, it is the same. One dharma with action is one dust, one dharma empty is one function, so it is said, seeing the pure essence is the function arising at once). I hope to show and condescend to answer the ten questions of Shi Shanren (the questions and answers are each a separate book, now referring to and writing). Question 1: What is the Tao (the Way)? How to cultivate it? Is it necessary to cultivate to achieve it, or is it unnecessary to exert effort? Answer: Unobstructedness is the Tao, realizing delusion is cultivation. Although the Tao is originally complete, delusion arises and becomes a burden. When all delusions are exhausted, that is cultivation achieved. Question 2: If the Tao is achieved through cultivation, then it is artificial, and like worldly dharmas, it is false and unreal. If it is achieved and then decays, how can it be called transcendence? Answer: Artificiality is creating karma, called false worldliness; non-artificiality is cultivation, which is true transcendence. Question 3: Is the cultivation gradual or sudden? If gradual, then forgetting the past and losing the future, how can it be achieved? If sudden, then there are myriad practices, how can they be perfected at once? Answer: Truth is realized suddenly and completely, delusion is gradually eliminated. Sudden realization is like a newborn child, whose limbs are complete in a day; gradual cultivation is like a growing adult, whose aspirations are established after many years. Question 4: In all methods of cultivating the mind-ground, is it that realizing the mind is complete, or are there other practices? If there are other practices, how can it be called the sudden teaching of the Southern School? If realization is the same as all Buddhas, why not

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發神通光明。答識冰池而全水。籍陽氣而镕消。悟凡夫而即真。資法力而修習。冰消則水流潤。方呈溉滌之功。妄盡則心靈通。始發通光之應。修心之外無別行門。五問。若但修心而得佛者。何故諸經復說。必須莊嚴佛土教化眾生方名成道。答鏡明而影像千差。心凈而神通萬應。影像類莊嚴佛國。神通則教化眾生。莊嚴而即非莊嚴。影像而亦色非色。六問。諸經皆說度脫眾生。眾生且即非眾生。何故更勞度脫。答眾生若是實度之則為勞。既自云。即非眾生。何不例度而無度。七問。諸經說佛常住。或即說佛滅度。常即不滅。滅即非常。豈不相違。答離一切相即名諸佛。何有出世入滅之實乎。見出沒者在乎機緣。機緣應則菩提樹下而出現。機緣盡則娑羅林間而涅槃。其猶凈水無心無像。不現像非我有。蓋外質之去來相非佛身。豈如來之出沒。八問。云何佛化所生吾如彼生。佛既無生生是何義。若言心生法生心滅法滅。何以得無生法忍耶。答既云。如化化即是空。空即無生。何詰生義。生滅滅已寂滅為真。忍可此法無生。名曰無生法忍。九問。諸佛成道說法只為度脫眾生。眾生既有六道。佛何但住在人中現化。又佛滅后付法于迦葉以心傳心。乃至此方七祖每代只傳一人。既云於一切眾生皆得一子之地。何以傳授不普。答日

【現代漢語翻譯】 現代漢語譯本 發神通光明。答：如同認識到冰池其實就是水，憑藉陽光的照射而融化。領悟到凡夫即是真佛，憑藉佛法的力量而修行。冰融化則水流淌潤澤，方能展現灌溉洗滌的功用。妄念消除則心靈通達，才能引發神通光明的應驗。修心之外沒有其他的修行法門。 五問：如果僅僅修心就能成佛，為何各種經典又說，必須莊嚴佛土、教化眾生才能稱為成道？答：如同鏡子明亮則影像千差萬別，心清凈則神通萬般應驗。影像類似於莊嚴佛國，神通則用於教化眾生。莊嚴卻又不是真正的莊嚴，影像也是有色非色。 六問：各種經典都說要度脫眾生，但眾生本來就不是眾生，為何還要費力去度脫？答：如果眾生是真實存在的，那麼度脫他們當然是費力的。既然你自己說『即非眾生』，為何不傚法『度而無度』的境界呢？ 七問：各種經典說佛常住，又說佛滅度。常住即不滅，滅度即非常住，豈不是自相矛盾？答：遠離一切相才名為諸佛，哪裡有出世入滅的實相呢？見到佛出現或消失，在於眾生的機緣。機緣成熟，則在菩提樹下示現成佛；機緣耗盡，則在娑羅雙樹林間示現涅槃。這就像清水本無心也無像，不顯現影像並非我不能，而是外在物質的來去變化，並非佛身。如來哪裡有真正的出現和消失呢？ 八問：既然說佛化現所生與我等同，佛既然無生，那麼『生』是什麼意思？如果說心生則法生，心滅則法滅，又如何能證得無生法忍呢？答：既然說『如化』，化現就是空，空即是無生，為何還要追問『生』的意義？生滅滅盡，寂滅才是真。認可此法本無生，就叫做無生法忍。 九問：諸佛成道說法，只是爲了度脫眾生。眾生既然有六道，佛為何只在人中示現？又佛滅度后，將佛法傳給迦葉（Mahākāśyapa，摩訶迦葉），以心傳心，乃至此方（指中國）七祖，每代只傳一人。既然說要給予一切眾生『一子之地』，為何傳授不普及？答：太陽

【English Translation】 English version Emitting supernatural light. Answer: It's like recognizing that an ice pond is actually water, melted by the warmth of the sun. Realizing that ordinary beings are inherently Buddhas, cultivating through the power of the Dharma. When the ice melts, the water flows and nourishes, revealing its function of irrigating and cleansing. When delusions cease, the mind becomes clear and responsive, manifesting the response of supernatural light. There is no other path of practice besides cultivating the mind. Fifth question: If one can attain Buddhahood merely by cultivating the mind, why do various sutras also say that one must adorn the Buddha-land and teach sentient beings to be called accomplished? Answer: It's like a clear mirror reflecting countless images, and a pure mind manifesting myriad supernatural responses. The images are similar to the adorned Buddha-land, and the supernatural powers are used to teach sentient beings. Adornment is actually non-adornment, and images are both form and non-form. Sixth question: Various sutras all speak of liberating sentient beings, but sentient beings are inherently not sentient beings, so why bother to liberate them? Answer: If sentient beings were truly real, then liberating them would indeed be laborious. Since you yourself say 'they are not sentient beings,' why not emulate the state of 'liberating without liberating'? Seventh question: Various sutras say that the Buddha is eternally abiding, while others say that the Buddha has passed into Nirvana. Eternal abiding implies non-extinction, and extinction implies non-eternality. Isn't this contradictory? Answer: To be free from all appearances is to be called all Buddhas. Where is the reality of appearing in the world and entering Nirvana? Seeing the Buddha appear or disappear depends on the opportunities of sentient beings. When the opportunity arises, the Buddha appears under the Bodhi tree; when the opportunity is exhausted, the Buddha enters Nirvana in the Sal grove. This is like pure water without intention or image. Not showing an image is not because I cannot, but because the coming and going of external matter is not the Buddha's body. How can the Tathagata truly appear and disappear? Eighth question: Since it is said that the Buddha's manifested birth is the same as mine, and the Buddha has no birth, what does 'birth' mean? If it is said that when the mind arises, the Dharma arises, and when the mind ceases, the Dharma ceases, how can one attain the forbearance of non-birth? Answer: Since it is said 'like a manifestation,' manifestation is emptiness, and emptiness is non-birth. Why do you still question the meaning of 'birth'? When birth and death are extinguished, Nirvana is the truth. Acknowledging that this Dharma is without birth is called the forbearance of non-birth. Ninth question: The Buddhas attain enlightenment and teach the Dharma solely to liberate sentient beings. Since sentient beings exist in the six realms, why does the Buddha only manifest in the human realm? Furthermore, after the Buddha's Nirvana, he transmitted the Dharma to Mahākāśyapa (迦葉，摩訶迦葉), mind to mind, and even in this land (此方，referring to China), the seven patriarchs each transmitted it to only one person per generation. Since it is said that all sentient beings should be given 'a place for one child,' why is the transmission not universal? Answer: The sun

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月麗天六合俱照。而盲者不見。盆下不知。非日月不普。是障隔之咎也。度與不度義類如斯。非局人天揀于鬼畜。但人道能結集傳授不絕故。只知佛現人中也。滅度后委付迦葉。展轉相承一人者。此亦蓋論當代為宗教主。如土無二王。非得度者唯爾數也。十問。和尚因何發心。慕何法而出家。今如何修行得何法味。所行得至何處地位。令住心耶修心耶。若住心妨修心。若修心則動念不安。云何名為學道。若安心一定。則何異定性之徒。伏願大德。運大慈悲如理如如次第為說。答覺四大如壞幻。達六塵如空華。悟自心為佛心。見本性為法性。是發心也。知心無住即是修行。無住而知即為法味。住著於法斯為動念。故如人入闇則無所見。今無所住。不染不著。故如人有目及日光明見種種法。豈為定性之徒。既無所住著何論處所。又山南溫造尚書問。悟理息妄之人不結業。一期壽終之後靈性何依者。答一切眾生無不具有覺性。靈明空寂與佛無殊。但以無始劫來未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業報。生老病死長劫輪迴。然身中覺性未曾生死。如夢被驅役而身本安閑。如水作冰而濕性不易。若能悟此性即是法身。本自無生何有依託。靈靈不昧了了常知。無所從來亦無所去。然多生妄執習以性成喜怒哀樂微

【現代漢語翻譯】 現代漢語譯本： 月亮的光輝照耀著整個天地六合。然而盲人卻看不見，盆子遮蓋著也無法知曉。並非日月的光輝不普及，而是因為有障礙阻隔的緣故。度化與不度化的道理也與此類似。並非佛只侷限於人道，而揀選鬼畜。只是因為人道能夠結集、傳授佛法，使之不絕，所以只知道佛顯現在人世間。佛陀滅度后，將佛法囑託給迦葉（Mahākāśyapa，佛陀十大弟子之一），輾轉相承，只有一人。這大概也是說在當代作為宗教領袖的情況，就像一個國家不能有兩個國王一樣。並非只有這些人才能得度。十個問題：和尚您因為什麼而發心？仰慕什麼法而出家？現在如何修行，得到什麼法味？所修行的能到達什麼地位？是令心安住，還是修心？如果令心安住，就會妨礙修心；如果修心，就會動念不安。怎樣才叫做學道？如果安心於一定的境界，那和那些執著于定性的人有什麼區別？希望大德您，發大慈悲心，如理如實地次第為我們解說。 回答：覺悟到四大（地、水、火、風）如壞滅的幻象，通達六塵（色、聲、香、味、觸、法）如虛空中的花朵，領悟到自己的心就是佛心，見到自己的本性就是法性，這就是發心。知道心無所住，就是修行。無所住而了知，就是法味。如果執著於法，那就是動念。所以就像人進入黑暗中就什麼也看不見一樣。現在無所住，不被污染，不被執著，所以就像人有眼睛，又有日光照耀，就能看見種種事物一樣。這怎麼能說是執著于定性的人呢？既然無所住著，又何必談論處所呢？ 另外，山南溫造尚書問：悟理息妄的人不造業，那麼一期壽命終結之後，靈性依靠什麼呢？回答：一切眾生都具有覺性，靈明空寂，與佛沒有什麼不同。只是因為從無始劫以來，沒有覺悟，妄執身體為我相，所以產生愛惡等情緒，隨著情緒造業，隨著業力受報，經歷生老病死，長久地輪迴。然而身中的覺性從未生死，就像在夢中被驅使，而身體本身是安閑的；就像水變成冰，而濕性沒有改變。如果能夠領悟到這個覺性就是法身（Dharmakāya，佛的法身），本來就沒有生，哪裡有什麼依託呢？靈靈不昧，了了常知，無所從來，也無所去。然而多生以來的妄執，已經習以為常，形成了喜怒哀樂等細微的情緒。

【English Translation】 English version: The moon's light illuminates the entire universe. Yet the blind cannot see it, and those under a pot are unaware. It's not that the sun and moon's light isn't universal, but because of obstructions. The principle of deliverance and non-deliverance is similar. It's not that the Buddha is limited to humans, selecting against ghosts and animals. It's just that humans can gather and transmit the Dharma, ensuring its continuity, so we only know that the Buddha appears among humans. After the Buddha's Parinirvana (death), he entrusted the Dharma to Mahākāśyapa (one of the Buddha's ten great disciples), passed down through one person at a time. This likely refers to the situation of being a religious leader in a given era, like a country cannot have two kings. It's not that only these people can be delivered. Ten questions: For what reason did you, venerable monk, generate the Bodhicitta (aspiration for enlightenment)? What Dharma did you admire to leave home? How do you practice now, and what Dharma flavor do you obtain? What state can your practice reach? Do you still your mind, or cultivate your mind? If you still your mind, it hinders cultivation; if you cultivate your mind, thoughts arise and you are uneasy. What is called learning the Way? If you settle your mind in a fixed state, how is that different from those attached to fixed natures? I hope, great virtuous one, that you will exercise great compassion and explain it to us in a reasoned and orderly manner. Answer: Realizing that the four elements (earth, water, fire, wind) are like decaying illusions, understanding that the six sense objects (form, sound, smell, taste, touch, dharma) are like flowers in the sky, realizing that one's own mind is the Buddha-mind, seeing one's own nature is the Dharma-nature, this is generating the Bodhicitta. Knowing that the mind has no abiding place is practice. Knowing without abiding is the Dharma flavor. If you cling to the Dharma, that is the arising of thoughts. So, it's like a person entering darkness and seeing nothing. Now, without abiding, unpolluted, unattached, it's like a person with eyes and sunlight, seeing all kinds of things. How can this be said to be someone attached to fixed natures? Since there is no attachment, why discuss location? Furthermore, Minister Wen Zao of Shannan asked: Those who realize the principle and cease delusion do not create karma. After their lifespan ends, what does their spirit rely on? Answer: All sentient beings possess awareness, luminous and empty, no different from the Buddha. It's just that from beginningless time, they have not awakened, falsely clinging to the body as the self, thus generating emotions like love and hate, creating karma according to emotions, and receiving retribution according to karma, experiencing birth, old age, sickness, and death, in long cycles of reincarnation. However, the awareness within the body has never died, like being driven in a dream while the body is at peace; like water turning into ice, while the wet nature does not change. If you can realize this nature, it is the Dharmakāya (the Dharma body of the Buddha), originally without birth, where is there any reliance? Luminous and unconfused, clearly and constantly knowing, without coming from anywhere, and without going anywhere. However, delusion from many lifetimes has become habitual, forming subtle emotions like joy, anger, sorrow, and pleasure.

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細流注。真理雖然頓達。此情難以卒除。須長覺察損之又損。如風頓止波浪漸停。豈可一生所修便同諸佛力用。但可以空寂為自體。勿認色身。以靈知為自心。勿認妄念。妄念若起都不隨之。即臨命終時自然業不能系。雖有中陰所向自由。天上人間隨意寄託。若愛惡之念已泯。即不受分段之身。自能易短為長易粗為妙。若微細流注一切寂滅。唯圓覺大智朗然獨存。即隨機應現千百億身度有緣眾生。名之為佛。謹對釋曰。馬鳴菩薩撮略百本大乘經宗旨。以造大乘起信論。論中立宗。說一切眾生心有覺義不覺義。覺中復有本覺義始覺義。上所述者。雖但約照理觀心處言之。而法義亦同彼論。謂從初至與佛無殊。是本覺也。從但以無始下。是不覺也。從若能悟此下。是始覺也。始覺中復有頓悟漸修。從此次至亦無所去。是頓悟也。從然多生妄執下。是漸修也。漸修中從初發心乃至成佛有三位自在。從此至隨意寄託者。是受生自在也。從若愛惡之念下。是變易自在。從若微細流注下至末。是究竟自在也。又從但可以空寂為自體至自然業不能系。正是悟理之人朝暮行心。修習止觀之要節也。宗密先有八句之偈顯云此意。曾於尚書處誦之。奉命解釋。今謹註釋。如后偈曰。

作有義事是惺悟心(義謂義理非謂仁義恩義意明。

【現代漢語翻譯】 現代漢語譯本 細微的念頭持續不斷地涌現。即使瞬間領悟了真理，這些習氣也很難完全消除。必須時刻覺察，不斷地減少它們的影響。就像狂風驟停，波浪也會逐漸平息一樣。怎麼能認為一生所修行的就能等同於諸佛的力量和作用呢？ 只要以空寂作為自身的本體，不要執著于這個色身；以靈明的覺知作為自己的心，不要執著于虛妄的念頭。如果虛妄的念頭生起，都不要跟隨它。這樣，臨命終時，自然不會被業力束縛。即使有中陰身，也能自由自在地選擇去處，在天上人間隨意寄託。如果愛和憎恨的念頭已經泯滅，就不會再受分段生死之身，自然能夠將短暫的生命轉化為長久的生命，將粗糙的生命轉化為精妙的生命。如果細微的念頭都完全寂滅，只有圓滿覺悟的大智慧光明地獨自存在，就能隨機應現千百億化身，度化有緣的眾生，這就叫做佛。 謹對以上內容進行解釋：馬鳴菩薩概括了一百多部大乘經典的宗旨，創作了《大乘起信論》。論中立宗，說一切眾生的心有覺悟和不覺悟兩種含義。覺悟中又分為本覺和始覺兩種含義。上面所說的內容，雖然只是從觀照真理、觀心的角度來說的，但其法義也與《大乘起信論》相同。所謂『從初至與佛無殊』，是本覺。『從但以無始下』，是不覺。『從若能悟此下』，是始覺。始覺中又分為頓悟和漸修。『從此次至亦無所去』，是頓悟。『從然多生妄執下』，是漸修。漸修中，從初發心乃至成佛，有三種自在。『從此至隨意寄託者』，是受生自在。『從若愛惡之念下』，是變易自在。『從若微細流注下至末』，是究竟自在。另外，『從但可以空寂為自體至自然業不能系』，這正是悟理之人早晚行心，修習止觀的重要環節。宗密禪師先前有八句偈語來闡明這個意思，曾經在尚書處誦讀過，奉命進行解釋，現在謹作註釋如下偈語： 作有義事是惺悟心（義謂義理非謂仁義恩義意明）

【English Translation】 English version Subtle streams of thought continuously arise. Although one may have a sudden realization of the truth, these habitual tendencies are difficult to completely eliminate. One must constantly be aware, diminishing their influence again and again. Just as when a strong wind suddenly stops, the waves will gradually subside. How can one assume that a lifetime of cultivation is equivalent to the power and function of all the Buddhas? Simply take emptiness and stillness as your own essence, do not cling to this physical body; take luminous awareness as your own mind, do not cling to deluded thoughts. If deluded thoughts arise, do not follow them at all. In this way, when approaching the end of life, you will naturally not be bound by karmic forces. Even if there is an intermediate state (Bardo), you will be free to choose your destination, freely dwelling in the heavens or among humans. If the thoughts of love and hatred have been extinguished, you will no longer be subject to the body of segmented existence (分段之身), and you will naturally be able to transform a short life into a long life, transform a coarse life into a subtle life. If all subtle streams of thought are completely extinguished, and only the great wisdom of perfect enlightenment shines brightly alone, then you can spontaneously manifest hundreds of billions of transformation bodies to liberate sentient beings with affinity, and this is called a Buddha. I respectfully offer the following explanation: Bodhisattva Ashvaghosa (馬鳴菩薩) summarized the essence of over a hundred Mahayana sutras and created the 'Awakening of Faith in the Mahayana' (大乘起信論). In this treatise, he establishes the principle that the minds of all sentient beings have both awakened and unawakened aspects. Within awakening, there are also original awakening (本覺) and initial awakening (始覺). The content described above, although only discussed from the perspective of contemplating truth and observing the mind, its Dharma meaning is also the same as the 'Awakening of Faith in the Mahayana'. The phrase 'from the beginning to being no different from the Buddha' refers to original awakening. 'From 'but with beginningless...' below' refers to unawakening. 'From 'if one can realize this...' below' refers to initial awakening. Within initial awakening, there are also sudden enlightenment and gradual cultivation. 'From 'this time to also nothing to leave'' refers to sudden enlightenment. 'From 'but many lifetimes of deluded clinging...' below' refers to gradual cultivation. Within gradual cultivation, from the initial aspiration to becoming a Buddha, there are three kinds of freedom. 'From 'this to freely dwelling...' refers to the freedom of rebirth (受生自在). 'From 'if thoughts of love and hatred...' below' refers to the freedom of transformation (變易自在). 'From 'if subtle streams of thought...' to the end' refers to ultimate freedom (究竟自在). Furthermore, 'from 'simply take emptiness and stillness as your own essence...' to 'naturally not be bound by karmic forces'' is precisely the essential practice of those who have realized the truth, cultivating mindfulness and insight (止觀) morning and evening. Chan Master Zongmi (宗密禪師) previously had an eight-line verse to clarify this meaning, which he once recited at the Shangshu's (尚書) office, and was ordered to explain it. Now, I respectfully offer the following commentary on the verse: 'To do meaningful things is a conscious mind' (Meaning refers to the principle of righteousness, not benevolence, righteousness, or kindness, meaning clear).

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凡所作為先詳利害。須有所以當於道理然後行之。方免同惛醉顛狂之人也。就佛法中有三種義。即可為之。一資益色身之事。謂衣食醫藥房舍等世間義也。二資益法身。謂戒定慧六波羅蜜等第一義也。三弘正法利濟群生也。乃至為法諸餘緣事通世出世也)作無義事是狂亂心(謂凡所作為若不緣上三般事。即名無義也。是狂亂者。且如世間醉人狂人。所往不揀處所。所作不量是非。今既不擇有何義利。但縱情妄念要為即為。故如狂也。上四句述業因也。下四句述受果報云)狂亂隨情念臨終被業牽(既隨妄念欲作即作。不以悟理之智揀擇是非。猶如狂人。故臨終時于業道。被業所引受當來報。故涅槃經云。無明郎主貪愛魔王。役使身心策如僮僕)惺悟不由情臨終能轉業(情中欲作而察理不應即須便止。情中不欲作而照理相應即須便作。但由是非之理。不由愛惡之情。即臨命終時業不能系。隨意自在。天上人間也。通而言之。但朝暮之間所作。被情塵所牽。即臨終被業所牽而受生。若所作所為由於覺智。不由情塵。即臨終由我自在而受生。不由業也。當知欲驗臨終受生自在不自在。但驗尋常行心於塵境自由不自由)。

景德傳燈錄卷第十三

師上堂曰。祖師心印此日全提。去即印住住即印破。只如不去不住。印

【現代漢語翻譯】 現代漢語譯本：凡是所作所為，首先要詳細衡量其利弊。必須要有符合道理的原因，然後才能去做，這樣才能避免和那些昏聵、醉酒、癲狂的人一樣。就佛法而言，有三種事情是可以做的：一是資益色身的事情，比如衣食醫藥、房舍等世俗之事；二是資益法身的事情，比如戒、定、慧、六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）等第一義諦；三是弘揚正法，利益救濟眾生（乃至爲了佛法所做的其他各種事情，包括世間和出世間的事情）。 做沒有意義的事情是狂亂的心（指凡是所作所為，如果不屬於以上三種情況，就叫做沒有意義。這種行為就像狂亂的人一樣。比如世間的醉漢、瘋子，去哪裡不選擇地方，做什麼不衡量是非。現在既然不選擇有什麼意義和利益，只是放縱自己的妄念，想做就做，所以就像瘋了一樣。以上四句是描述業因，以下四句是描述受果報）狂亂地順從自己的情慾，臨終時會被業力牽引（既然順從妄念，想做就做，不以覺悟真理的智慧來選擇是非，就像瘋子一樣。所以在臨終的時候，在業力的道路上，會被業力所牽引，承受將來的果報。所以《涅槃經》說：無明（對事物真相的迷惑）就像郎主，貪愛就像魔王，役使我們的身心，像對待奴僕一樣）。 覺醒明白而不順從情慾，臨終時就能轉變業力（情慾中想做的事情，如果察覺到道理上不應該做，就應該立刻停止；情慾中不想做的事情，如果照見道理上應該做，就應該立刻去做。只遵循是非的道理，不順從愛憎的情感，那麼臨命終時業力就不能束縛你，可以隨意自在，往生天上人間。總的來說，只要早晚之間所做的事情，被情慾所牽引，那麼臨終時就會被業力所牽引而受生；如果所作所為是出於覺悟的智慧，而不是出於情慾，那麼臨終時就能由自己做主而受生，而不是被業力所支配。要知道，想要驗證臨終時受生是否自在，只要驗證平時的心行在面對外境時是否自由）。

《景德傳燈錄》卷第十三

師父上堂說：祖師的心印，今天全部提起來。離開就印住了，住下就印破了。如果不去不住，又該如何印呢？

【English Translation】 English version: In all actions, first carefully consider the advantages and disadvantages. It is necessary to have a reason that accords with principle before acting, so as to avoid being like those who are muddled, drunk, or insane. In terms of the Buddha-dharma, there are three types of things that can be done: first, things that benefit the physical body (rupa-kaya), such as clothing, food, medicine, housing, and other worldly matters; second, things that benefit the Dharma body (dharma-kaya), such as precepts (sila), concentration (dhyana), wisdom (prajna), and the six paramitas (six perfections: generosity, morality, patience, diligence, concentration, and wisdom), which are of ultimate meaning; and third, propagating the Dharma and benefiting all sentient beings (even all other things done for the sake of the Dharma, including both worldly and other-worldly matters). Doing meaningless things is a sign of a deranged mind (referring to actions that do not fall into the above three categories, which are called meaningless. This behavior is like that of a deranged person. For example, worldly drunkards and madmen go wherever they please without choosing the place, and do whatever they want without considering right or wrong. Now, since they do not choose what has meaning and benefit, but simply indulge their deluded thoughts, doing whatever they want, they are like madmen. The above four lines describe the cause of karma, and the following four lines describe the result of receiving retribution). Acting wildly according to one's emotions, at the time of death, one will be led by karma (since one follows deluded thoughts, doing whatever one wants, without using the wisdom of enlightenment to choose right from wrong, one is like a madman. Therefore, at the time of death, on the path of karma, one will be led by karma and receive future retribution. Therefore, the Nirvana Sutra says: Ignorance (avidya) is like a master, and craving (trsna) is like a demon king, who employs our body and mind, treating them like servants). Awakening and understanding without following emotions, at the time of death, one can transform karma (if one perceives that something one wants to do emotionally is not right in principle, one should stop immediately; if one perceives that something one does not want to do emotionally is right in principle, one should do it immediately. Only follow the principles of right and wrong, and do not follow feelings of love and hate, then at the time of death, karma cannot bind you, and you can be free and at ease, to be reborn in the heavens or among humans. Generally speaking, as long as the things one does from morning to night are led by emotions, then at the time of death, one will be led by karma and be reborn; if one's actions are based on awakened wisdom, rather than on emotions, then at the time of death, one can be reborn at will, rather than being controlled by karma. Know that if you want to verify whether you are free to be reborn at the time of death, just verify whether your usual thoughts and actions are free from external influences).

Jingde Records of the Transmission of the Lamp, Volume 13

The Master ascended the platform and said: The mind-seal of the Patriarchs is entirely raised up today. To leave is to seal it, to stay is to break the seal. If one neither leaves nor stays, how should one seal it?

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即是不印即是。眾中還有道得者么。時有盧陂長老問曰。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蝸步𩥇泥沙。盧陂擬進語。師以拂子驀口打乃曰。記得前語么。盧陂曰。記得。師曰。試舉看。盧陂欲開口。師又打一拂。上堂謂眾曰。夫參學眼目臨機直須大用見前。莫自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸途狂見。觀汝諸人。從前依他學解迷昧兩蹊。而今與汝一齊掃卻。個個作大師子兒。吒呀地哮吼一聲壁立千仞。誰敢正眼覷著。若覷著即瞎卻渠眼。問師唱誰家曲。宗風嗣阿誰。師曰。超然迥出威音外。翹足徒勞贊底沙。 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄第十四

吉州青原山行思禪師法嗣第一世一人南嶽石頭希遷大師(一人見錄)第二世二十一人南嶽石頭希遷大師法嗣二十一人荊州天皇寺道悟禪師京兆尸利禪師鄧州丹霞山天然禪師潭州招提寺慧朗禪師長沙興國寺振朗禪師澧州藥山惟儼禪師潭州大川和尚汾州石樓和尚鳳翔法門寺佛陀和尚潭州華林和尚潮州大顛和尚潭州長髭曠禪師水空和尚(已上一十三人見錄)寶通禪師海陵大辯禪師渚涇和尚衡州道詵禪師漢州常清禪師福州碎石和尚商州商嶺和尚常州義興和尚(已上八人無機

【現代漢語翻譯】 現代漢語譯本：『即是不印即是』，你們這些人當中還有能說出其中道理的嗎？當時有盧陂長老問道：『學人有鐵牛般的機敏，請老師不要給予印可。』 禪師說：『我習慣於釣取鯨魚，在深海中遨遊，卻嘆息蝸牛在泥沙中緩慢爬行。』 盧陂長老正要說話，禪師用拂塵打他的嘴，然後說：『記得之前說的話嗎？』 盧陂長老說：『記得。』 禪師說：『試著說出來看看。』 盧陂長老剛要開口，禪師又用拂塵打了他。禪師上堂對大家說：『參學的人，眼光要敏銳，臨機應變，直接展現出大的作用。不要拘泥於小的細節。即使在言語之前就領悟了，也還是停留在外殼上，被封鎖住了。縱然在語句之下精通，也難免會觸處都是錯誤的見解。』 觀察你們這些人，從前依賴他人的學說見解，陷入了迷惑的兩條歧途。現在我把這些全部掃除掉，讓你們每個人都成為大師子，大聲吼叫一聲，像壁立千仞一樣，誰敢用正眼看著你們？如果看著你們，就會瞎了他的眼睛。』 有人問：『老師唱的是誰家的曲調？宗風傳承自誰？』 禪師說：『我的宗風超然地超越了威音王佛（Weiyin King Buddha，過去七佛之首）之外，你們翹首仰望，徒勞地讚美底沙佛（Disha Buddha，過去佛）！』 《景德傳燈錄》第十四卷 吉州青原山行思禪師（Qingyuan Xingsi，禪師名）法嗣第一世有一人，即南嶽石頭希遷大師（Nanyue Shitou Xiqian，禪師名）（一人見錄）。第二世有二十一人，即南嶽石頭希遷大師法嗣二十一人：荊州天皇寺道悟禪師（Jingzhou Tianhuang Temple Daowu，禪師名），京兆尸利禪師（Jingzhao Shili，禪師名），鄧州丹霞山天然禪師（Dengzhou Danxia Mountain Tianran，禪師名），潭州招提寺慧朗禪師（Tanzhou Zhaoti Temple Huilang，禪師名），長沙興國寺振朗禪師（Changsha Xingguo Temple Zhenlang，禪師名），澧州藥山惟儼禪師（Lizhou Yaoshan Weiyan，禪師名），潭州大川和尚（Tanzhou Dachuan，禪師名），汾州石樓和尚（Fenzhou Shilou，禪師名），鳳翔法門寺佛陀和尚（Fengxiang Famen Temple Fotuo，禪師名），潭州華林和尚（Tanzhou Hualin，禪師名），潮州大顛和尚（Chaozhou Dadian，禪師名），潭州長髭曠禪師（Tanzhou Changzi Kuang，禪師名），水空和尚（Shui Kong，禪師名）（以上一十三人見錄），寶通禪師（Baotong，禪師名），海陵大辯禪師（Hailing Dabian，禪師名），渚涇和尚（Zhujing，禪師名），衡州道詵禪師（Hengzhou Daoshen，禪師名），漢州常清禪師（Hanzhou Changqing，禪師名），福州碎石和尚（Fuzhou Suishi，禪師名），商州商嶺和尚（Shangzhou Shangling，禪師名），常州義興和尚（Changzhou Yixing，禪師名）（以上八人無機緣事蹟記錄）

【English Translation】 English version: 'That which is not imprinted is precisely it.' Among you, is there anyone who can articulate this principle? At that time, Elder Lubei asked: 'This student possesses the acumen of an iron ox. I beseech the teacher not to grant endorsement.' The Master said: 'Accustomed to angling for whales and roaming in the vast ocean, I lament the snail's pace crawling in the mud and sand.' As Elder Lubei was about to speak, the Master struck his mouth with a whisk and then said: 'Do you remember what you said earlier?' Elder Lubei said: 'I remember.' The Master said: 'Try to say it.' As Elder Lubei was about to open his mouth, the Master struck him again with the whisk. The Master ascended the hall and said to the assembly: 'Those who study Zen must have sharp eyes and respond directly with great function when facing opportunities. Do not be constrained by small details. Even if you comprehend before words are spoken, you are still stuck on the outer shell, sealed off. Even if you are thoroughly versed in the meaning beneath the words, you will inevitably encounter erroneous views everywhere.' Observing you all, you have previously relied on others' learning and understanding, falling into the two divergent paths of delusion. Now I sweep all of these away, so that each of you becomes a great lion cub, roaring loudly, standing like a wall of a thousand仞 (ren, a unit of length), who dares to look at you with correct eyes? If they look at you, they will blind their eyes.' Someone asked: 'Whose tune does the teacher sing? From whom does the lineage of the school inherit?' The Master said: 'My school transcends Weiyin King Buddha (Weiyin King Buddha, the first of the past seven Buddhas) in a detached and unique way. Raising your feet to admire Disha Buddha (Disha Buddha, a past Buddha) is a futile effort!' The Jingde Record of the Transmission of the Lamp, Volume XIV The first generation of Dharma heirs of Zen Master Xingsi of Qingyuan Mountain in Jizhou (Qingyuan Xingsi, name of the Zen Master) consisted of one person, namely Great Master Shitou Xiqian of Nanyue (Nanyue Shitou Xiqian, name of the Zen Master) (one person recorded). The second generation consisted of twenty-one people, namely the twenty-one Dharma heirs of Great Master Shitou Xiqian of Nanyue: Zen Master Daowu of Tianhuang Temple in Jingzhou (Jingzhou Tianhuang Temple Daowu, name of the Zen Master), Zen Master Shili of Jingzhao (Jingzhao Shili, name of the Zen Master), Zen Master Tianran of Danxia Mountain in Dengzhou (Dengzhou Danxia Mountain Tianran, name of the Zen Master), Zen Master Huilang of Zhaoti Temple in Tanzhou (Tanzhou Zhaoti Temple Huilang, name of the Zen Master), Zen Master Zhenlang of Xingguo Temple in Changsha (Changsha Xingguo Temple Zhenlang, name of the Zen Master), Zen Master Weiyan of Yaoshan in Lizhou (Lizhou Yaoshan Weiyan, name of the Zen Master), Monk Dachuan of Tanzhou (Tanzhou Dachuan, name of the Zen Master), Monk Shilou of Fenzhou (Fenzhou Shilou, name of the Zen Master), Monk Fotuo of Famen Temple in Fengxiang (Fengxiang Famen Temple Fotuo, name of the Zen Master), Monk Hualin of Tanzhou (Tanzhou Hualin, name of the Zen Master), Monk Dadian of Chaozhou (Chaozhou Dadian, name of the Zen Master), Zen Master Changzi Kuang of Tanzhou (Tanzhou Changzi Kuang, name of the Zen Master), Monk Shui Kong (Shui Kong, name of the Zen Master) (the above thirteen people are recorded), Zen Master Baotong (Baotong, name of the Zen Master), Zen Master Dabian of Hailing (Hailing Dabian, name of the Zen Master), Monk Zhujing (Zhujing, name of the Zen Master), Zen Master Daoshen of Hengzhou (Hengzhou Daoshen, name of the Zen Master), Zen Master Changqing of Hanzhou (Hanzhou Changqing, name of the Zen Master), Monk Suishi of Fuzhou (Fuzhou Suishi, name of the Zen Master), Monk Shangling of Shangzhou (Shangzhou Shangling, name of the Zen Master), Zen Master Yixing of Changzhou (Changzhou Yixing, name of the Zen Master) (the above eight people have no recorded events of opportunity)

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緣語句不錄)第三世二十三人荊州天皇道悟禪師法嗣一人澧州龍潭崇信禪師(一人見錄)鄧州丹霞山天然禪師法嗣七人京兆翠微無學禪師丹霞山義安禪師吉州性空禪師本童和尚米倉和尚(已上五人見錄)揚州六合大隱禪師丹霞山慧勤禪師(已上二人無機緣語句不錄)藥山惟儼和尚法嗣十人潭州道吾山圓智禪師潭州云巖曇晟禪師華亭船子德誠禪師宣州椑樹慧省禪師藥山高沙彌鄂州百顏明哲禪師(已上六人見錄)郢州涇源山光虙禪師藥山夔禪師宣州落霞和尚朗州刺史李翱(已上四人無機緣語句不錄)潭州長髭曠禪師法嗣一人潭州石室善道和尚(一人見錄)潮州大顛和尚法嗣二人漳州三平山義忠禪師(一人見錄)吉州薯山和尚(一人無機緣語句不錄)潭州大川和尚法嗣二人仙天和尚福州普光和尚(已上二人見錄)

行思禪師第一世

石頭希遷大師端州高要人也。姓陳氏。母初懷妊不喜葷茹。師雖在孩提不煩保母。既冠然諾自許。鄉洞獠民畏鬼神多淫祀。殺牛釃酒習以為常。師輒往。毀叢祠奪牛而歸。歲盈數十。鄉老不能禁。后直造曹溪。六祖大師度為弟子。未具戒屬祖師圓寂。稟遺命謁于廬陵青原山思禪師。乃攝衣從之(緣會語句如思禪師章敘之)一日思問師曰。有人道嶺南有訊息。師曰。有人不云云。曰若恁

【現代漢語翻譯】 現代漢語譯本 （由於篇幅限制，僅翻譯部分內容） 第三世二十三人中，荊州天皇道悟禪師的法嗣有一人，即澧州龍潭崇信禪師（已記錄在案）。鄧州丹霞山天然禪師的法嗣有七人，包括京兆翠微無學禪師、丹霞山義安禪師、吉州性空禪師、本童和尚、米倉和尚（以上五人已記錄在案）、揚州六合大隱禪師、丹霞山慧勤禪師（以上二人沒有機緣語句，故不記錄）。藥山惟儼和尚的法嗣有十人，包括潭州道吾山圓智禪師、潭州云巖曇晟禪師、華亭船子德誠禪師、宣州椑樹慧省禪師、藥山高沙彌、鄂州百顏明哲禪師（以上六人已記錄在案）、郢州涇源山光虙禪師、藥山夔禪師、宣州落霞和尚、朗州刺史李翱（以上四人沒有機緣語句，故不記錄）。潭州長髭曠禪師的法嗣有一人，即潭州石室善道和尚（已記錄在案）。潮州大顛和尚的法嗣有二人，包括漳州三平山義忠禪師（已記錄在案）和吉州薯山和尚（沒有機緣語句，故不記錄）。潭州大川和尚的法嗣有二人，包括仙天和尚和福州普光和尚（以上二人已記錄在案）。

行思禪師第一世

石頭希遷大師（Shitou Xiqian Dashi），端州高要人，姓陳。他的母親懷孕時不喜歡吃葷。大師雖然年幼，卻不需要保姆照顧。成年後，他很講信用。家鄉的獠民敬畏鬼神，經常進行淫祀，殺牛祭酒是常事。大師經常去毀壞他們的祠堂，奪回被宰殺的牛，每年都有幾十頭。鄉里的老人們也無法阻止。後來，他直接去了曹溪，六祖大師（Liuzu Dashi）度他為弟子。還沒來得及受戒，六祖大師就圓寂了。他遵從六祖大師的遺命，去廬陵青原山拜見思禪師（Si Chanshi），於是整理衣物跟隨了他（緣會語句如思禪師章敘述）。有一天，思禪師問他：『有人說嶺南有訊息。』大師說：『有人不這樣說。』思禪師說：『如果這樣……』

【English Translation】 English version (Due to length constraints, only a portion is translated) Among the twenty-three disciples of the third generation, one was a Dharma heir of Zen Master Daowu of Tianhuang in Jingzhou, namely Zen Master Chongxin of Longtan in Lizhou (recorded). Zen Master Tianran of Danxia Mountain in Dengzhou had seven Dharma heirs, including Zen Master Wuxue of Cuiwei in Jingzhao, Zen Master Yian of Danxia Mountain, Zen Master Xingkong of Jizhou, Monk Bentong, Monk Micang (the above five are recorded), Zen Master Dayin of Liuhe in Yangzhou, and Zen Master Huiqin of Danxia Mountain (the above two have no recorded statements of opportunity). Zen Master Weiyan of Yaoshan had ten Dharma heirs, including Zen Master Yuanzhi of Daowu Mountain in Tanzhou, Zen Master Tancheng of Yunyan in Tanzhou, Zen Master Decheng of Boatman in Huating, Zen Master Huisheng of Beishu in Xuanzhou, Shami Gaosha of Yaoshan, Zen Master Mingzhe of Baiyan in Ezhou (the above six are recorded), Zen Master Guangfu of Jingyuan Mountain in Yingzhou, Zen Master Kui of Yaoshan, Monk Luoxia of Xuanzhou, and Li Ao, the prefect of Langzhou (the above four have no recorded statements of opportunity). Zen Master Kuang of Changzi in Tanzhou had one Dharma heir, namely Zen Master Shandao of Shishi in Tanzhou (recorded). Zen Master Dadian of Chaozhou had two Dharma heirs, including Zen Master Yizhong of Sanping Mountain in Zhangzhou (recorded) and Monk Shushan of Jizhou (no recorded statements of opportunity). Zen Master Dachuan of Tanzhou had two Dharma heirs, including Monk Xiantian and Monk Puguang of Fuzhou (the above two are recorded).

First Generation of Zen Master Xingsi

Great Master Shitou Xiqian (Shitou Xiqian Dashi) was from Gaoyao in Duanzhou, with the surname Chen. His mother disliked eating meat from the beginning of her pregnancy. Although the Master was young, he did not require a nanny. After coming of age, he kept his promises. The Liao people in his hometown feared ghosts and gods and often engaged in excessive sacrifices, routinely slaughtering oxen and offering wine. The Master would often go and destroy their shrines, taking back the slaughtered oxen, amounting to dozens each year. The elders of the village could not stop him. Later, he went directly to Caoxi, where the Sixth Patriarch (Liuzu Dashi) ordained him as a disciple. Before he could receive the precepts, the Sixth Patriarch passed away. He followed the Sixth Patriarch's dying instructions and went to Qingyuan Mountain in Luling to visit Zen Master Si (Si Chanshi), and thus arranged his robes and followed him (the circumstances and statements are as described in the chapter on Zen Master Si). One day, Zen Master Si asked him, 'Someone said there is news from Lingnan.' The Master said, 'Someone does not say so.' Zen Master Si said, 'If that's the case...'

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么大藏小藏從何而來。師曰。盡從遮里去。終不少他事。思甚然之。師于唐天寶初。薦之衡山南寺。寺之東有石狀如臺。乃結庵其上。時號石頭和尚。師一日上堂曰。吾之法門先佛傳授。不論禪定精進。達佛之知見即心即佛。心佛眾生菩提煩惱名異體一。汝等當知。自己心靈體。離斷常性非垢凈。湛然圓滿凡聖齊同。應用無方離心意識。三界六道唯自心現。水月映象豈有生滅。汝能知之無所不備。時門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰師還得否。師曰。我不會佛法。僧問。如何是解脫。師曰。誰縛汝。又問。如何是凈土。師曰。誰垢汝。問如何是涅槃。師曰。誰將生死與汝。師問新到僧。從什麼處來。僧曰。江西來。師曰。見馬大師否。僧曰見。師乃指一橛柴曰。馬師何似遮個。僧無對卻回舉似馬大師。馬曰。汝見橛柴大小。僧曰。勿量大。馬曰。汝甚有力。僧曰。何也。馬曰。汝從南嶽負一橛柴來。豈不是有力。問如何是西來意。師曰。問取露柱。曰學人不會。師曰。我更不會。大顛問師。古人云。道有道無是二謗。請師除。師曰。一物亦無除個什麼師卻問。並卻咽喉唇吻道將來。顛曰。無遮個。師曰。若恁么即汝得入門。道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師

【現代漢語翻譯】 現代漢語譯本 么是大藏經和小藏經從哪裡來的？石頭希遷禪師說：『全部都從這裡（指自心）出去的，始終沒有其他的事情。』道悟深以為然。禪師在唐朝天寶初年，被推薦到衡山南寺。寺廟東邊有一塊石頭，形狀像檯子，於是禪師就在上面結廬而居。當時人們稱他為石頭和尚。禪師有一天上堂說法，說：『我的法門是先佛傳授下來的，不講究禪定和精進。通達佛的知見，即心即佛。心、佛、眾生、菩提、煩惱，名稱不同，本體卻是一個。你們應當知道，自己的心靈本體，遠離斷滅和常有的性質，不是垢也不是凈。清澈明凈，圓滿無缺，凡人和聖人都是一樣的。應用起來沒有固定的方向，要離開心意識。三界六道，都只是自心的顯現。水中的月亮，鏡中的影像，哪裡會有什麼生滅呢？你如果能夠明白這個道理，那就沒有什麼不具備的了。』 當時，門人道悟問道：『曹溪（六祖慧能）的意旨，誰人能夠得到？』石頭希遷禪師說：『領會佛法的人能夠得到。』道悟說：『師父您能得到嗎？』石頭希遷禪師說：『我不會佛法。』 有僧人問：『什麼是解脫？』石頭希遷禪師說：『誰束縛你了？』又問：『什麼是凈土？』石頭希遷禪師說：『誰污染你了？』問：『什麼是涅槃？』石頭希遷禪師說：『誰把生死給你了？』 石頭希遷禪師問新來的僧人：『從什麼地方來？』僧人說：『從江西來。』石頭希遷禪師說：『見到馬大師（馬祖道一）了嗎？』僧人說：『見到了。』石頭希遷禪師就指著一截木柴說：『馬大師像這個嗎？』僧人無言以對，回去后把這件事告訴了馬祖道一。馬祖道一說：『你看到那截木柴有多大？』僧人說：『非常大。』馬祖道一說：『你很有力氣。』僧人說：『為什麼這麼說？』馬祖道一說：『你從南嶽背了一截木柴來，豈不是很有力氣？』 有人問：『什麼是西來意（達摩祖師西來的意旨）？』石頭希遷禪師說：『去問露柱（柱子）。』那人說：『弟子不明白。』石頭希遷禪師說：『我更不明白。』 大顛（寶通禪師）問石頭希遷禪師：『古人說，說道有道無，這都是謗。請師父您去除這些謗。』石頭希遷禪師說：『一物也沒有，去除什麼？』石頭希遷禪師反問：『並卻咽喉唇吻，說將出來。』大顛說：『沒有這個。』石頭希遷禪師說：『如果這樣，你才算入門了。』 道悟問：『什麼是佛法的大意？』石頭希遷禪師說：『不得不知。』道悟說：『向上還有轉圜的餘地嗎？』石頭希遷禪師沒有回答。

【English Translation】 English version Where do the Great Canon and the Small Canon come from? The Master (Shitou Xiqian) said, 'They all come from here (referring to one's own mind), and there is ultimately nothing else.' Daowu deeply agreed. In the early years of the Tianbao era of the Tang Dynasty, the Master was recommended to the South Temple of Mount Heng. To the east of the temple, there was a stone shaped like a platform, so the Master built a hermitage on it. At that time, people called him the Stone Monk. One day, the Master ascended the hall and said, 'My Dharma gate is transmitted from the previous Buddhas, and it does not emphasize dhyana or diligence. To understand the knowledge and vision of the Buddha is to realize that mind is Buddha. Mind, Buddha, sentient beings, bodhi, and afflictions have different names, but their essence is one. You should know that your own mind-essence is free from the nature of annihilation and permanence, and is neither defiled nor pure. It is clear and complete, and ordinary people and sages are the same. Its application has no fixed direction, and it must be separated from mind-consciousness. The Three Realms and Six Paths are all manifestations of one's own mind. The moon in the water and the image in the mirror, how can there be any birth or death? If you can understand this principle, then there is nothing you will lack.' At that time, the disciple Daowu asked, 'Who can attain the meaning of Caoxi (Huineng, the Sixth Patriarch)?' Master Shitou Xiqian said, 'Those who understand the Buddha-dharma can attain it.' Daowu said, 'Can you, Master, attain it?' Master Shitou Xiqian said, 'I do not understand the Buddha-dharma.' A monk asked, 'What is liberation?' Master Shitou Xiqian said, 'Who bound you?' He also asked, 'What is the Pure Land?' Master Shitou Xiqian said, 'Who defiled you?' He asked, 'What is nirvana?' Master Shitou Xiqian said, 'Who gave you birth and death?' Master Shitou Xiqian asked a newly arrived monk, 'Where do you come from?' The monk said, 'From Jiangxi.' Master Shitou Xiqian said, 'Did you see Master Ma (Mazu Daoyi)?' The monk said, 'I saw him.' Master Shitou Xiqian then pointed to a piece of firewood and said, 'What is Master Ma like compared to this?' The monk was speechless and returned to tell Master Mazu Daoyi about this. Master Mazu Daoyi said, 'Did you see how big that piece of firewood was?' The monk said, 'Very big.' Master Mazu Daoyi said, 'You are very strong.' The monk said, 'Why do you say that?' Master Mazu Daoyi said, 'You carried a piece of firewood from Mount Nan, aren't you very strong?' Someone asked, 'What is the meaning of the Western Coming (the meaning of Bodhidharma's coming from the West)?' Master Shitou Xiqian said, 'Ask the pillar.' That person said, 'This disciple does not understand.' Master Shitou Xiqian said, 'I understand even less.' Dadian (Baotong Zen Master) asked Master Shitou Xiqian, 'The ancients said that saying there is Dao or there is no Dao are both slanders. Please, Master, remove these slanders.' Master Shitou Xiqian said, 'There is not a single thing, what is there to remove?' Master Shitou Xiqian asked in return, 'Shut your throat and lips, and say it.' Dadian said, 'There is none of that.' Master Shitou Xiqian said, 'If that's the case, then you have entered the gate.' Daowu asked, 'What is the great meaning of the Buddha-dharma?' Master Shitou Xiqian said, 'It must not be unknown.' Daowu said, 'Is there still room for turning upward?' Master Shitou Xiqian did not answer.

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曰。長空不礙白雲飛。問如何是禪。師曰。碌磚。又問。如何是道。師曰。木頭。自余門屬領旨所有。問答各于本章出焉。師著參同契一篇。辭旨幽𤀹頗有註解大行於世。南嶽鬼神多顯跡聽法。師皆與授戒。廣德二年門人請下於梁端。廣闡玄化。江西主大寂。湖南主石頭。往來憧憧並湊二大士之門矣。貞元六年庚午十二月二十五日順世。壽九十一。臘六十三。門人建塔于東嶺。長慶中謚無際大師。塔曰見相。

行思禪師第二世

前石頭希遷法嗣

荊州天皇道悟禪師婺州東陽人也。姓張氏。神儀挺異。幼而生知長而神俊。年十四懇求出家父母不聽。遂誓志損減飲膳。日才一食形體羸悴。父母不得已而許之。依明州大德披削。二十五杭州竹林寺具戒精修梵行。推為勇猛。或風雨昏夜宴坐丘冢。身心安靜離諸怖畏。一日遊餘杭首謁徑山國一禪師。受心法服勤五載。唐大曆中抵鐘陵造馬大師。重印前解法無異說。覆住二夏。乃謁石頭遷大師而致問曰。離卻定慧以何法示人。石頭曰。我遮里無奴婢。離個什麼。曰如何明得石頭曰。汝還撮得空么。曰恁么即不從今日去也。石頭曰。未審汝早晚從那邊來。曰道悟不是那邊人。石頭曰。我早知汝來處。曰師何以贓誣於人。石頭曰。汝身見在。曰雖如是畢竟如何示于

【現代漢語翻譯】 現代漢語譯本： 問：『長空不礙白雲飛』，如何是禪？ 師父說：『碌磚（普通的磚頭）。』 又問：『如何是道？』 師父說：『木頭。』 其餘門下弟子領悟旨意，所有問答都各自在本章中闡述。師父著有《參同契》一篇，文辭深奧精微，頗有註解，在世間廣為流傳。南嶽的鬼神多次顯現軌跡來聽法，師父都為他們授戒。廣德二年，弟子們請師父前往梁端，廣泛宣揚玄妙的教化。江西以大寂（馬祖道一）為主，湖南以石頭（石頭希遷）為主，往來之人絡繹不絕，都聚集到這兩位大士的門下。貞元六年庚午十二月二十五日圓寂，享年九十一歲，僧臘六十三年。門人在東嶺建造佛塔。長慶年間，追諡為無際大師，塔名為見相。

行思禪師第二世

前石頭希遷法嗣

荊州天皇道悟禪師，婺州東陽人，姓張。他神態儀表與衆不同，從小就聰慧，長大后更加神采俊逸。十四歲時懇求出家，父母不同意。於是他發誓減少飲食，每天只吃一餐，身體變得非常瘦弱。父母不得已才答應了他。他依照明州的大德剃度出家，二十五歲在杭州竹林寺受具足戒，精進修行梵行，被推舉為勇猛精進之人。有時在風雨交加的昏暗夜晚，他獨自在墳墓間靜坐，身心安靜，遠離各種恐懼。一天，他遊歷餘杭，首先拜謁了徑山國一禪師，接受了心法，勤奮服侍了五年。唐大曆年間，他到達鐘陵拜訪馬大師（馬祖道一），重新印證了之前的理解，說法沒有差異。又住了兩個夏天，於是去拜見石頭遷大師，並提問道：『離開定慧，用什麼法來開示人？』 石頭說：『我這裡沒有奴婢，離開什麼？』 道悟說：『如何才能明白？』 石頭說：『你還能抓住虛空嗎？』 道悟說：『這樣說來，我就不從今天離開了。』 石頭說：『不知你從哪裡來？』 道悟說：『道悟不是那邊的人。』 石頭說：『我早就知道你從哪裡來。』 道悟說：『師父為何要誣陷人？』 石頭說：『你自身就在這裡。』 道悟說：『即使如此，到底如何開示於人？』

【English Translation】 English version: He said, 'The vast sky does not hinder the white clouds from flying.' Asked, 'What is Chan?' The master said, 'Brick.' Again asked, 'What is the Tao?' The master said, 'Wood.' The rest of the disciples understood the meaning, and all the questions and answers were explained in their respective chapters. The master wrote a chapter on 'Cantong Qi', the words are profound and subtle, with many annotations, widely circulated in the world. The ghosts and gods of Nanyue often appeared to listen to the Dharma, and the master gave them precepts. In the second year of Guangde, the disciples invited the master to Liangduan to widely promote the profound teachings. Jiangxi was led by Daji (Mazu Daoyi), and Hunan was led by Shitou (Shitou Xiqian). People came and went in an endless stream, gathering at the gates of these two great masters. On the twenty-fifth day of the twelfth month of the sixth year of Zhenyuan (Gengwu year), he passed away peacefully at the age of ninety-one, with sixty-three years of monastic life. The disciples built a pagoda in Dongling. During the Changqing period, he was posthumously named Master Wuji, and the pagoda was named Jianxiang.

The Second Generation of Zen Master Xingsi

Former Dharma Successor of Shitou Xiqian

Zen Master Daowu of Tianhuang Temple in Jingzhou was a native of Dongyang, Wuzhou, with the surname Zhang. His appearance was extraordinary, he was intelligent from a young age, and became even more handsome and talented as he grew up. At the age of fourteen, he earnestly requested to leave home, but his parents refused. So he vowed to reduce his diet, eating only one meal a day, and his body became very weak. His parents had no choice but to agree. He was tonsured by a virtuous monk in Mingzhou, and at the age of twenty-five, he received the full precepts at Zhulin Temple in Hangzhou, diligently practicing pure conduct, and was praised as courageous and diligent. Sometimes, on dark and stormy nights, he would sit alone in meditation among the graves, his mind and body peaceful, free from all fears. One day, he traveled to Yuhang and first visited Zen Master Guoyi of Jingshan Temple, received the mind-dharma, and served diligently for five years. During the Dali period of the Tang Dynasty, he arrived in Zhongling to visit Master Ma (Mazu Daoyi), reconfirming his previous understanding, and his teachings were consistent. After staying for two summers, he went to visit Master Shitou Qian and asked, 'Apart from samadhi and prajna, what Dharma do you use to instruct people?' Shitou said, 'I have no servants here, apart from what?' Daowu said, 'How can one understand?' Shitou said, 'Can you still grasp emptiness?' Daowu said, 'In that case, I will not leave from today.' Shitou said, 'I wonder where you came from?' Daowu said, 'Daowu is not from there.' Shitou said, 'I knew where you came from long ago.' Daowu said, 'Why does the master falsely accuse people?' Shitou said, 'Your body is right here.' Daowu said, 'Even so, how do you ultimately instruct people?'

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後人。石頭曰。汝道阿誰是後人。師從此頓悟。於前二哲匠言下。有所得心罄殫其跡后卜于荊州當陽柴紫山(五百羅漢翱翔之地也)學徒依附駕肩接跡。都人士女向風而至。時崇業寺上首以狀聞。于連帥迎入郡城之左有天皇寺乃名藍也。因火而廢。主寺僧靈鑒將謀修復。乃曰。茍得悟禪。師為化主必能福我。乃中宵潛往哀請肩輿而至。遂居天皇。時江陵尹右僕射裴公稽首問法致禮勤至。師素不迎送。客無貴賤皆坐而揖之。裴公愈加歸向。由是石頭法道盛於此席。僧問。如何是玄妙之說。師曰。莫道我解佛法。僧曰。爭奈學人疑滯何。師曰。何不問老僧。僧曰。問了也。師曰。去不是汝存泊處。師元和丁亥四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。典座近前。師曰。會么。對曰。不會。師乃拈枕子拋于地上。即便告寂。壽六十。臘三十五。以其年八月五日塔于郡東(寂音尊者。曰荊州天王寺道悟禪師。如傳燈錄所載。則曰。道悟得法于石頭。所居寺曰天皇。婺州東陽人。姓張氏。年十四出家。依明州大德披剃。年二十五。抗州竹林寺受具。首謁徑山國一禪師服勤五年。大曆中抵鐘陵。謁馬大師經二夏。乃造石頭。元和丁亥四月示疾。壽六十臘三十五。及觀達觀穎禪師所集五家宗派。則曰。道悟嗣馬祖。

【現代漢語翻譯】 現代漢語譯本 後人問：『您說誰是後人？』 道悟禪師因此頓悟，將從前兩位哲匠處所領悟的心得全部發揮出來。之後，他在荊州當陽柴紫山（五百羅漢翱翔之地）卜居，學徒們依附而來，肩挨著肩，腳跟著腳。城裡的男女老少都仰慕他的風範而來。當時崇業寺的住持將情況稟告給地方長官，地方長官迎接道悟禪師到郡城的左側，那裡有一座天皇寺，是著名的寺廟，因為火災而被廢棄。主寺的僧人靈鑒打算修復它，於是說：『如果能得到悟禪師作為化主，一定能為我帶來福報。』於是半夜偷偷前去哀求，用肩輿抬著道悟禪師來到寺廟，於是道悟禪師就住在天皇寺。當時江陵尹右僕射裴公向道悟禪師稽首問法，禮節非常勤懇周到。道悟禪師向來不迎送客人，無論客人尊貴還是卑賤，都只是坐著作揖。裴公更加歸心向往。因此，石頭禪師的法道在這裡非常興盛。 有僧人問：『什麼是玄妙的說法？』 道悟禪師說：『不要說我懂得佛法。』 僧人說：『可是學人還有疑惑啊。』 道悟禪師說：『為什麼不問老僧呢？』 僧人說：『已經問過了。』 道悟禪師說：『離開這裡，不是你停留的地方。』 元和丁亥年四月，道悟禪師生病，命令弟子提前告知他將要去世的時間。到了月底，大眾詢問他的病情。道悟禪師突然叫來典座（負責寺院飲食的僧人）。典座走近前來。 道悟禪師問：『會么？（明白嗎？）』 典座回答說：『不會。』 道悟禪師於是拿起枕頭扔在地上，隨即圓寂。享年六十歲，僧臘三十五年。同年八月五日，在郡東建塔安葬。 寂音尊者說：『荊州天王寺道悟禪師，如同《傳燈錄》所記載的那樣，道悟禪師得法于石頭禪師，所居住的寺廟叫做天皇寺，是婺州東陽人，姓張，十四歲出家，依止明州大德剃度，二十五歲在杭州竹林寺受具足戒，首先拜謁徑山國一禪師，服侍了五年。大曆年間到達鐘陵，拜謁馬祖禪師兩個夏天，然後去拜訪石頭禪師。元和丁亥年四月示疾，享年六十歲，僧臘三十五年。』以及觀看達觀穎禪師所編輯的《五家宗派》，則說：道悟禪師嗣法于馬祖禪師。

【English Translation】 English version A follower asked: 'Who do you say is a successor?' The Master (Daowu) attained enlightenment from this, fully expressing what he had learned from the two previous wise men. Afterwards, he settled in Chai Zi Mountain (the place where five hundred Arhats soar) in Dangyang, Jingzhou. Disciples flocked to him, shoulder to shoulder, heel to toe. Men and women of the city came, drawn by his reputation. At that time, the head monk of Chongye Temple reported the situation to the local governor, who welcomed Master Daowu to the left side of the city, where there was a Tianhuang Temple, a famous temple that had been destroyed by fire. The monk Lingjian, who was in charge of the temple, planned to restore it, saying: 'If I can get Master Wu to be the chief benefactor, it will surely bring me good fortune.' So he secretly went in the middle of the night to plead, and carried Master Daowu to the temple in a shoulder carriage. Thus, Master Daowu resided in Tianhuang Temple. At that time, Pei Gong, the magistrate of Jiangling and Right Vice Minister, bowed his head and asked for the Dharma, showing great respect and diligence. Master Daowu never welcomed or saw off guests, and whether the guests were noble or humble, he would simply sit and greet them with a bow. Pei Gong became even more devoted. As a result, the Dharma path of Shitou (石頭) flourished in this place. A monk asked: 'What is the profound and subtle teaching?' The Master said: 'Don't say that I understand the Buddha-dharma.' The monk said: 'But the student still has doubts.' The Master said: 'Why not ask the old monk?' The monk said: 'I have already asked.' The Master said: 'Leaving is not where you should stay.' In the fourth month of the year Dinghai of the Yuanhe era, Master Daowu became ill and ordered his disciples to announce his impending death in advance. On the last day of the month, the assembly asked about his condition. Master Daowu suddenly summoned the cook (the monk in charge of the temple's food). The cook approached. The Master asked: 'Do you understand?' The cook replied: 'I don't understand.' The Master then picked up a pillow and threw it on the ground, and immediately passed away. He was sixty years old, with thirty-five years as a monk. On the fifth day of the eighth month of the same year, a pagoda was built to enshrine him east of the city. Venerable Jiyin said: 'Zen Master Daowu of Tianwang Temple in Jingzhou, as recorded in the Transmission of the Lamp, Master Daowu obtained the Dharma from Zen Master Shitou (石頭), and the temple where he lived was called Tianhuang Temple. He was from Dongyang, Wuzhou, with the surname Zhang. He left home at the age of fourteen, and was tonsured by a virtuous monk in Mingzhou. At the age of twenty-five, he received full ordination at Zhulin Temple in Hangzhou. He first visited Zen Master Guoyi of Jingshan, serving him for five years. During the Dali era, he arrived in Zhongling and visited Zen Master Mazu for two summers, and then went to visit Zen Master Shitou (石頭). He became ill in the fourth month of the year Dinghai of the Yuanhe era, and passed away at the age of sixty, with thirty-five years as a monk.' And according to the Five Houses of Zen compiled by Zen Master Daguan Ying, Master Daowu was a successor of Mazu.

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引唐丘玄素所撰碑文幾千言。其略曰。師號道悟。渚宮人姓崔氏。即子玉后胤也。年十五于長沙寺禮曇翥律師出家。二十三詣嵩山。律德得尸羅。謁石頭扣寂二年無所契悟。乃入長安親忠國師。三十四與侍者應真。南還謁馬大師大悟于言下。祝曰。他日莫離舊處。故復還渚宮。元和十三年戊戌歲四月初示疾。十三日歸寂壽八十二。臘六十三。考其傳正如兩人然。玄素所載曰。有傳法。一人崇信住澧州龍潭。南嶽讓禪師碑。唐聞人歸登撰。列法孫數人於後。有道悟名。圭峰答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一笑。出林間錄○覺夢堂重校五家宗派序云。景德間吳僧道原。集傳燈錄三十卷。自曹溪下列為兩派。一曰南嶽讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。海出黃檗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出仰山寂。故號溈仰宗。八十四人內又有天王悟。悟得龍潭信。信得德山鑒。鑒得雪峰存。存下出雲門偃。號雲門宗。次玄沙備。備出地藏琛。琛出清涼益。號法眼宗次。石頭遷出藥山。儼天皇悟二人。悟下得慧真。真得幽閑。閑得文賁。三世便絕。唯藥山得云嚴晟。晟得洞山

【現代漢語翻譯】 現代漢語譯本 引唐丘玄素所撰碑文幾千字。其大略是：道悟禪師，是渚宮人，姓崔，是子玉的後代。十五歲時在長沙寺拜曇翥律師出家。二十三歲到嵩山，在戒律方面得到了尸羅（戒律，道德）。拜見石頭禪師，參悟了兩年也沒有領悟。於是前往長安親近忠國師。三十四歲時與侍者應真一起南歸，拜見馬祖大師，在言下大悟。馬祖大師告誡說：『將來不要離開原來的地方。』所以又回到渚宮。元和十三年戊戌年四月初示現疾病，十三日圓寂，享年八十二歲，僧臘六十三年。考察他的傳記，好像是兩個不同的人。丘玄素所記載說：『有傳法弟子。其中一人是崇信，住在澧州龍潭。』南嶽讓禪師碑，是唐朝名人歸登撰寫的，在後面列出了幾位法孫，其中有道悟的名字。《圭峰答裴相國宗趣狀》中，列出了馬祖的六位嗣法弟子，首位是江陵道悟，下面註釋說：『兼稟徑山。』現在有人妄自用雲門宗和臨濟宗來競爭，真是可笑。出自《林間錄》。覺夢堂重校《五家宗派序》中說：景德年間，吳地的僧人道原，編輯了《傳燈錄》三十卷，從曹溪慧能大師之後分為兩派，一派是南嶽懷讓，懷讓禪師傳出馬祖道一禪師；一派是青原行思，行思禪師傳出石頭希遷禪師。從這兩派下面又分出五宗。馬祖道一禪師門下出了八十四位善知識，其中有百丈懷海禪師，懷海禪師傳出黃檗希運禪師和大溈靈祐禪師二人。希運禪師門下傳出臨濟義玄禪師，所以號稱臨濟宗。靈祐禪師門下傳出仰山慧寂禪師，所以號稱溈仰宗。八十四人中又有天王道悟禪師，道悟禪師得法于龍潭崇信禪師，崇信禪師得法于德山宣鑒禪師，宣鑒禪師得法于雪峰義存禪師，義存禪師門下傳出雲門文偃禪師，號稱雲門宗。其次是玄沙師備禪師，師備禪師傳出地藏桂琛禪師，桂琛禪師傳出清涼文益禪師，號稱法眼宗。再次是石頭希遷禪師傳出藥山惟儼禪師和天皇道悟禪師二人。道悟禪師門下得慧真禪師，慧真禪師得幽閑禪師，幽閑禪師得文賁禪師，傳了三世就斷絕了。只有藥山惟儼禪師傳出云嚴曇晟禪師，曇晟禪師傳出洞山良價禪師。

【English Translation】 English version This is excerpted from the inscription written by Qiu Xuansu of the Tang Dynasty, consisting of several thousand words. In brief, it says: The master's title was Daowu (Enlightened to the Way), a native of Zhugong, with the surname Cui, a descendant of Ziyu (a historical figure). At the age of fifteen, he became a monk at Changsha Temple, ordained by Vinaya Master Tan Zhu (Dharma Protector). At twenty-three, he went to Mount Song. He obtained Śīla (moral conduct, discipline) in Vinaya. He visited Shitou (Stone Head) and inquired into silence for two years without any enlightenment. Then he went to Chang'an to be close to National Teacher Zhong. At thirty-four, he returned south with his attendant Yingzhen, visited Great Master Ma (Mazu Daoyi), and had a great enlightenment upon hearing his words. Great Master Ma advised him: 'In the future, do not leave your old place.' Therefore, he returned to Zhugong. In the fourth month of the year Wuxu in the thirteenth year of Yuanhe, he showed signs of illness. On the thirteenth day, he passed away peacefully at the age of eighty-two, with sixty-three years as a monk. Examining his biographies, it seems like two different people. Qiu Xuansu recorded: 'He had Dharma-transmitting disciples. One of them was Chongxin (Believing Faith), who lived in Longtan (Dragon Pool) in Lizhou.' The stele of Zen Master Nanyue Rang (Huairang), written by Gui Deng, a famous person of the Tang Dynasty, lists several Dharma grandsons after him, including the name Daowu. In 'Guifeng's (Zongmi) Response to Chancellor Pei on the Essentials of the School,' six successors of Mazu are listed, with Jiangling Daowu at the top, with a note below: 'Also received teachings from Jingshan.' Now, it is ridiculous for some to use the Yunmen and Linji schools to compete. This is from 'Linjian Lu' (Records Between Forests). The 'Preface to the Five Houses of Zen,' re-edited by Juemeng Hall, says: During the Jingde period, the Wu monk Daoyuan compiled the thirty-volume 'Transmission of the Lamp,' dividing it into two schools after Caoxi (Huineng): one is Nanyue Huairang, who produced Great Master Ma; the other is Qingyuan Xingsi, who produced Shitou Xiqian. From these two schools, five schools were further divided. Great Master Ma produced eighty-four virtuous advisors, including Baizhang Huaihai, who produced Huangbo Xiyun and Dahui Lingyou. Xiyun produced Linji Yixuan, hence the name Linji School. Lingyou produced Yangshan Huiji, hence the name Yangshan School. Among the eighty-four, there was also Tianwang Daowu, who obtained the Dharma from Longtan Chongxin, who obtained it from Deshan Xuanjian, who obtained it from Xuefeng Yicun, who produced Yunmen Wenyan, hence the name Yunmen School. Next is Xuansha Shibei, who produced Dizang Guichen, who produced Qingliang Weny, hence the name Fayan School. Next, Shitou Xiqian produced Yaoshan Weiyan and Tianhuang Daowu. Daowu obtained Huizhen, who obtained Youxian, who obtained Wenben, which ended after three generations. Only Yaoshan produced Yunyan Tansheng, who produced Dongshan Liangjie.

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價。價得曹山章。是為曹洞宗。今傳燈卻收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰江陵城西天王寺道悟者。渚宮人也。崔子玉之後嗣馬祖。元和十三年四月十三日化。正議大夫丘玄素撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故復還渚宮。一曰。江陵城東天皇寺道悟者。[婺-女+(廠@女)]州東陽人也。姓張氏嗣石頭。元和二年丁亥化。葉律郎符載撰塔銘。二碑所載生緣出處甚詳。但緣道原採集傳燈之日非非一一親往討尋。不過宛轉託人捃拾。而得其差誤可知也。自景德至今。天下四海以傳燈為據。雖列剎據位立宗者。不能略加究辦。惟丞相無盡居士張公。及呂夏卿二君子。每會議宗門中事。嘗曰。石頭得藥山藥山得曹洞一宗教理行果言說宛轉。且天皇道悟下出個周金剛。呵風罵雨。雖佛祖不敢嬰其鋒。恐自天皇處或有差誤。寂音尊者亦嘗疑之云。道悟似有兩人。無盡居士後於達觀穎禪師處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。賚以遍示諸方曰。吾嘗疑德山洞山同出石頭下。因甚垂手處作用殺活不同。今以丘符二記證之朗然明白。方信吾擇法驗人之不謬耳。寂音曰。圭峰答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山今妄以雲門臨

【現代漢語翻譯】 現代漢語譯本 價（jià）：價值，這裡指傳承的價值。價得曹山章（Cáoshān zhāng）：值得曹山（Cáoshān，唐代禪師，曹洞宗創始人之一）的宗風。是為曹洞宗（Cáodòng zōng）：這就是曹洞宗。今傳燈（Jīn chuándēng）：現在《景德傳燈錄》，一部記錄禪宗燈史的書。卻收雲門法眼兩宗（què shōu Yúnmén Fǎyǎn liǎng zōng）：卻收錄了雲門宗（Yúnmén zōng）和法眼宗（Fǎyǎn zōng）的傳承。歸石頭下誤矣（guī Shítóu xià wù yǐ）：歸於石頭希遷（Shítóu Xīqiān）門下是錯誤的。緣同時道悟有兩人（yuán tóngshí Dàowù yǒu liǎng rén）：因為同時代的道悟（Dàowù）有兩個人。一曰江陵城西天王寺道悟者（yī yuē Jiānglíng chéngxī Tiānwáng sì Dàowù zhě）：一個是江陵（Jiānglíng，今湖北江陵）城西天王寺（Tiānwáng sì）的道悟，渚宮人也（zhǔ gōng rén yě）：渚宮（zhǔ gōng）人。崔子玉之後嗣馬祖（Cuī Zǐyù zhī hòu sì Mǎzǔ）：是崔子玉（Cuī Zǐyù）的後代，繼承了馬祖道一（Mǎzǔ Dàoyī）的法脈。元和十三年四月十三日化（Yuánhé shísān nián sì yuè shísān rì huà）：元和十三年四月十三日圓寂。正議大夫丘玄素撰塔銘（zhèngyì dàfū Qiū Xuánsù zhuàn tǎmíng）：正議大夫丘玄素（Qiū Xuánsù）撰寫了塔銘。文幾千言（wén jǐ qiān yán）：文章有幾千字。其略云（qí lüè yún）：其中大概說到，馬祖祝曰（Mǎzǔ zhù yuē）：馬祖（Mǎzǔ）曾預言說，他日莫離舊處（tārì mò lí jiù chù）：將來不要離開原來的地方，故復還渚宮（gù fù huán zhǔ gōng）：所以又回到渚宮。一曰（yī yuē）：另一個是，江陵城東天皇寺道悟者（Jiānglíng chéngdōng Tiānhuáng sì Dàowù zhě）：江陵城東天皇寺（Tiānhuáng sì）的道悟，[婺-女+(廠@女)]州東陽人也（[wù-nǚ+(chǎng@nǚ)] zhōu Dōngyáng rén yě）：婺州（[wù-nǚ+(chǎng@nǚ)] zhōu，今浙江金華）東陽（Dōngyáng）人，姓張氏嗣石頭（xìng Zhāng shì sì Shítóu）：姓張，繼承了石頭希遷（Shítóu Xīqiān）的法脈。元和二年丁亥化（Yuánhé èr nián dīnghài huà）：元和二年丁亥年圓寂。葉律郎符載撰塔銘（Yèlǜ láng Fú Zài zhuàn tǎmíng）：葉律郎符載（Yèlǜ láng Fú Zài）撰寫了塔銘。二碑所載生緣出處甚詳（èr bēi suǒ zài shēngyuán chūchù shèn xiáng）：兩篇碑文所記載的生平和傳承都非常詳細。但緣道原採集傳燈之日非非一一親往討尋（dàn yuán Dàoyuán cǎijí chuándēng zhī rì fēi fēi yīyī qīnwǎng tǎoxún）：但是因為道原（Dàoyuán，《景德傳燈錄》的編者）在採集編寫《傳燈錄》時，並非親自一一前往尋訪，不過宛轉託人捃拾（bùguò wǎnzhuǎn tuō rén jùnshí）：只不過是輾轉委託他人蒐集，而得其差誤可知也（ér dé qí chāwù kězhī yě）：所以出現差錯是可以理解的。自景德至今（zì Jǐngdé zhìjīn）：自從景德年間到現在，天下四海以傳燈為據（tiānxià sìhǎi yǐ chuándēng wéi jù）：天下都以《傳燈錄》為依據。雖列剎據位立宗者（suī liè shā jù wèi lì zōng zhě）：即使是各大寺院佔據重要地位、開宗立派的人，也不能略加究辦（yě bùnéng lüè jiā jiūbàn）：也不能稍微加以考證辨別。惟丞相無盡居士張公（wéi chéngxiàng Wújìn jūshì Zhāng gōng）：只有丞相無盡居士張公，及呂夏卿二君子（jí Lǚ Xiàqīng èr jūnzǐ）：以及呂夏卿（Lǚ Xiàqīng）這兩位君子，每會議宗門中事（měi huìyì zōngmén zhōng shì）：每當討論禪宗的事情，嘗曰（cháng yuē）：常常說，石頭得藥山藥山得曹洞一宗教理行果言說宛轉（Shítóu dé Yàoshān Yàoshān dé Cáodòng yī zōng lǐxíng guǒ yánshuō wǎnzhuǎn）：石頭希遷（Shítóu Xīqiān）傳給藥山惟儼（Yàoshān Wéiyǎn），藥山惟儼傳給曹洞宗，這一宗的教理、修行、證果、言說都是圓融無礙的。且天皇道悟下出個周金剛（qiě Tiānhuáng Dàowù xià chū gè Zhōu Jīngāng）：而且天皇道悟門下出了個周金剛（Zhōu Jīngāng），呵風罵雨（hē fēng mà yǔ）：呵斥風雨，雖佛祖不敢嬰其鋒（suī Fózǔ bù gǎn yīng qí fēng）：即使是佛祖也不敢觸犯他的鋒芒。恐自天皇處或有差誤（kǒng zì Tiānhuáng chù huò yǒu chāwù）：恐怕從天皇道悟這裡就出現了差錯。寂音尊者亦嘗疑之云（Jìyīn zūnzhě yì cháng yí zhī yún）：寂音尊者（Jìyīn zūnzhě）也曾經懷疑說，道悟似有兩人（Dàowù sì yǒu liǎng rén）：道悟好像有兩個人。無盡居士後於達觀穎禪師處（Wújìn jūshì hòu yú Dáguān Yǐng chánshī chù）：無盡居士後來在達觀穎禪師（Dáguān Yǐng chánshī）那裡，得唐符載所撰天皇道悟塔記（dé Táng Fú Zài suǒ zhuàn Tiānhuáng Dàowù tǎjì）：得到了唐代符載所撰寫的天皇道悟塔記，又討得丘玄素所作天王道悟塔記（yòu tǎo dé Qiū Xuánsù suǒ zuò Tiānwáng Dàowù tǎjì）：又找到了丘玄素所作的天王道悟塔記，賚以遍示諸方曰（lài yǐ biàn shì zhū fāng yuē）：拿來給各方人士看，說，吾嘗疑德山洞山同出石頭下（wú cháng yí Déshān Dòngshān tóng chū Shítóu xià）：我曾經懷疑德山宣鑒（Déshān Xuānjiàn）和洞山良價（Dòngshān Liángjià）都出自石頭希遷門下，因甚垂手處作用殺活不同（yīn shén chuíshǒu chù zuòyòng shā huó bùtóng）：為什麼在垂手（chuíshǒu，禪宗術語，指方便接引）時的作用，殺（shā，棒喝）和活（huó，開示）不同呢？今以丘符二記證之朗然明白（jīn yǐ Qiū Fú èr jì zhèng zhī lǎngrān míngbái）：現在用丘玄素和符載的兩篇塔記來驗證，就非常清楚明白了。方信吾擇法驗人之不謬耳（fāng xìn wú zéfǎ yàn rén zhī bù miù ěr）：這才相信我選擇法脈、驗證人沒有錯啊。寂音曰（Jìyīn yuē）：寂音說，圭峰答裴相國宗趣狀（Guīfēng dá Péi xiàngguó zōngqù zhuàng）：圭峰宗密（Guīfēng Zōngmì）回答裴休（Péi Xiū）宰相的《宗趣狀》中，列馬祖之嗣六人（liè Mǎzǔ zhī sì liù rén）：列舉了馬祖道一的六位嗣法弟子，首曰江陵道悟（shǒu yuē Jiānglíng Dàowù）：第一個就是江陵道悟。其下注曰（qí xià zhù yuē）：下面註釋說，兼稟徑山今妄以雲門臨（jiān bǐng Jìngshān jīn wàng yǐ Yúnmén lín）：兼稟徑山（Jìngshān）的法脈，現在錯誤地認為是雲門宗或臨濟宗的。

【English Translation】 English version Jià (價): Value, here referring to the value of lineage transmission. Jià dé Cáoshān zhāng (價得曹山章): Worthy of the style of Cáoshān (曹山, a Chan master of the Tang Dynasty, one of the founders of the Caodong school). Shì wèi Cáodòng zōng (是為曹洞宗): This is the Caodong school. Jīn chuándēng (今傳燈): Now, the 'Jingde Records of the Transmission of the Lamp,' a book recording the history of Chan Buddhism. Què shōu Yúnmén Fǎyǎn liǎng zōng (卻收雲門法眼兩宗): It includes the lineages of the Yunmen (雲門) and Fayan (法眼) schools. Guī Shítóu xià wù yǐ (歸石頭下誤矣): Attributing them to Shítóu Xīqiān (石頭希遷) is a mistake. Yuán tóngshí Dàowù yǒu liǎng rén (緣同時道悟有兩人): Because there were two Dàowù (道悟) in the same era. Yī yuē Jiānglíng chéngxī Tiānwáng sì Dàowù zhě (一曰江陵城西天王寺道悟者): One was Dàowù of Tiānwáng Temple (天王寺) west of Jiānglíng (江陵, present-day Jiangling, Hubei), zhǔ gōng rén yě (渚宮人也): a person from Zhǔgōng (渚宮). Cuī Zǐyù zhī hòu sì Mǎzǔ (崔子玉之後嗣馬祖): He was a descendant of Cuī Zǐyù (崔子玉) and inherited the Dharma lineage of Mǎzǔ Dàoyī (馬祖道一). Yuánhé shísān nián sì yuè shísān rì huà (元和十三年四月十三日化): He passed away on April 13th of the thirteenth year of the Yuánhé era. Zhèngyì dàfū Qiū Xuánsù zhuàn tǎmíng (正議大夫丘玄素撰塔銘): The Righteous Consultant Qiū Xuánsù (丘玄素) wrote his epitaph. Wén jǐ qiān yán (文幾千言): The text was several thousand words long. Qí lüè yún (其略云): It roughly stated that Mǎzǔ zhù yuē (馬祖祝曰): Mǎzǔ (馬祖) had predicted, tārì mò lí jiù chù (他日莫離舊處): 'In the future, do not leave the old place,' gù fù huán zhǔ gōng (故復還渚宮): therefore, he returned to Zhǔgōng. Yī yuē (一曰): The other was, Jiānglíng chéngdōng Tiānhuáng sì Dàowù zhě (江陵城東天皇寺道悟者): Dàowù of Tiānhuáng Temple (天皇寺) east of Jiānglíng, [wù-nǚ+(chǎng@nǚ)] zhōu Dōngyáng rén yě ([婺-女+(廠@女)]州東陽人也): a person from Dōngyáng (東陽), [wù-nǚ+(chǎng@nǚ)] Prefecture (present-day Jinhua, Zhejiang), with the surname Zhāng, sì Shítóu (姓張氏嗣石頭): inherited the Dharma lineage of Shítóu Xīqiān (石頭希遷). Yuánhé èr nián dīnghài huà (元和二年丁亥化): He passed away in the year Dīnghài of the second year of the Yuánhé era. Yèlǜ láng Fú Zài zhuàn tǎmíng (葉律郎符載撰塔銘): Yèlǜ láng Fú Zài (葉律郎符載) wrote his epitaph. Èr bēi suǒ zài shēngyuán chūchù shèn xiáng (二碑所載生緣出處甚詳): The two epitaphs contained very detailed accounts of their lives and lineages. Dàn yuán Dàoyuán cǎijí chuándēng zhī rì fēi fēi yīyī qīnwǎng tǎoxún (但緣道原採集傳燈之日非非一一親往討尋): However, because Dàoyuán (道原), the compiler of the 'Records of the Transmission of the Lamp,' did not personally visit and seek out information one by one when compiling the book, bùguò wǎnzhuǎn tuō rén jùnshí (不過宛轉託人捃拾): but rather indirectly entrusted others to collect information, ér dé qí chāwù kězhī yě (而得其差誤可知也): it is understandable that errors occurred. Zì Jǐngdé zhìjīn (自景德至今): From the Jǐngdé era to the present, tiānxià sìhǎi yǐ chuándēng wéi jù (天下四海以傳燈為據): the world relies on the 'Records of the Transmission of the Lamp' as a basis. Suī liè shā jù wèi lì zōng zhě (雖列剎據位立宗者): Even the major monasteries that hold important positions and establish schools, yě bùnéng lüè jiā jiūbàn (也不能略加究辦): cannot slightly investigate and distinguish. Wéi chéngxiàng Wújìn jūshì Zhāng gōng (惟丞相無盡居士張公): Only Prime Minister Wújìn layman Zhāng gōng, jí Lǚ Xiàqīng èr jūnzǐ (及呂夏卿二君子): and these two gentlemen, Lǚ Xiàqīng (呂夏卿), měi huìyì zōngmén zhōng shì (每會議宗門中事): whenever discussing matters of the Chan school, cháng yuē (嘗曰): often said, Shítóu dé Yàoshān Yàoshān dé Cáodòng yī zōng lǐxíng guǒ yánshuō wǎnzhuǎn (石頭得藥山藥山得曹洞一宗教理行果言說宛轉): Shítóu Xīqiān (石頭希遷) transmitted to Yàoshān Wéiyǎn (藥山惟儼), Yàoshān Wéiyǎn transmitted to the Caodong school, the doctrine, practice, realization, and speech of this school are all perfectly integrated. Qiě Tiānhuáng Dàowù xià chū gè Zhōu Jīngāng (且天皇道悟下出個周金剛): Moreover, Zhōu Jīngāng (周金剛) emerged from the lineage of Tiānhuáng Dàowù, hē fēng mà yǔ (呵風罵雨): scolding the wind and rain, suī Fózǔ bù gǎn yīng qí fēng (雖佛祖不敢嬰其鋒): even the Buddhas and ancestors would not dare to confront his sharpness. Kǒng zì Tiānhuáng chù huò yǒu chāwù (恐自天皇處或有差誤): It is feared that there may have been errors from the time of Tiānhuáng Dàowù. Jìyīn zūnzhě yì cháng yí zhī yún (寂音尊者亦嘗疑之云): Venerable Jìyīn (寂音) also once suspected, Dàowù sì yǒu liǎng rén (道悟似有兩人): 'It seems there are two Dàowù.' Wújìn jūshì hòu yú Dáguān Yǐng chánshī chù (無盡居士後於達觀穎禪師處): Later, the Wújìn layman, at the place of Chan Master Dáguān Yǐng (達觀穎), dé Táng Fú Zài suǒ zhuàn Tiānhuáng Dàowù tǎjì (得唐符載所撰天皇道悟塔記): obtained the epitaph of Tiānhuáng Dàowù written by Fú Zài of the Tang Dynasty, yòu tǎo dé Qiū Xuánsù suǒ zuò Tiānwáng Dàowù tǎjì (又討得丘玄素所作天王道悟塔記): and also found the epitaph of Tiānwáng Dàowù written by Qiū Xuánsù, lài yǐ biàn shì zhū fāng yuē (賚以遍示諸方曰): and showed it to people everywhere, saying, wú cháng yí Déshān Dòngshān tóng chū Shítóu xià (吾嘗疑德山洞山同出石頭下): 'I once suspected that Déshān Xuānjiàn (德山宣鑒) and Dòngshān Liángjià (洞山良價) both came from the lineage of Shítóu Xīqiān, yīn shén chuíshǒu chù zuòyòng shā huó bùtóng (因甚垂手處作用殺活不同): why are the functions of killing (棒喝) and giving life (開示) different in the act of extending a hand (垂手, a Chan term referring to expedient guidance)?' Jīn yǐ Qiū Fú èr jì zhèng zhī lǎngrān míngbái (今以丘符二記證之朗然明白): Now, using the two epitaphs of Qiū Xuánsù and Fú Zài to verify this, it is very clear. Fāng xìn wú zéfǎ yàn rén zhī bù miù ěr (方信吾擇法驗人之不謬耳): Only now do I believe that my choice of Dharma and verification of people are not mistaken.' Jìyīn yuē (寂音曰): Jìyīn said, Guīfēng dá Péi xiàngguó zōngqù zhuàng (圭峰答裴相國宗趣狀): In Guīfēng Zōngmì's (圭峰宗密) response to Prime Minister Péi Xiū's (裴休) 'Treatise on the Tenets,' liè Mǎzǔ zhī sì liù rén (列馬祖之嗣六人): he listed six Dharma heirs of Mǎzǔ Dàoyī, shǒu yuē Jiānglíng Dàowù (首曰江陵道悟): the first being Jiānglíng Dàowù. Qí xià zhù yuē (其下注曰): The note below says, jiān bǐng Jìngshān jīn wàng yǐ Yúnmén lín (兼稟徑山今妄以雲門臨): 'He also received the Dharma lineage of Jìngshān (徑山), but now it is mistakenly thought to be of the Yunmen or Linji school.'

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濟二宗競者。可發一笑。略書梗概以傳。明達者庶知五家之正派如是而已)。

京兆尸利禪師。初問石頭。如何是學人本分事。石頭曰。汝何從吾覓。曰不從師覓如何即得。石頭曰。汝還曾失卻么。師乃契會厥旨。

鄧州丹霞天然禪師不知何許人也。初習儒學將入長安應舉。方宿于逆旅。忽夢白光滿室。占者曰。解空之祥也。偶一禪客問曰。仁者何往。曰選官去。禪客曰。選官何如選佛。曰選佛當往何所。禪客曰。今江西馬大師出世。是選佛之場。仁者可往。遂直造江西。才見馬大師以手托幞頭額。馬顧視良久曰。南嶽石頭是汝師也。遽抵南嶽還以前意投之。石頭曰。著槽廠去。師禮謝入行者房。隨次執爨役凡三年。忽一日石頭告眾曰。來日刬佛殿前草。至來日大眾諸童行各備鍬钁刬草。獨師以盆盛水凈頭。于和尚前胡跪。石頭見而笑之便與剃髮。又為說戒法。師乃掩耳而出。便往江西再謁馬師。未參禮便入僧堂內。騎聖僧頸而坐。時大眾驚愕遽報馬師。馬躬入堂視之曰。我子天然師即下地禮拜曰。謝師賜法號。因名天然。馬師問。從什麼處來。師云。石頭。馬雲。石頭路滑還跶倒汝么。師曰。若跶倒即不來。乃杖錫觀方。居天臺華頂峰三年。往餘杭徑山禮國一禪師。唐元和中至洛京龍門香山。與伏牛和

【現代漢語翻譯】 現代漢語譯本：濟宗和二宗的爭論者，實在令人發笑。我略微記錄其梗概以流傳後世，希望明達之人能夠了解五家宗派的正統傳承就是如此而已。

京兆尸利禪師，最初問石頭禪師：『如何是學人本分事？』（什麼是修行人最根本的事情？）石頭禪師說：『你為何要向我尋求？』尸利禪師說：『不向師父您尋求，又該如何得到呢？』石頭禪師說：『你可曾失去過嗎？』尸利禪師於是領會了其中的旨意。

鄧州丹霞天然禪師，不知是哪裡人。最初學習儒學，將要前往長安參加科舉考試。一天晚上住在旅店裡，忽然夢見白光充滿房間。占卜的人說：『這是領悟空性的祥兆啊！』恰巧一位禪客問道：『仁者要到哪裡去？』丹霞禪師說：『去參加選官考試。』禪客說：『選官哪裡比得上選佛？』丹霞禪師說：『選佛應當去哪裡呢？』禪客說：『現在江西馬大師出世，那裡是選佛的場所，仁者可以前往。』於是丹霞禪師直接前往江西。剛見到馬大師，馬大師就用手托著他的幞頭額。馬大師注視良久，說：『南嶽石頭禪師是你的老師。』丹霞禪師立即前往南嶽，仍然用之前的意思請教石頭禪師。石頭禪師說：『到槽廠去。』丹霞禪師行禮感謝，進入行者房，隨著次序負責炊事的工作，總共三年。忽然有一天，石頭禪師告訴大家說：『明天鏟佛殿前的草。』到了第二天，大眾和童行各自準備鍬和鋤頭剷草，只有丹霞禪師用盆盛水洗頭，在和尚面前胡跪。石頭禪師看見了就笑著為他剃髮，又為他說戒法。丹霞禪師於是捂著耳朵跑了出去，便前往江西再次拜見馬大師。還沒參拜就進入僧堂內，騎在聖僧的脖子上坐著。當時大眾驚愕，立即報告馬大師。馬大師親自進入僧堂觀看，說：『我的兒子天然！』丹霞禪師立刻下地禮拜，說：『感謝師父賜予法號。』因此得名天然。馬大師問：『從什麼地方來？』丹霞禪師說：『石頭禪師那裡。』馬大師說：『石頭路滑，有沒有摔倒你？』丹霞禪師說：『如果摔倒了，就不會來了。』於是拄著錫杖遊方，在天臺華頂峰住了三年，前往餘杭徑山拜見國一禪師。唐元和年間到達洛京龍門香山，與伏牛和尚

【English Translation】 English version: The debaters of the Ji and other sects are truly laughable. I will briefly record the outline to pass it on to later generations, hoping that enlightened people will understand that the orthodox transmission of the Five Houses is just like this.

Chan Master Shili of Jingzhao initially asked Chan Master Shitou: 'What is the fundamental matter for a practitioner?' (如何是學人本分事？) Chan Master Shitou said: 'Why do you seek it from me?' Chan Master Shili said: 'If I don't seek it from you, Master, how can I obtain it?' Chan Master Shitou said: 'Have you ever lost it?' Chan Master Shili then understood the meaning within.

Chan Master Danxia Tianran of Dengzhou, it is not known where he was from. He initially studied Confucianism and was about to go to Chang'an to participate in the imperial examinations. One night, he stayed in an inn and suddenly dreamed that white light filled the room. The diviner said: 'This is an auspicious sign of understanding emptiness!' Coincidentally, a Chan traveler asked: 'Where are you going, benevolent one?' Chan Master Danxia said: 'To participate in the selection of officials.' The Chan traveler said: 'How can selecting officials compare to selecting Buddhas?' Chan Master Danxia said: 'Where should one go to select Buddhas?' The Chan traveler said: 'Now, Great Master Ma of Jiangxi has appeared in the world, that is the place to select Buddhas, benevolent one can go there.' Thereupon, Chan Master Danxia went directly to Jiangxi. As soon as he saw Great Master Ma, Great Master Ma held his Futou (幞頭) forehead with his hand. Great Master Ma gazed for a long time and said: 'Chan Master Shitou of Nanyue is your teacher.' Chan Master Danxia immediately went to Nanyue and still used the previous intention to ask Chan Master Shitou. Chan Master Shitou said: 'Go to the trough factory.' Chan Master Danxia bowed and thanked him, entered the practitioner's room, and was responsible for cooking in order, for a total of three years. Suddenly one day, Chan Master Shitou told everyone: 'Tomorrow, clear the grass in front of the Buddha Hall.' The next day, the crowd and the young practitioners each prepared hoes and shovels to clear the grass, only Chan Master Danxia used a basin to hold water to wash his head, kneeling in front of the monk. Chan Master Shitou saw it and smiled and shaved his head for him, and also spoke the precepts for him. Chan Master Danxia then covered his ears and ran out, and went to Jiangxi again to visit Great Master Ma. Before he paid his respects, he entered the monks' hall and sat on the neck of the holy monk. At that time, the crowd was shocked and immediately reported to Great Master Ma. Great Master Ma personally entered the monks' hall to watch and said: 'My son, Tianran!' Chan Master Danxia immediately got off the ground and bowed, saying: 'Thank you, Master, for bestowing the Dharma name.' Therefore, he was named Tianran. Great Master Ma asked: 'Where did you come from?' Chan Master Danxia said: 'From Chan Master Shitou.' Great Master Ma said: 'The road to Shitou is slippery, did you fall?' Chan Master Danxia said: 'If I had fallen, I would not have come.' Thereupon, he traveled with a tin staff, lived on the Huading Peak of Tiantai Mountain for three years, and went to Jingshan in Yuhang to visit Chan Master Guoyi. During the Yuanhe period of the Tang Dynasty, he arrived at Longmen Xiangshan in Luojing, and with Monk Funiu

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尚為莫逆之友。後於慧林寺遇天大寒。師取木佛焚之。人或譏之。師曰。吾燒取捨利。人曰。木頭何有。師曰。若爾者何責我乎。師一日謁忠國師。先問侍者。國師在否。曰在即在不見客。師曰。太深遠生。曰佛眼亦覷不見。師曰。龍生龍子鳳生鳳兒。國師睡起侍者以告。國師乃鞭侍者二十棒遣出。后丹霞聞之乃云。不謬為南陽國師。至明日卻往禮拜。見國師便展坐具。國師云。不用不用。師退步。國師云。如是如是。師卻進前。國師云。不是不是。師繞國師一匝便出。國師云。去聖時遙人多懈怠。三十年後覓此漢也還難得。師訪龐居士。見女子取菜次。師云。居士在否。女子放下籃子斂手而立。師又云。居士在否。女子便提籃子去。元和三年師于天津橋橫臥。會留守鄭公出呵之不起。吏問其故。師徐曰。無事僧。留守異之。奉束素及衣兩襲日給米麵。洛下翕然歸信。至十五年春告門人言。吾思林泉終老之所。時門人令齊靜方卜南陽丹霞山。結庵以奉事。三年間玄學者至盈三百。眾構成大院。師上堂曰。阿爾渾家切須保護一靈之物。不是爾造作名貌得。更說什麼薦與不薦。吾往日見石頭和尚。亦只教切須自保護。此事不是爾譚話得。阿爾渾家各有一坐具地。更疑什麼。禪可是爾解底物。豈有佛可成。佛之一字永不喜聞

【現代漢語翻譯】 現代漢語譯本： （丹霞天然禪師）以前和某人是非常要好的朋友。後來在慧林寺遇到非常寒冷的天氣，禪師拿木頭的佛像燒來取暖。有人譏諷他，禪師說：『我燒木佛是爲了取得舍利。』那人說：『木頭哪裡會有舍利？』禪師說：『如果這樣，你又何必責備我呢？』 禪師有一天去拜訪忠國師（南陽慧忠國師），先問侍者：『國師在嗎？』侍者說：『在是在，但不接見客人。』禪師說：『太深遠了。』侍者說：『佛眼也看不見。』禪師說：『龍生龍子，鳳生鳳兒。』 國師睡醒后，侍者把這件事告訴了他。國師就打了侍者二十棒，把他趕了出去。後來丹霞（天然禪師）聽說這件事後說：『不愧是南陽國師。』 到了第二天，（丹霞天然禪師）卻去禮拜國師，見到國師就展開坐具。國師說：『不用不用。』禪師退了一步。國師說：『如是如是。』禪師又向前走。國師說：『不是不是。』禪師繞著國師轉了一圈就走了。國師說：『離聖人的時代已經很久遠了，人們大多懈怠。三十年後要找到這樣的人也很難了。』 禪師拜訪龐居士（一位著名的在家修行者），見到他的女兒正在摘菜。禪師問：『居士在嗎？』女子放下籃子，收手站立。禪師又問：『居士在嗎？』女子就提著籃子走了。 元和三年，禪師在天津橋上橫臥。恰逢留守鄭公出行，呵斥他卻不起來。官吏問他原因，禪師慢慢地說：『無事僧。』留守感到驚異，於是贈送絲綢和兩套衣服，每天供給米麵。洛陽一帶的人都信服歸順。 到了元和十五年春天，禪師告訴門人說：『我想念山林泉石，那是可以終老的地方。』當時門人令齊靜在南陽丹霞山占卜，建造菴舍來奉養他。三年間，研究玄學的人達到三百多人。大家共同建造了一座大寺院。禪師上堂說法：『你們這些傢伙，一定要保護好這一靈之物（指自性）。這不是你們造作名相可以得到的。還說什麼推薦不推薦。我以前見到石頭和尚（石頭希遷禪師），他也只是教導要切實保護自己。這件事不是你們談論可以明白的。你們每個人都有一塊坐具之地（指本自具足的佛性），還懷疑什麼？禪宗是你們可以理解的東西嗎？哪裡有什麼佛可以成？「佛」這個字我永遠不愛聽。』

【English Translation】 English version: (Master Danxia Tianran) was once very close friends with someone. Later, he encountered extremely cold weather at Huilin Temple, and the Master took a wooden Buddha statue and burned it for warmth. Someone ridiculed him, and the Master said, 'I am burning the wooden Buddha to obtain śarīra (relics).' That person said, 'How can there be śarīra in wood?' The Master said, 'If that's the case, why do you blame me?' One day, the Master went to visit National Teacher Zhong (Nanyang Huizhong National Teacher), first asking the attendant, 'Is the National Teacher in?' The attendant said, 'He is in, but he is not receiving guests.' The Master said, 'Too profound.' The attendant said, 'Even the Buddha's eye cannot see him.' The Master said, 'Dragons beget dragon sons, and phoenixes beget phoenix daughters.' After the National Teacher woke up, the attendant told him about this. The National Teacher then struck the attendant twenty times and drove him out. Later, Danxia (Tianran) heard about this and said, 'Worthy of being the National Teacher of Nanyang.' The next day, (Master Danxia Tianran) went to pay respects to the National Teacher, and upon seeing the National Teacher, he spread out his sitting cloth. The National Teacher said, 'No need, no need.' The Master took a step back. The National Teacher said, 'Thus, thus.' The Master stepped forward again. The National Teacher said, 'Not thus, not thus.' The Master circled the National Teacher once and then left. The National Teacher said, 'It has been a long time since the age of the sages, and people are mostly lazy. It will be difficult to find such a person even after thirty years.' The Master visited Layman Pang (a famous lay practitioner), and saw his daughter picking vegetables. The Master asked, 'Is the Layman in?' The woman put down the basket, folded her hands, and stood still. The Master asked again, 'Is the Layman in?' The woman then picked up the basket and left. In the third year of Yuanhe, the Master lay horizontally on the Tianjin Bridge. It happened that the Regional Commander Zheng was traveling and scolded him, but he did not get up. The official asked him the reason, and the Master slowly said, 'A monk with nothing to do.' The Regional Commander was surprised, so he presented silk and two sets of clothes, and provided rice and flour daily. The people in the Luoyang area all believed and submitted. In the spring of the fifteenth year of Yuanhe, the Master told his disciples, 'I miss the forests and springs, a place where I can spend my old age.' At that time, the disciple Ling Qijing divined at Danxia Mountain in Nanyang and built a hermitage to serve him. Within three years, more than three hundred people studying metaphysics arrived. Everyone jointly built a large monastery. The Master ascended the hall and said, 'You fellows, you must protect this one spiritual thing (referring to self-nature). This is not something you can obtain by creating names and appearances. What are you talking about recommending or not recommending? I used to see Master Shitou (Shitou Xiqian Zen Master), and he only taught to earnestly protect oneself. This matter is not something you can understand by talking about it. Each of you has a sitting cloth (referring to the Buddha-nature that is inherently complete), what are you still doubting? Is Zen something you can understand? Where is there a Buddha to become? I never like to hear the word 'Buddha'.'

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。阿爾自看。善巧方便慈悲喜捨。不從外得。不著方寸。善巧是文殊方便是普賢。爾更擬趁逐什麼物。不用經不落空去。今時學者紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄各自有分不用疑慮。在在處處有恁么底。若識得釋迦即者凡夫是。阿爾須自看取。莫一盲引眾盲相將入火坑。夜裡暗雙陸賽彩。若為生無事珍重。有僧到參。于山下見師乃問。丹霞山向什麼處去。師指山曰。青黯黯地。僧曰。莫只遮個便是么。師曰。真師子兒一撥便轉。師問僧。什麼處宿。雲山下宿。師曰。什麼處吃飯。曰山下吃飯。師曰。將飯與阇梨吃底人。還具眼也無。僧無對(長慶舉問保福。將飯與人吃。感恩有分。為什麼不具眼。保福云。施者受者二俱瞎漢。長慶雲。盡其機來又作么生。保福云。道某甲瞎得么。玄覺徴云。且道。長慶明丹霞意。為復自用家財)師以長慶四年六月二十三日。告門人曰。備湯沐吾欲行矣。乃戴笠策杖受履。垂一足未及地而化。壽八十六。門人斫石為塔。敕謚智通禪師。塔號妙覺。

潭州招提慧朗禪師始興曲江人也。姓歐陽氏。年十三依鄧林寺模禪師披剃。十七游南嶽。二十于岳寺受具。往虔州龔公山謁大寂。大寂問曰。汝來何求。師曰。求佛知見。曰佛無知見。知見乃魔界。汝從

【現代漢語翻譯】 現代漢語譯本：阿爾自己去看。善巧方便、慈悲喜捨，不是從外邊得來的，也不執著于方寸之間。善巧是文殊菩薩的智慧，方便是普賢菩薩的行愿。你還想追逐什麼呢？不用經典，也不會落空。現在的學人紛紛擾擾，都是參禪問道。我這裡沒有道可修，沒有法可證。一飲一啄，各自有緣分，不用疑慮。處處都有這樣的道理。如果認識到釋迦牟尼佛就是那個凡夫。阿爾須要自己看清楚，不要一個瞎子領著一群瞎子一起掉進火坑。夜裡玩暗雙陸游戲賭輸贏。如果沒事就好好珍惜。有僧人來參拜，在山下見到丹霞禪師，就問：『丹霞山往哪裡去？』丹霞禪師指著山說：『青黯黯地。』僧人說：『莫非就是這個嗎？』丹霞禪師說：『真是獅子之子，一撥就轉。』丹霞禪師問僧人：『在哪裡住宿？』僧人說：『山下住宿。』丹霞禪師說：『在哪裡吃飯？』僧人說：『山下吃飯。』丹霞禪師說：『把飯給阇梨（acarya，軌範師）吃的人，還具有眼力嗎？』僧人無言以對。（長慶禪師舉此問保福禪師：『把飯給人吃，感恩是情理之中的，為什麼說不具有眼力？』保福禪師說：『施者和受者都是瞎子。』長慶禪師說：『用盡他的機鋒又該怎麼說？』保福禪師說：『難道我說某甲是瞎子嗎？』玄覺禪師評論說：『且說，長慶禪師是明白丹霞禪師的意思，還是自用家裡的財產？』）丹霞禪師在長慶四年六月二十三日，告訴弟子們說：『準備好湯，我要走了。』於是戴上斗笠，拄著枴杖，穿上鞋子，垂下一隻腳還沒落地就圓寂了，享年八十六歲。弟子們鑿石為塔，朝廷賜謚號為智通禪師，塔號妙覺。 潭州招提慧朗禪師，是始興曲江人，姓歐陽氏。十三歲時依鄧林寺的模禪師剃度。十七歲遊歷南嶽。二十歲在岳寺受具足戒。前往虔州龔公山拜見大寂禪師。大寂禪師問：『你來求什麼？』慧朗禪師說：『求佛的知見。』大寂禪師說：『佛沒有知見，知見是魔的境界。你從哪裡來？』

【English Translation】 English version: Alzi, look for yourself. Skillful means (upaya) and wisdom (prajna), compassion (karuna), joy (mudita), and equanimity (upeksa) are not obtained from the outside, nor are they attached to a limited space. Skillful means is Manjusri (Wenshu, 文殊), and expedient means is Samantabhadra (Puxian, 普賢). What else do you intend to pursue? There is no need for scriptures, and you will not fall into emptiness. Today's scholars are in turmoil, all engaging in Chan (Zen) practice and inquiring about the Way. Here, I have no Way to cultivate and no Dharma to realize. Each drink and each peck are predetermined, so there is no need to doubt. Everywhere, there is such a principle. If you recognize that Sakyamuni (Shijiamouni, 釋迦牟尼) is that ordinary person. Alzi must see for yourself, lest one blind person leads a crowd of blind people into the fire pit together. Playing Shuanglu (a board game) at night for prizes. If there is nothing to do, cherish it. A monk came to visit and saw the master at the foot of the mountain and asked, 'Where does Danxia Mountain go?' The master pointed to the mountain and said, 'Darkly green.' The monk said, 'Is this it?' The master said, 'Truly a lion's son, he turns with a single push.' The master asked the monk, 'Where do you stay?' He said, 'I stay at the foot of the mountain.' The master said, 'Where do you eat?' He said, 'I eat at the foot of the mountain.' The master said, 'Does the person who gives food to the acarya (Ajali, 阇梨) have eyes?' The monk had no answer. (Changqing (長慶) raised this question to Baofu (保福): 'Giving food to someone, gratitude is reasonable, why say they don't have eyes?' Baofu said, 'The giver and the receiver are both blind men.' Changqing said, 'What about exhausting his potential?' Baofu said, 'Am I saying that someone is blind?' Xuanjue (玄覺) commented, 'Let's say, does Changqing understand Danxia's meaning, or is he using his own family's wealth?') On the twenty-third day of the sixth month of the fourth year of Changqing, Danxia told his disciples, 'Prepare the bath, I am about to depart.' Then he put on his hat, carried his staff, put on his shoes, and passed away before one foot touched the ground, at the age of eighty-six. The disciples carved a stone pagoda, and the imperial court bestowed the posthumous title of Zen Master Zhitong (智通), and the pagoda was named Miaojue (妙覺). Zen Master Huilang (慧朗) of Zhaoti (招提) Temple in Tanzhou (潭州) was a native of Qujiang (曲江), Shixing (始興), with the surname Ouyang (歐陽). At the age of thirteen, he was tonsured by Zen Master Mo (模) of Denglin (鄧林) Temple. At the age of seventeen, he traveled to Nanyue (南嶽). At the age of twenty, he received full ordination at Yue (岳) Temple. He went to Gonggong (龔公) Mountain in Qianzhou (虔州) to visit Great Master Daji (大寂). Great Master Daji asked, 'What do you seek?' The master said, 'I seek the knowledge and vision of the Buddha.' Daji said, 'The Buddha has no knowledge and vision; knowledge and vision are the realm of demons. Where do you come from?'

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南嶽來。似未見石頭曹溪心要爾。汝應卻歸。師承命回岳造于石頭。問如何是佛。石頭曰。汝無佛性。曰蠢動含靈又作么生。石頭曰。蠢動含靈卻有佛性。曰慧朗為什麼卻無。石頭曰。為汝不肯承當。師于言下信入。后住梁端招提寺。不出戶三十餘年。凡參學者至。皆曰。去去汝無佛性。其接機大約如此(時謂大朗禪師)。

長沙興國寺振朗禪師。初參石頭問。如何是祖師西來意。石頭曰。問取露柱。曰振朗不會。石頭曰。我更不會。師俄然省悟。住後有僧來參。師乃召曰。上坐。僧應諾。師曰。孤負去也。曰師何不鑒。師乃拭目而視之。僧無語(時謂小朗禪師)

澧州藥山惟儼禪師。絳州人姓韓氏。年十七依潮陽西山慧照禪師出家。唐大曆八年納戒于衡岳希操律師。乃曰。大丈夫當離法自凈。豈能屑屑事細行於布巾耶。即謁石頭密領玄旨。一日師坐次。石頭睹之問曰。汝在遮里作么。曰一切不為。石頭曰。恁么即閑坐也。曰若閑坐即為也。石頭曰。汝道不為。且不為個什麼。曰千聖亦不識。石頭以偈贊曰。

從來共住不知名　　任運相將只么行 　自古上賢猶不識　　造次凡流豈可明

石頭有時垂語曰。言語動用勿交涉。師曰。不言語動用亦勿交涉。石頭曰。遮里針劄不入。師曰。遮里如石

【現代漢語翻譯】 現代漢語譯本： 南嶽禪師來了。似乎（石頭希遷）未曾向你講過石頭（希遷）和曹溪（慧能）的心要。你應該回去（南嶽）。（禪師）接受命令回到南嶽，並拜訪了石頭（希遷）。（禪師）問：『如何是佛？』石頭（希遷）說：『你沒有佛性。』（禪師）問：『蠢動含靈的眾生又怎麼樣呢？』石頭（希遷）說：『蠢動含靈的眾生卻有佛性。』（禪師）問：『慧朗為什麼卻沒有佛性？』石頭（希遷）說：『因為你不肯承擔。』禪師在言語之下深信不疑。後來住在梁端招提寺，三十多年不出門。凡是來參學的，（禪師）都說：『去，去，你沒有佛性。』他接引學人的方式大概就是這樣（當時人們稱他為大朗禪師）。 長沙興國寺的振朗禪師，最初參拜石頭（希遷），問：『如何是祖師西來意？』石頭（希遷）說：『去問露柱。』（禪師）說：『振朗不明白。』石頭（希遷）說：『我更不明白。』禪師忽然醒悟。住持寺院后，有僧人來參拜，（禪師）就召喚說：『上座。』僧人應諾。（禪師）說：『辜負了（期望）啊。』（僧人）問：『禪師為何不鑑察？』禪師於是擦拭眼睛看著他，僧人無話可說（當時人們稱他為小朗禪師）。 澧州藥山惟儼禪師，絳州人，姓韓。十七歲時依潮陽西山慧照禪師出家。唐大曆八年，在衡岳希操律師處受戒。於是說：『大丈夫應當離開（外在的）法，自我清凈，豈能拘泥於在擦拭布巾這些細微的行為上呢？』隨即拜訪石頭（希遷），秘密領悟了玄妙的旨意。一天，禪師在打坐，石頭（希遷）看到他，問道：『你在這裡做什麼？』（禪師）說：『一切不為。』石頭（希遷）說：『這樣就是閑坐了。』（禪師）說：『如果閑坐就是有所爲了。』石頭（希遷）說：『你說不為，且說說不為什麼？』（禪師）說：『千聖也不認識。』石頭（希遷）用偈語讚歎說： 『從來共住不知名，任運相將只么行，自古上賢猶不識，造次凡流豈可明。』 石頭（希遷）有時開示說：『言語動用，不要交涉。』（禪師）說：『不言語動用，也不要交涉。』石頭（希遷）說：『這裡針扎不入。』（禪師）說：『這裡如石頭。』

【English Translation】 English version: Nanyue (a mountain in Hunan province, also refers to a Zen master) came. It seems that (Shitou Xiqian) had not told you the essentials of Shitou (Xiqian) and Caoxi (Huineng). You should return (to Nanyue). (The Zen master) accepted the order and returned to Nanyue, and visited Shitou (Xiqian). (The Zen master) asked: 'What is Buddha?' Shitou (Xiqian) said: 'You have no Buddha-nature.' (The Zen master) asked: 'What about sentient beings that wriggle and contain spirits?' Shitou (Xiqian) said: 'Sentient beings that wriggle and contain spirits do have Buddha-nature.' (The Zen master) asked: 'Why does Huilang not have it?' Shitou (Xiqian) said: 'Because you are unwilling to accept it.' The Zen master deeply believed under the words. Later, he lived in Liangduan Zhaoti Temple and did not go out for more than thirty years. Whenever someone came to study, (the Zen master) would say: 'Go, go, you have no Buddha-nature.' His way of receiving students was probably like this (at that time people called him Zen Master Dalang). Zen Master Zhenlang of Xingguo Temple in Changsha, initially visited Shitou (Xiqian) and asked: 'What is the meaning of the Patriarch's coming from the West?' Shitou (Xiqian) said: 'Ask the pillar.' (The Zen master) said: 'Zhenlang does not understand.' Shitou (Xiqian) said: 'I understand even less.' The Zen master suddenly awakened. After residing in the temple, a monk came to visit, (the Zen master) then summoned and said: 'Upper seat.' The monk responded. (The Zen master) said: 'Disappointed (expectations) ah.' (The monk) asked: 'Why does the Zen master not discern?' The Zen master then wiped his eyes and looked at him, the monk was speechless (at that time people called him Zen Master Xiaolang). Zen Master Weiyan of Yaoshan in Lizhou, a native of Jiangzhou, surnamed Han. At the age of seventeen, he became a monk under Zen Master Huizhao of Xishan in Chaoyang. In the eighth year of the Dali era of the Tang Dynasty, he received precepts from Lawyer Xicao of Hengyue. Then he said: 'A great man should leave (external) Dharma and purify himself, how can he be confined to trivial behaviors such as wiping cloths?' Immediately he visited Shitou (Xiqian) and secretly understood the profound meaning. One day, the Zen master was sitting in meditation, Shitou (Xiqian) saw him and asked: 'What are you doing here?' (The Zen master) said: 'Doing nothing.' Shitou (Xiqian) said: 'Then you are sitting idly.' (The Zen master) said: 'If sitting idly is doing something.' Shitou (Xiqian) said: 'You say doing nothing, then what are you not doing?' (The Zen master) said: 'Even the thousand sages do not recognize it.' Shitou (Xiqian) praised with a verse: 'We have always lived together without knowing the name, letting it carry on in this way, from ancient times even the wise have not recognized it, how can ordinary people understand it?' Shitou (Xiqian) sometimes instructed: 'Speech and action, do not interfere.' (The Zen master) said: 'No speech and action, also do not interfere.' Shitou (Xiqian) said: 'A needle cannot penetrate here.' (The Zen master) said: 'Here is like a stone.'

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上栽華。石頭然之。師后居澧州藥山。海眾云會(廣語見別卷)一日師看經次。柏巖曰。和尚休猱人得也。師卷卻經曰。日頭早晚。曰正當午。師曰。猶有遮個文彩在。曰某甲無亦無。師曰。汝大殺聰明。曰某甲只恁么。和尚尊意如何。師曰。我跛跛挈挈百丑千拙且恁么過。師與道吾說。茗溪上世為節察來。吾曰和尚上世曾為什麼。師曰。我痿痿羸羸且恁么過時。吾曰。憑何如此。師曰。我不曾展他書卷(石霜別云。書卷不曾展)院主報。打鐘也請和尚上堂。師曰。汝與我擎缽盂去。曰和尚無手來多少時。師曰。汝只是枉披袈裟。曰某甲只恁么和尚如何。師曰。我無遮個眷屬。師見園頭栽菜次。師曰。栽即不障汝栽。莫教根生。曰既不教根生。大眾吃什麼。師曰。汝還有口么無對。僧問。如何不被諸境惑。師曰。聽他何礙汝。曰不會。師曰。何境惑汝。僧問。如何是道中至寶。師曰。莫諂曲。曰不諂曲時如何。師曰。傾國不換。有僧再來依附。師問。阿誰。曰常坦。師呵曰。前也是常坦后也是常坦。一日院主請師上堂。大眾才集。師良久。便歸方丈閉門。院主逐后曰。和尚許某甲上堂。為什麼卻歸方丈。師曰。院主。經有經師。論有論師。律有律師。又爭怪得老僧。師問云巖。作什麼。巖曰。擔屎。師曰那個聻。巖曰

【現代漢語翻譯】 上栽華（名字）。石頭然之（石頭希遷禪師認可了他）。師后居澧州藥山（後來住在澧州的藥山）。海眾云會（僧眾如雲般聚集，更詳細的記載見其他卷）。 一日，師看經次（有一天，藥山禪師在看經書的時候），柏巖曰（柏巖禪師說），『和尚休猱人得也（和尚你停止像猿猴一樣攀援可以嗎）？』師卷卻經曰（藥山禪師放下經書說），『日頭早晚（太陽什麼時候了）？』曰（柏巖禪師說），『正當午（正中午）。』師曰（藥山禪師說），『猶有遮個文彩在（你還有這些咬文嚼字的東西在）。』曰（柏巖禪禪師說），『某甲無亦無（我沒有也沒有）。』師曰（藥山禪師說），『汝大殺聰明（你太聰明了）。』曰（柏巖禪師說），『某甲只恁么（我只是這樣），和尚尊意如何（和尚您的意思如何）？』師曰（藥山禪師說），『我跛跛挈挈百丑千拙且恁么過（我跛腳蹣跚，百般醜陋千般笨拙，就這樣過日子）。』 師與道吾說（藥山禪師對道吾禪師說），『茗溪上世為節察來（茗溪禪師前世是節度觀察使）。』吾曰（道吾禪師說），『和尚上世曾為什麼（和尚您前世是什麼）？』師曰（藥山禪師說），『我痿痿羸羸且恁么過時（我虛弱無力，就這樣過日子）。』吾曰（道吾禪師說），『憑何如此（憑什麼這樣說）？』師曰（藥山禪師說），『我不曾展他書卷（我不曾打開過書卷）。』（石霜禪師另有說法：書卷不曾展） 院主報（院主稟報），『打鐘也，請和尚上堂（已經打鐘了，請和尚上堂）。』師曰（藥山禪師說），『汝與我擎缽盂去（你替我拿著缽盂去）。』曰（院主說），『和尚無手來多少時（和尚您沒有手多久了）？』師曰（藥山禪師說），『汝只是枉披袈裟（你只是白白披著袈裟）。』曰（院主說），『某甲只恁么（我只是這樣），和尚如何（和尚您怎麼看）？』師曰（藥山禪師說），『我無遮個眷屬（我沒有你這樣的眷屬）。』 師見園頭栽菜次（藥山禪師看見園頭在種菜），師曰（藥山禪師說），『栽即不障汝栽（種菜不妨礙你種），莫教根生（不要讓它生根）。』曰（園頭說），『既不教根生（既然不讓它生根），大眾吃什麼（大眾吃什麼）？』師曰（藥山禪師說），『汝還有口么（你還有嘴嗎）？』無對（園頭無言以對）。 僧問（有僧人問），『如何不被諸境惑（如何才能不被各種境界迷惑）？』師曰（藥山禪師說），『聽他何礙汝（聽任它們又有什麼妨礙你）？』曰（僧人說），『不會（不明白）。』師曰（藥山禪師說），『何境惑汝（什麼境界迷惑了你）？』 僧問（有僧人問），『如何是道中至寶（什麼是道中最珍貴的寶貝）？』師曰（藥山禪師說），『莫諂曲（不要諂媚虛偽）。』曰（僧人說），『不諂曲時如何（不諂媚虛偽時如何）？』師曰（藥山禪師說），『傾國不換（傾國之寶也不換）。』 有僧再來依附（有個僧人再次來依附藥山禪師），師問（藥山禪師問），『阿誰（你是誰）？』曰（僧人說），『常坦（名字）。』師呵曰（藥山禪師呵斥道），『前也是常坦，后也是常坦（以前是常坦，現在還是常坦）。』 一日，院主請師上堂（有一天，院主請藥山禪師上堂說法），大眾才集（大眾剛剛聚集），師良久（藥山禪師沉默了很久），便歸方丈閉門（就回到方丈室關上了門）。院主逐后曰（院主隨後追上去說），『和尚許某甲上堂（和尚您答應我上堂說法），為什麼卻歸方丈（為什麼卻回到方丈室）？』師曰（藥山禪師說），『院主（院主），經有經師（講經有講經的法師），論有論師（講論有講論的法師），律有律師（講律有講律的律師），又爭怪得老僧（又怎麼能怪老僧我呢）？』 師問云巖（藥山禪師問云巖禪師），『作什麼（在做什麼）？』巖曰（云巖禪師說），『擔屎（挑糞）。』師曰（藥山禪師說），『那個聻（那個是什麼）？』巖曰（云巖禪師說），

【English Translation】 Shang Zaihua (name). Shitou Ran Zhi (Shitou Xiqian Chan master approved of him). The master later resided at Yaoshan in Lizhou (later lived in Yaoshan, Lizhou). The assembly of monks gathered like clouds (a more detailed account can be found in other volumes). One day, while the master was reading the scriptures, Baiyan said, 'Venerable, can you stop acting like a gibbon?' The master put down the scriptures and said, 'What time is it?' Baiyan said, 'It's noon.' The master said, 'You still have these literary embellishments.' Baiyan said, 'I have neither existence nor non-existence.' The master said, 'You are too clever.' Baiyan said, 'I am just like this, what is your intention, Venerable?' The master said, 'I am limping and stumbling, a hundred times ugly and a thousand times clumsy, and I just live like this.' The master said to Daowu, 'Mingxi was a Jiedu envoy in his previous life.' Daowu said, 'What were you in your previous life, Venerable?' The master said, 'I am weak and feeble, and I just live like this.' Daowu said, 'What is the basis for saying that?' The master said, 'I have never opened his books.' (Shishuang has a different saying: 'The books have never been opened.') The abbot reported, 'The bell has been rung, please come to the hall, Venerable.' The master said, 'You go and carry the alms bowl for me.' The abbot said, 'How long has it been since you had no hands, Venerable?' The master said, 'You are just wearing the kasaya in vain.' The abbot said, 'I am just like this, what do you think, Venerable?' The master said, 'I have no such dependents.' The master saw the gardener planting vegetables, and the master said, 'Planting is not hindering your planting, but don't let the roots grow.' The gardener said, 'If you don't let the roots grow, what will the assembly eat?' The master said, 'Do you still have a mouth?' The gardener was speechless. A monk asked, 'How can one not be deluded by all the realms?' The master said, 'What harm is there in listening to them?' The monk said, 'I don't understand.' The master said, 'What realm is deluding you?' A monk asked, 'What is the most precious treasure in the Way?' The master said, 'Do not be flattering and deceitful.' The monk said, 'What is it like when one is not flattering and deceitful?' The master said, 'It cannot be exchanged for a country-toppling treasure.' A monk came to rely on the master again. The master asked, 'Who are you?' The monk said, 'Chang Tan (name).' The master scolded, 'Before it was Chang Tan, and now it is still Chang Tan.' One day, the abbot invited the master to ascend the hall. The assembly had just gathered when the master remained silent for a long time and then returned to his room and closed the door. The abbot followed after him and said, 'Venerable, you promised me to ascend the hall, why did you return to your room?' The master said, 'Abbot, there are scripture masters for scriptures, treatise masters for treatises, and Vinaya masters for the Vinaya, so how can you blame this old monk?' The master asked Yunyan, 'What are you doing?' Yunyan said, 'Carrying manure.' The master said, 'What is that?' Yunyan said,

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在。師曰。汝來去為誰。曰替他東西。師曰。何不教並行。曰和尚莫謗他。師曰。不合恁么道。曰如何道。師曰。還曾擔么。師坐次有僧問。兀兀地思量什麼。師曰。思量個不思量底。曰不思量底如何思量。師曰。非思量。僧問。學人擬歸鄉時如何。師曰。汝父母遍身紅爛臥在荊棘林中汝歸何所。僧曰。恁么即不歸去也。師曰。汝卻須歸去。汝若歸鄉我示汝個休糧方。僧曰。便請。師曰。二時上堂不得咬破一粒米。僧問。如何是涅槃。師曰。汝未開口時喚作什麼。師見遵布衲洗佛乃問遮個從汝洗。還洗得那個么。遵曰。把將那個來。師乃休(長慶雲。邪法難扶。玄覺云。且道長慶恁么道。在賓在主。眾中喚作洗佛語。亦云。兼帶語。且道盡善不盡善)僧問曰。學人有疑請師決。師曰。待上堂時來與阇梨決疑。至晚間上堂。大眾集定。師曰。今日請決疑。上坐在什麼處。其僧出衆而立師下禪床把卻曰。大眾遮僧有疑。便托開歸方丈(玄覺云。且道與伊決疑否。若決疑什麼處是決疑。若不與決疑。又道待上堂時與汝決疑)師問飯頭。汝在此多少時也。曰三年。師曰。我總不識汝。飯頭罔測發憤而去。僧問。身命急處如何。師曰。莫種雜種。曰將何供養。師曰。無物者。師令供養主鈔化。甘行者問。什麼處來。僧曰。藥山來

【現代漢語翻譯】 現代漢語譯本 在。師父問道：『你來來往往是爲了誰？』那人回答：『替他拿東西。』師父說：『為什麼不教他一起走呢？』那人說：『和尚不要誹謗他。』師父說：『不應該這樣說。』那人說：『那應該怎麼說？』師父說：『你可曾替他擔過東西嗎？』 師父坐著的時候，有個僧人問：『你兀兀地在思量什麼？』師父說：『思量一個不思量的東西。』僧人說：『不思量的東西如何思量？』師父說：『非思量。』 僧人問：『學人想要歸鄉時，該怎麼辦？』師父說：『你的父母遍身紅爛，臥在荊棘林中，你歸向何處？』僧人說：『這樣的話，那就不回去了。』師父說：『你卻必須回去。你如果歸鄉，我告訴你一個休糧方（指斷食的方法）。』僧人說：『請說。』師父說：『二時上堂（指早晚兩次上堂說法）不得咬破一粒米。』 僧人問：『什麼是涅槃（Nirvana，佛教術語，指解脫生死的狀態）？』師父說：『你未開口時，（你的本性）叫做什麼？』 師父看見遵布衲（Zun Bu Na，人名）在洗佛像，就問：『你洗這個（佛像），能洗得了那個（佛性）嗎？』遵布衲說：『把那個拿來。』師父於是停止了（長慶（Changqing，人名）說：『邪法難以扶持。』玄覺（Xuanjue，人名）說：『且說長慶這樣說，是在賓位還是在主位？』眾人稱之為洗佛語，也說是兼帶語。且說盡善還是不盡善？） 僧人問道：『學人有疑問，請師父解答。』師父說：『等上堂時，來與阇梨（Ajari，梵語，指阿阇梨，導師）你解答疑問。』到了晚上上堂，大眾集合完畢。師父說：『今天請解答疑問，上座在哪裡？』那個僧人從人群中站出來，師父走下禪床，抓住他說：『大眾，這個僧人有疑問。』便把他推開，回到方丈（Abode，指寺院住持的住所）。（玄覺說：『且說與他解答疑問了嗎？如果解答疑問，哪裡是解答疑問的地方？如果不與他解答疑問，又說等上堂時與你解答疑問。』） 師父問飯頭（指負責寺院伙食的人）：『你在這裡多久了？』回答說：『三年。』師父說：『我總是不認識你。』飯頭感到茫然，發憤離開了。 僧人問：『身命危急時該怎麼辦？』師父說：『不要種雜種。』問：『用什麼來供養？』師父說：『無物者。』 師父命令供養主（指負責寺院供養的人）去募化，甘行者（Gan Xing Zhe，人名）問：『從哪裡來？』僧人說：『藥山（Yao Shan，地名）來。』

【English Translation】 English version A monk asked, 'Where are you coming and going for?' The master replied, 'To carry things for him.' The monk said, 'Why don't you teach him to walk together?' The master said, 'Don't slander him.' The monk said, 'How should I say it then?' The master said, 'Have you ever carried things for him?' While the master was sitting, a monk asked, 'What are you pondering so intently?' The master replied, 'Pondering something that is beyond pondering.' The monk said, 'How can one ponder something that is beyond pondering?' The master said, 'It is not pondering.' A monk asked, 'What should I do when I want to return to my hometown?' The master said, 'Your parents are covered in red sores, lying in a thorn bush. Where will you return to?' The monk said, 'In that case, I won't return.' The master said, 'You must return. If you return to your hometown, I will show you a method of abstaining from food (a method of fasting).' The monk said, 'Please tell me.' The master said, 'During the two daily Dharma talks (morning and evening), you must not break even a single grain of rice.' A monk asked, 'What is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from birth and death)?' The master said, 'What is it called before you open your mouth (your original nature)?' The master saw Zun Bu Na (Zun Bu Na, a person's name) washing a Buddha statue and asked, 'Can you wash 'that' (Buddha-nature) by washing 'this' (the statue)?' Zun Bu Na said, 'Bring 'that' here.' The master then stopped. (Changqing (Changqing, a person's name) said, 'It is difficult to support heterodox teachings.' Xuanjue (Xuanjue, a person's name) said, 'Let's say Changqing said that, is it from the guest's perspective or the host's perspective?' People call it washing the Buddha's words, and also say it is a double-edged statement. Is it perfectly good or not perfectly good?) A monk asked, 'I have doubts, please resolve them for me.' The master said, 'Wait until the Dharma talk, and I will resolve your doubts, Ajari (Ajari, Sanskrit, referring to Acharya, a teacher).' In the evening, when the Dharma talk began and everyone had gathered, the master said, 'Today, please resolve your doubts. Where is the one who will take the seat?' The monk stood up from the crowd, and the master stepped down from the meditation platform, grabbed him, and said, 'Everyone, this monk has doubts.' Then he pushed him away and returned to his Abode (Abode, referring to the residence of the abbot of a monastery). (Xuanjue said, 'Did he resolve his doubts or not? If he resolved his doubts, where was the resolution? If he didn't resolve his doubts, why did he say he would resolve them during the Dharma talk?') The master asked the cook (the person in charge of the monastery's meals), 'How long have you been here?' He replied, 'Three years.' The master said, 'I don't recognize you at all.' The cook felt bewildered and left in frustration. A monk asked, 'What should I do in a life-threatening situation?' The master said, 'Do not plant mixed seeds.' He asked, 'What should I offer?' The master said, 'Nothing.' The master ordered the alms-giver (the person in charge of the monastery's offerings) to solicit donations. Gan Xing Zhe (Gan Xing Zhe, a person's name) asked, 'Where are you coming from?' The monk said, 'From Yao Shan (Yao Shan, a place name).'

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。甘曰。來怎麼。僧云。教化。甘云。將得藥來么。曰行者有什麼病。甘便舍銀兩鋌曰。有人即送來。無人即休。師怪僧歸太急。僧曰。問佛法相當得兩鋌銀。師令舉其語。舉已。師令僧速送還行者家。行者見僧回云。僧來遂添銀施之(同安代云。早知行者恁么問。終不道藥山來)師問僧。見說汝解算虛實。曰不敢。師曰。汝試算老僧看。僧無對(云巖後來舉問洞山。汝作么生。洞山云。請和尚生日)師書佛字問道吾。是什麼字。吾云。佛字。師云。多口阿師。僧問己事未明乞和尚指示。師良久曰。吾今為汝道一句亦不難。只宜汝言于下便見去。猶較些子。若更入思量。卻成吾罪過。不如且各合口免相累。及大眾夜參不點燈。師垂語曰。我有一句子。待特牛生兒即向汝道。時有僧曰。特牛生兒也何以不道。師曰把燈來。其僧抽退入眾(云巖后舉似洞山。洞山云。遮僧卻會。只是不肯禮拜)僧問。祖師未到此土此土還有祖師意否。師曰有。僧曰。既有祖師意。又來作什麼。師曰。只為有所以來。師看經。有僧問。和尚尋常不許人看經。為什麼卻自看。師曰。我只圖遮眼。曰某甲學和尚還得也無。師曰。若是汝牛皮也須看透(長慶雲。眼有何過。玄覺云。且道長慶會藥山意不會藥山意)朗州刺史李翱向師玄化屢請不起。乃

【現代漢語翻譯】 甘（甘行者）問：『你來做什麼？』僧人說：『教化。』甘說：『帶來藥了嗎？』僧人問：『行者有什麼病？』甘便拿出兩錠銀子說：『有人就送來，沒人就算了。』藥山禪師奇怪僧人回來得太快，僧人說：『問佛法值得兩錠銀子。』藥山禪師讓僧人把銀子趕快送還行者家。行者見僧人回來，說：『僧人來了，就再添些銀子施捨。』（同安代云：早知行者這樣問，我始終不會說是藥山來的。）藥山禪師問僧人：『聽說你擅長推算虛實。』僧人說：『不敢當。』藥山禪師說：『你試著算算老僧。』僧人無言以對。（云巖後來舉這件事問洞山，洞山說：『你打算怎麼做？』洞山說：『請和尚報上生辰。』）藥山禪師寫了個『佛』字問道吾（人名），『這是什麼字？』道吾說：『佛字。』藥山禪師說：『多嘴的阿師。』僧人問：『弟子對自身的事情還不明白，懇請和尚指示。』藥山禪師沉默良久說：『我現在為你講一句也不難，只是你最好在下面就領悟去，這樣還稍微好些。如果再進入思量，就成了我的罪過。不如我們都閉嘴，免得互相牽累。』等到大眾晚上參禪不點燈時，藥山禪師開示說：『我有一句話，等特牛生了小牛就告訴你們。』當時有個僧人說：『特牛生了小牛，為什麼還不說？』藥山禪師說：『把燈拿來。』那僧人抽身退回人群中。（云巖後來把這件事告訴洞山，洞山說：『這僧人其實明白，只是不肯禮拜。』）僧人問：『祖師未到中國時，中國還有祖師的意旨嗎？』藥山禪師說：『有。』僧人說：『既然有祖師的意旨，又來做什麼？』藥山禪師說：『正因為有，所以才來。』藥山禪師看經書，有僧人問：『和尚您平時不許人看經書，為什麼自己卻看？』藥山禪師說：『我只是爲了遮遮眼睛。』僧人說：『弟子學和尚，能行嗎？』藥山禪師說：『如果是你，牛皮也得看穿。』（長慶說：『眼睛有什麼過錯？』玄覺說：『且說說長慶是理解藥山禪師的意思，還是不理解藥山禪師的意思？』）朗州刺史李翱（人名）仰慕藥山禪師的玄妙教化，多次請他出山都不答應，於是 乃

【English Translation】 Gan (Gan, a lay practitioner) asked: 'What brings you here?' The monk replied: 'To propagate the Dharma.' Gan said: 'Did you bring medicine?' The monk asked: 'What is the ailment of the practitioner?' Gan then took out two ingots of silver and said: 'If someone is there, deliver it; if not, then forget it.' Yaoshan (Yaoshan, a Chan master) was surprised that the monk returned so quickly. The monk said: 'Asking about the Buddha-dharma is worth two ingots of silver.' Yaoshan instructed the monk to quickly return the silver to the practitioner's home. When the practitioner saw the monk return, he said: 'Since the monk has come, I will add more silver for alms.' (Tong'an commented: 'Had I known the practitioner would ask in this way, I would never have said I came from Yaoshan.') Yaoshan asked the monk: 'I hear you are skilled at calculating the empty and the real.' The monk replied: 'I dare not claim that.' Yaoshan said: 'Try calculating the old monk.' The monk was speechless. (Yunyan later raised this matter to Dongshan, Dongshan said: 'What would you do?' Dongshan said: 'Please tell me the master's birthday.') Yaoshan wrote the character 'Buddha' and asked Daowu (Daowu, a disciple): 'What character is this?' Daowu said: 'The character Buddha.' Yaoshan said: 'Talkative teacher!' A monk asked: 'This disciple is not clear about his own affairs, I beg the master to instruct me.' Yaoshan remained silent for a long time and said: 'It is not difficult for me to say a sentence for you now, but it is better if you understand it right away. If you enter into thinking about it, it will become my fault. It is better for us to keep our mouths shut and avoid burdening each other.' When the assembly was having evening meditation without lights, Yaoshan gave instructions, saying: 'I have a sentence, I will tell you when a hornless cow gives birth to a calf.' At that time, a monk said: 'Since a hornless cow has given birth to a calf, why don't you say it?' Yaoshan said: 'Bring the lamp.' The monk withdrew into the crowd. (Yunyan later told this to Dongshan, Dongshan said: 'This monk actually understands, but he is just unwilling to bow.') A monk asked: 'Before the Patriarch came to this land, did this land have the Patriarch's intention?' Yaoshan said: 'Yes.' The monk said: 'Since there is the Patriarch's intention, what did he come for?' Yaoshan said: 'Precisely because there is, that is why he came.' Yaoshan was reading a sutra, and a monk asked: 'Master, you usually don't allow people to read sutras, why do you read them yourself?' Yaoshan said: 'I am just trying to cover my eyes.' The monk said: 'Can this disciple learn from the master?' Yaoshan said: 'If it were you, you would have to see through the cowhide.' (Changqing said: 'What fault do the eyes have?' Xuanjue said: 'Tell me, does Changqing understand Yaoshan's meaning, or does he not understand Yaoshan's meaning?') Li Ao (Li Ao, a governor), the governor of Langzhou, admired Yaoshan's profound teachings and repeatedly invited him to come out of the mountain, but he did not agree, so then

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躬入山謁之。師執經卷不顧。侍者白曰。太守在此。翱性褊急乃言曰見面不如聞名。師呼太守。翱應諾。師曰。何得貴耳賤目。翱拱手謝之。問曰。如何是道。師以手指上下曰。會么。翱曰。不會。師曰。云在天水在瓶。翱乃欣愜作禮而述一偈曰。

練得身形似鶴形　　千株松下兩函經 　我來問道無餘說　　云在青天水在瓶

(玄覺云且道李太守是讚他語。明他語須具行腳眼始得)。

翱又問。如何是戒定慧。師曰。貧道遮里無此閑傢俱。翱莫測玄旨。師曰。太守欲得保任此事。直須向高高山頂坐深深海底行。閨閤中物捨不得便為滲漏。師一夜登山經行。忽云開見月大笑。一聲應澧陽東九十許里。居民盡謂東家。明晨迭相推問直至藥山。徒眾云。昨夜和尚山頂大笑。李翱再贈詩曰。

選得幽居愜野情　　終年無送亦無迎 　有時直上孤峰頂　　月下披雲笑一聲

師大和八年二月臨順世叫云。法堂倒法堂倒。眾皆持柱撐之。師舉手云。子不會我意乃告寂。壽八十有四。臘六十。入室弟子沖虛建塔于院東隅。敕謚弘道大師。塔曰化城。

潭州大川和尚(亦名湖)有江陵僧新到。禮拜了在一邊立師曰。幾時發江陵。僧拈起坐具。師曰。謝子遠來下去。僧便出。師曰。若不恁么爭知眼自端

【現代漢語翻譯】 現代漢語譯本 李翱親自到山中拜訪他。藥山惟儼禪師拿著經卷看，不理睬他。侍者稟告說：『太守（地方長官）李翱在此。』李翱性情急躁，就說：『見面不如聞名。』藥山惟儼禪師呼喚『太守』，李翱應聲答應。藥山惟儼禪師說：『為什麼看得起耳朵卻看不起眼睛？』李翱拱手謝罪，問道：『如何是道？』藥山惟儼禪師用手指指上指下，說：『會么（明白嗎）？』李翱說：『不會。』藥山惟儼禪師說：『云在天上，水在瓶中。』李翱於是高興信服，行禮並作了一首偈： 『練得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』 （玄覺說，且說李太守是贊同他的話，還是明白了他的話，要明白他的話，必須具備行腳僧的眼力才行）。 李翱又問：『如何是戒定慧（佛教的三種修行方法，即戒律、禪定和智慧）？』藥山惟儼禪師說：『貧道這裡沒有這些閑傢俱。』李翱不明白其中的玄妙旨意。藥山惟儼禪師說：『太守想要保任此事，必須到高高的山頂去坐，到深深的海底去行。閨房中的東西捨不得，就會有滲漏。』李翱一夜登山經行，忽然云開見月，大笑一聲，聲音傳到澧陽（地名）東邊九十多里。居民都以為是東家（鄰居）。第二天互相詢問，一直問到藥山。徒眾說：『昨夜和尚在山頂大笑。』李翱再次贈詩說： 『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』 藥山惟儼禪師在大和八年二月臨終時叫道：『法堂倒了，法堂倒了。』眾人都拿著柱子支撐它。藥山惟儼禪師舉手說：『你們不明白我的意思。』於是圓寂。享年八十四歲，僧臘六十年。入室弟子沖虛在寺院東邊建塔。皇帝敕封謚號為弘道大師，塔名為化城。 潭州（地名）大川和尚（也叫湖）有位從江陵（地名）新來的僧人。禮拜完畢後站在一邊，大川和尚說：『什麼時候從江陵出發的？』僧人拿起坐具。大川和尚說：『感謝你遠道而來，下去吧。』僧人就出去了。大川和尚說：『如果不這樣，怎麼知道眼睛是正的呢？』

【English Translation】 English version Li Ao personally went into the mountains to visit him. Yaoshan Weiyan (name of the Zen master) was holding a scripture and didn't look at him. The attendant announced, 'The Prefect (local governor) Li Ao is here.' Li Ao, being impatient, said, 'Seeing is not as good as hearing the name.' Yaoshan Weiyan called out, 'Prefect!' Li Ao responded. Yaoshan Weiyan said, 'Why do you value the ears and despise the eyes?' Li Ao cupped his hands in apology and asked, 'What is the Dao (the Way)?' Yaoshan Weiyan pointed up and down with his finger and said, 'Do you understand?' Li Ao said, 'I don't understand.' Yaoshan Weiyan said, 'The clouds are in the sky, the water is in the bottle.' Li Ao was then delighted and convinced, made a bow, and composed a verse: 'Having cultivated the body into the shape of a crane, beneath a thousand pines are two cases of scriptures. I come to ask about the Dao, there is nothing more to say, the clouds are in the blue sky, the water is in the bottle.' (Xuanjue said, let's say Prefect Li either praised his words, or understood his words, to understand his words, one must have the eyes of a traveling monk). Li Ao then asked, 'What are Sila, Samadhi, and Prajna (the three trainings in Buddhism: morality, concentration, and wisdom)?' Yaoshan Weiyan said, 'This poor monk has no such idle furniture here.' Li Ao didn't understand the profound meaning. Yaoshan Weiyan said, 'If the Prefect wants to guarantee this matter, you must sit on the high mountain peaks and walk in the deep sea. If you can't let go of things in the boudoir, there will be leakage.' Li Ao climbed the mountain and walked around one night, suddenly the clouds opened and he saw the moon, and laughed loudly. The sound traveled over ninety li to the east of Liyang (place name). The residents all thought it was the eastern neighbor. The next morning, they asked each other until they reached Yaoshan. The disciples said, 'Last night the Abbot laughed loudly on the mountain top.' Li Ao again presented a poem, saying: 'Having chosen a secluded residence to satisfy my wild feelings, there is no sending off or welcoming throughout the year. Sometimes I go straight to the top of a solitary peak, and laugh under the moon, parting the clouds.' In the second month of the eighth year of the Dazhong era, Yaoshan Weiyan, nearing his death, called out, 'The Dharma Hall is falling, the Dharma Hall is falling!' The crowd all held up the pillars to support it. Yaoshan Weiyan raised his hand and said, 'You don't understand my meaning.' Then he passed away. He lived to be eighty-four years old, with sixty years as a monk. His close disciple Chongxu built a pagoda in the eastern corner of the monastery. The emperor bestowed the posthumous title 'Great Master Hongdao', and the pagoda was named Huacheng (Transformation City). The monk Dachuan (also named Hu) of Tanzhou (place name) had a newly arrived monk from Jiangling (place name). After bowing, he stood to one side. The monk Dachuan said, 'When did you leave Jiangling?' The monk picked up his sitting cloth. The monk Dachuan said, 'Thank you for coming from afar, go down.' The monk then left. The monk Dachuan said, 'If it weren't like this, how would you know that the eye is straight?'

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的。僧拊掌曰。苦殺人幾錯判諸方老宿。師肯之(僧舉似丹霞。霞曰。于大川法道即得。於我遮里即不然。僧曰。未審此間怎麼生。霞曰。猶較大川三步。其僧禮拜。霞曰。錯判諸方底甚多。洞山聞之曰。不是丹霞難分玉石)。

汾州石樓和尚。師上堂。有僧出問曰。未識本來生乞師方便指。曰石樓無耳朵。僧曰。某甲自知非。師曰。老僧還有過。僧曰。和尚過在什麼處。曰過在汝非處。僧禮拜。師乃打之。師問僧。發足何處。僧雲漢國。師云。漢國天子還重佛法么。僧云。苦哉苦哉。賴遇問著某甲。問著別人則禍生。師云。作什麼𡁠。僧云。人尚不見有何佛法可重。師云。阇梨受戒來多少夏。僧云。三十夏。師云。大好不見有人。便打之。

鳳翔府法門寺佛陀和尚。師常持一串數珠念三種名號曰。一釋迦。二元和。三佛陀。自余是什麼碗跶丘。一個過終而復始。事蹟異常時人不可測。

潭州華林和尚。僧到參方展坐具。師曰。緩緩。僧曰。和尚見什麼。師曰。可惜許磕破鐘樓。其僧大悟。

潮州大顛和尚初參石頭。石頭問師曰。那個是汝心。師曰。言語者是。便被喝出。經旬日師卻問曰。前者既不是。除此外何者是心。石頭曰。除卻揚眉動目將心來。師曰。無心可將來。石頭曰。元來有心

【現代漢語翻譯】 的。僧人拍手說：『差點就錯判了各地的老修行。』 洞山贊同了他的說法。（僧人將此事告訴丹霞，丹霞說：『他在大川那裡可以，在我這裡就不行。』 僧人問：『不知在這裡會怎麼樣？』 丹霞說：『還比大川高出三步。』 僧人禮拜。丹霞說：『錯判各地修行人的太多了。』 洞山聽了說：『不是丹霞難以分辨玉石。』）

汾州石樓和尚。石樓和尚上堂，有僧人出來問道：『未曾認識本來面目，請和尚方便指點。』 石樓和尚說：『石樓沒有耳朵。』 僧人說：『弟子自知錯了。』 石樓和尚說：『老僧還有過錯嗎？』 僧人說：『和尚的過錯在哪裡？』 石樓和尚說：『過錯在你錯的地方。』 僧人禮拜。石樓和尚就打了他。石樓和尚問僧人：『從哪裡出發？』 僧人說漢國。石樓和尚說：『漢國的天子還重視佛法嗎？』 僧人說：『苦啊苦啊，幸虧問的是我，問別人就要惹禍了。』 石樓和尚說：『做什麼？』 僧人說：『人們尚且沒有見到，有什麼佛法可以重視？』 石樓和尚說：『你受戒多少年了？』 僧人說：『三十年了。』 石樓和尚說：『太好了，沒見到人。』 便打了他。

鳳翔府法門寺佛陀和尚。佛陀和尚常常拿著一串念珠，念三種名號：一是釋迦（Śākyamuni），二是元和，三是佛陀（Buddha）。其餘的是什麼碗跶丘。一個循環往復，他的事蹟異於常人，難以測度。

潭州華林和尚。僧人到華林和尚處參訪，展開坐具。華林和尚說：『緩緩。』 僧人問：『和尚見到什麼？』 華林和尚說：『可惜啊，差點磕破鐘樓。』 那個僧人因此大悟。

潮州大顛和尚最初參訪石頭（Shítóu）。石頭問他：『哪個是你的心？』 大顛說：『能說話的就是。』 隨即被石頭喝斥出去。過了十幾天，大顛又問：『先前說的既然不是，除此之外，哪個是心？』 石頭說：『除去揚眉動眼，把心拿來。』 大顛說：『沒有心可以拿來。』 石頭說：『原來是有心。』

【English Translation】 The monk clapped his hands and said, 'I almost misjudged the old masters of various places.' Dongshan agreed with him. (The monk told Danxia about this, and Danxia said, 'It's okay for him at Dachuan's place, but not here with me.' The monk asked, 'I wonder what it would be like here?' Danxia said, 'It's still three steps higher than Dachuan.' The monk bowed. Danxia said, 'There are many who misjudge the people of various places.' When Dongshan heard this, he said, 'It's not that Danxia can't distinguish jade from stone.')

The monk Shitou of Fenzhou. The master ascended the hall. A monk came out and asked, 'I have not yet recognized my original face, please give me convenient guidance.' The master said, 'Shitou has no ears.' The monk said, 'I know my mistake.' The master said, 'Does the old monk still have faults?' The monk said, 'Where is the master's fault?' The master said, 'The fault is in your wrong place.' The monk bowed. The master then hit him. The master asked the monk, 'Where did you start from?' The monk said, 'Han country.' The master said, 'Does the emperor of Han country still value the Buddha Dharma?' The monk said, 'Bitter, bitter! Fortunately, you asked me; if you asked someone else, disaster would arise.' The master said, 'What are you doing?' The monk said, 'People have not even seen it, what Buddha Dharma is there to value?' The master said, 'How many years have you been ordained?' The monk said, 'Thirty years.' The master said, 'Great, I haven't seen anyone.' Then he hit him.

The monk F陀 (Buddha) of Famen Temple in Fengxiang Prefecture. The master often held a string of prayer beads and recited three names: first, Śākyamuni (釋迦), second, Yuanhe (元和), and third, Buddha (佛陀). The rest are what bowl 跶丘. One cycle after another, his deeds were unusual and unpredictable.

The monk Hualin of Tanzhou. A monk arrived to visit, unrolling his sitting cloth. The master said, 'Slowly.' The monk asked, 'What does the master see?' The master said, 'What a pity, almost broke the bell tower.' The monk had a great awakening.

The monk Dian of Chaozhou initially visited Shítóu (石頭). Shítóu asked him, 'Which is your mind?' Dian said, 'The one that speaks.' He was immediately scolded and driven out by Shítóu. After ten days, the master asked again, 'Since what you said before is not it, what else is the mind?' Shítóu said, 'Apart from raising your eyebrows and moving your eyes, bring your mind here.' Dian said, 'There is no mind to bring.' Shítóu said, 'So, there is a mind.'

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何言無心。無心盡同謗。師言下大悟。異日侍立次石頭問曰。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。石頭曰。何者是禪。師曰。揚眉動目。石頭曰。除卻揚眉動目外將爾本來面目呈看。師曰。請和尚除揚眉動目外鑒某甲。石頭曰。我除竟。師曰。將呈和尚了也。石頭曰。汝既將呈。我心如何。師曰。不異和尚。石頭曰。不關汝事。師曰。本無物。石頭曰。汝亦無物。師曰。既無物即真物。石頭曰。真物不可得。汝心見量意旨如此也。大須護持。師后辭往潮州靈山隱居。學者四集。師上堂示眾曰。夫學道人須識自家本心。將心相示方可見道。多見時輩。只認揚眉動目一語一默。驀頭印可以為心要。此實未了。吾今為汝諸人分明說出。各須聽受。但除卻一切妄運想念見量。即汝真心。此心與塵境及守認靜默時全無交涉。即心是佛不待修治。何以故。應機隨照冷冷自用。窮其用處了不可得。喚作妙用乃是本心。大須護持不可容易。僧問。其中人相見時如何。師曰。早不其中也。僧曰。其中者如何。師曰。不作個問。問苦海波深以何為船筏。師曰。以木為船筏。曰恁么即得度也。師曰。盲者依前盲。啞者依前啞。

潭州攸縣長髭曠禪師。初往曹溪禮祖塔。回參石頭。石頭問。什麼處來。曰嶺南來。石頭曰。嶺頭

【現代漢語翻譯】 現代漢語譯本： （僧人問：）什麼是無心？（禪師答：）說無心就完全等同於誹謗。（僧人）聽了這話當下大悟。有一天，（僧人）侍立在石頭希遷（Shi Tou Xi Qian）禪師身旁，石頭禪師問道：『你是參禪的僧人，還是州縣裡靠化緣度日的僧人？』（僧人）回答說：『是參禪的僧人。』石頭禪師說：『什麼是禪？』（僧人）回答說：『揚眉動目。』石頭禪師說：『除去揚眉動目之外，將你本來的面目呈給我看看。』（僧人）回答說：『請和尚除去揚眉動目之外來鑑別我。』石頭禪師說：『我已經除去了。』（僧人）回答說：『已經呈給和尚了。』石頭禪師說：『你既然已經呈給我了，我的心如何？』（僧人）回答說：『不異於和尚。』石頭禪師說：『不關你的事。』（僧人）回答說：『本來就什麼也沒有。』石頭禪師說：『你也是什麼也沒有。』（僧人）回答說：『既然什麼也沒有，那就是真東西。』石頭禪師說：『真東西是不可得的。你的心、見解、意旨就是這樣啊。要好好守護保持。』 之後，（僧人）告辭前往潮州靈山隱居，向他學習的人從四面八方聚集而來。（僧人）上堂向大眾開示說：『學道的人必須認識自己的本心，將心相示才能見到道。多見現在的人，只認揚眉動目、一言一默，就隨便印證，認為這就是心要，這實在是不明白。我現在為你們諸位分明地說出來，各自都要聽好接受。只要除去一切虛妄的運作、想念、見解，就是你們的真心。這真心與塵境以及守認靜默的時候完全沒有關係。即心是佛，不需要修治。為什麼呢？應機隨照，冷冷地自然起作用，窮盡它的用處，卻了不可得。稱它為妙用，就是本心。要好好守護保持，不可輕易放過。』 有僧人問：『其中人相見時如何？』（僧人）回答說：『早就不是其中了。』僧人問：『其中是什麼樣的？』（僧人）回答說：『不作這樣的問。』 （又有僧人）問：『苦海波濤深廣，用什麼作為船筏？』（僧人）回答說：『用木頭作為船筏。』（僧人）說：『這樣就能得度了嗎？』（僧人）回答說：『盲人依舊是盲人，啞巴依舊是啞巴。』 潭州攸縣的長髭曠禪師，最初前往曹溪禮拜六祖慧能（Hui Neng）的塔，回來后參拜石頭希遷（Shi Tou Xi Qian）禪師。石頭禪師問：『從什麼地方來？』（長髭曠禪師）回答說：『從嶺南來。』石頭禪師說：『嶺頭』

【English Translation】 English version: (A monk asked:) 'What is no-mind?' (The master replied:) 'To say no-mind is completely the same as slander.' (The monk) had a great awakening upon hearing these words. One day, (the monk) was standing beside Master Shi Tou Xi Qian (Stone Cliff, 石頭希遷) when Shi Tou asked, 'Are you a Chan (禪, Zen) monk, or a monk who begs for alms in the prefectures and counties?' (The monk) replied, 'I am a Chan monk.' Shi Tou said, 'What is Chan?' (The monk) replied, 'Raising eyebrows and moving eyes.' Shi Tou said, 'Apart from raising eyebrows and moving eyes, show me your original face.' (The monk) replied, 'Please, Master, discern me apart from raising eyebrows and moving eyes.' Shi Tou said, 'I have already removed them.' (The monk) replied, 'It has already been presented to the Master.' Shi Tou said, 'Since you have already presented it to me, what is my mind like?' (The monk) replied, 'Not different from the Master.' Shi Tou said, 'It is none of your business.' (The monk) replied, 'Originally, there is nothing.' Shi Tou said, 'You are also nothing.' (The monk) replied, 'Since there is nothing, then that is the true thing.' Shi Tou said, 'The true thing is unattainable. Your mind, views, and intentions are like this. You must protect and maintain it well.' Afterward, (the monk) bid farewell and went to Ling Mountain in Chaozhou to live in seclusion. Students gathered from all directions to learn from him. (The monk) ascended the hall and addressed the assembly, saying, 'Those who study the Way must recognize their own original mind. Only by showing mind to each other can the Way be seen. I often see people nowadays who only recognize raising eyebrows and moving eyes, a word or a silence, and casually certify it, thinking that this is the essence of the mind. This is truly not understanding. I will now clearly explain it to all of you, and each of you must listen well and accept it. Just remove all false operations, thoughts, and views, and that is your true mind. This true mind has absolutely no connection with the realm of dust or with guarding and recognizing stillness and silence. The mind itself is Buddha, and it does not need cultivation. Why? Responding to opportunities and illuminating accordingly, it naturally functions coolly and clearly. Exhausting its function, it is ultimately unattainable. Calling it wondrous function is the original mind. You must protect and maintain it well, and not take it lightly.' A monk asked, 'When people within it meet, what is it like?' (The monk) replied, 'It is already not within it.' The monk asked, 'What is it like within it?' (The monk) replied, 'Do not ask such a question.' (Another monk) asked, 'The waves of the sea of suffering are deep and vast, what should be used as a raft?' (The monk) replied, 'Use wood as a raft.' (The monk) said, 'Then can one be delivered?' (The monk) replied, 'The blind remain blind, and the mute remain mute.' Chan Master Chang Zi Kuang (Long Bearded Kuang) of You County in Tanzhou, first went to Cao Xi to pay respects at the pagoda of the Sixth Patriarch Hui Neng (慧能), and upon returning, he visited Shi Tou Xi Qian (石頭希遷). Shi Tou asked, 'Where do you come from?' (Chang Zi Kuang) replied, 'From Lingnan.' Shi Tou said, 'The top of the ridge'

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一尊功德成就也未。師曰。成就久矣。只欠點眼在。石頭曰。莫要點眼么。師曰。便請。石頭乃翹一足。師禮拜。石頭曰。汝見什麼道理便禮拜。師曰。據某甲所見如洪爐上一點雪(玄覺云。且道長髭具眼只對不具眼只對。若具眼為什麼請他點眼。若不具眼又道成就久矣。且作么生商量。法燈代云。和尚可謂眼昏)。

水空和尚。師一日廊下逢見一僧乃問。時中事作么生。僧良久。師曰。只恁便得么。僧曰。頭上更安頭。師便打之曰。去去已后惑亂人家男女在。

行思禪師第三世

荊州天皇道悟禪師法嗣

澧州龍潭崇信禪師。本渚宮賣餅家子也。未詳姓氏。少而英異。初悟和尚為靈鑒潛請居天皇寺人莫之測。師家居於寺巷。常日以十餅饋之。悟受之每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我耶。其別有旨乎。遂造而問焉。悟曰。是汝持來。復汝何咎。師聞之頗曉玄旨。因請出家。悟曰。汝昔崇福善今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來不蒙指示心要。悟曰。自汝到來吾未嘗不指汝心要。師曰。何處指示。悟曰。汝擎茶來吾為汝接。汝行食來吾為汝受。汝和南時吾便低首。何處不指示心要。師低頭良久。悟曰。見則直下便見。擬思即差

【現代漢語翻譯】 現代漢語譯本 一尊（指僧人）的功德成就了嗎？』 禪師說：『成就很久了，只欠點睛而已。』 石頭（指石頭希遷禪師）說：『莫非需要點睛嗎？』 禪師說：『那就請吧。』 石頭於是翹起一隻腳。僧人禮拜。石頭說：『你見到什麼道理便禮拜？』 僧人說：『依我所見，就像洪爐上的一點雪。』（玄覺說：『且說長髭（指石頭希遷）是具有慧眼還是不具慧眼？如果具有慧眼，為什麼還要請他點睛？如果不具慧眼，又說成就很久了。這該如何商量？』 法燈代答說：『和尚可謂眼昏。』）

水空和尚。 禪師一日在廊下遇見一個僧人，便問：『時中事（指當下之事）如何？』 僧人沉默良久。禪師說：『僅僅這樣就可以了嗎？』 僧人說：『頭上安頭（比喻多此一舉）。』 禪師便打了他，說：『去去，以後會迷惑人家男女的。』

行思禪師第三世

荊州天皇道悟禪師法嗣

澧州龍潭崇信禪師。原本是渚宮賣餅人家的孩子。不清楚他的姓氏。年少時就英俊不凡。當初道悟和尚被靈鑒私下請到天皇寺居住，人們都無法測度。崇信禪師家住在寺廟附近的巷子里，每天用十個餅供養道悟和尚。道悟和尚接受后，每次吃完，常常留一個餅說：『我用這個來庇廕你的子孫。』 崇信禪師一日自言自語道：『餅是我拿去的，為什麼反而遺留給我呢？其中另有深意嗎？』 於是前往拜訪並詢問。道悟說：『是你拿來的，還給你有什麼過錯？』 崇信禪師聽了，稍微領悟了玄妙的旨意。因此請求出家。道悟說：『你過去崇尚福善，現在相信我的話，可以名為崇信。』 從此侍奉在道悟和尚左右。一日問道：『我自從來到這裡，沒有得到您的指示心要。』 道悟說：『自從你來到這裡，我未嘗不指示你的心要。』 崇信禪師說：『在哪裡指示的？』 道悟說：『你端茶來，我為你接。你送飯來，我為你接受。你合掌致意時，我便低頭。哪裡沒有指示心要？』 崇信禪師低頭沉默良久。道悟說：『見到就當下見到，稍微思量就差了。』

【English Translation】 English version 'Has the merit and virtue of this venerable one (referring to the monk) been accomplished?' The master said, 'It has been accomplished for a long time, only lacking the dotting of the eyes.' Shi Tou (referring to Zen Master Shi Tou Xiqian) said, 'Is it necessary to dot the eyes?' The master said, 'Then please do so.' Shi Tou then raised one foot. The monk prostrated. Shi Tou said, 'What principle did you see that you prostrated?' The monk said, 'According to what I see, it is like a snowflake on a blazing furnace.' (Xuan Jue said, 'Let's say, does Long Beard (referring to Shi Tou Xiqian) have eyes or not? If he has eyes, why ask him to dot the eyes? If he doesn't have eyes, then why say it has been accomplished for a long time? How should we discuss this?' Fa Deng answered on his behalf, 'The venerable one can be said to have dim eyes.')

Zen Master Shui Kong. One day, the master met a monk in the corridor and asked, 'What about the matter in the moment (referring to the present moment)?' The monk remained silent for a long time. The master said, 'Is it enough to just be like this?' The monk said, 'Adding a head on top of a head (metaphor for superfluous action).' The master then hit him and said, 'Go, go, you will confuse other people's men and women in the future.'

The Third Generation of Zen Master Xing Si

Dharma Heir of Zen Master Tian Huang Dao Wu of Jing Zhou

Zen Master Long Tan Chong Xin of Li Zhou. He was originally the child of a cake-selling family in Zhu Gong. His surname is unknown. He was exceptionally talented from a young age. Initially, the venerable Wu was secretly invited by Ling Jian to reside in Tian Huang Temple, which people could not fathom. Zen Master Chong Xin's family lived in the alley near the temple. Every day, he offered ten cakes to the venerable Wu. The venerable Wu accepted them, and after eating, he often left one cake, saying, 'I will use this to bless your descendants.' One day, Zen Master Chong Xin thought to himself, 'The cakes are brought by me, why are they returned to me instead? Is there another meaning in this?' So he went to visit and asked. Dao Wu said, 'You brought them, what fault is there in returning them to you?' Zen Master Chong Xin heard this and slightly understood the profound meaning. Therefore, he requested to leave home. Dao Wu said, 'You used to revere blessings and goodness, now you believe my words, you can be named Chong Xin.' From then on, he served the venerable Wu. One day, he asked, 'Since I came here, I have not received your instruction on the essential of the mind.' Dao Wu said, 'Since you came here, I have never not pointed out the essential of your mind.' Zen Master Chong Xin said, 'Where did you point it out?' Dao Wu said, 'When you bring tea, I receive it for you. When you bring food, I accept it for you. When you put your palms together in respect, I bow my head. Where have I not pointed out the essential of the mind?' Zen Master Chong Xin lowered his head and remained silent for a long time. Dao Wu said, 'If you see it, see it directly. If you contemplate it, you are mistaken.'

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。師當下開解。乃復問如何保任。悟曰。任性逍遙隨緣放曠。但盡凡心無別勝解。師后詣澧陽龍潭棲止。僧問髻中珠誰人得。師曰。不賞玩者得。僧曰。安著何處。師曰。有處即道來。尼眾問。如何得為僧去。師曰。作尼來多少時也。尼曰。還有為。僧時也無。師曰。汝即今是什麼。尼曰。現是尼身何得不識師曰。誰識汝。李翱問。如何是真如般若。師曰。我無真如般若。翱曰。幸遇和尚師曰。此猶是分外之言。德山問。久向龍潭。到來潭又不見龍亦不現。師曰。子親到龍潭。德山即休(玄覺云。且道德山肯龍潭不肯龍潭。若肯龍潭德山眼在什麼處。若不肯為什麼承嗣他)。

鄧州丹霞山天然禪師法嗣

京兆終南山翠微無學禪師。初問丹霞。如何是諸佛師。丹霞咄曰。幸自可憐生。須要執巾帚作么。師退三步。丹霞曰錯。師即進前。丹霞曰。錯錯。師翹一足旋身一轉而出。丹霞曰。得即得孤他諸佛。師由是領旨住翠微。投子問。未審二祖初見達磨當何所得。師曰。汝今見吾復何所得。一日師在法堂內行。投子進前接禮而問曰。西來密旨和尚如何示人。師駐步少時。又曰。乞師垂示。師曰。更要第二杓惡水作么。投子禮謝而退。師曰。莫垛卻投子曰。時至根苗自生。師因供養羅漢。有僧問曰。丹霞燒木佛。

【現代漢語翻譯】 現代漢語譯本： 老師當下開導他。又問如何保任（保持和承擔）。他領悟說：『任由本性逍遙自在，隨順因緣放開胸懷。只要斷盡凡夫之心，沒有其他的殊勝見解。』老師後來前往澧陽龍潭居住。有僧人問：『髻中珠（比喻自性）誰人能夠得到？』老師說：『不賞玩它的人才能得到。』僧人問：『安放在什麼地方？』老師說：『有處所就說出來。』有尼姑問：『如何才能成為僧人？』老師說：『做尼姑多久了？』尼姑說：『還有做僧人的時候嗎？』老師說：『你現在是什麼？』尼姑說：『現在是尼姑之身，怎麼能不認識？』老師說：『誰認識你？』李翱問：『什麼是真如般若（真實如實的智慧）？』老師說：『我沒有真如般若。』李翱說：『有幸遇到和尚。』老師說：『這還是分外之言。』德山問：『久仰龍潭（禪師道場），到來后潭水不見，龍也不出現。』老師說：『你親自到了龍潭。』德山當下領悟。（玄覺說：『且道德山認可龍潭，還是不認可龍潭？如果認可龍潭，德山的眼目在哪裡？如果不認可，為什麼又繼承他的法脈？』）

鄧州丹霞山天然禪師的法嗣

京兆終南山翠微無學禪師。當初問丹霞：『如何是諸佛的老師？』丹霞呵斥說：『已經夠可憐了，還要拿著巾帚做什麼？』禪師退後三步。丹霞說：『錯了。』禪師立即上前。丹霞說：『錯錯。』禪師翹起一隻腳，轉身一圈而出。丹霞說：『得到是得到了，只是辜負了諸佛。』禪師因此領悟旨意，住在翠微山。投子問：『不知道二祖初見達磨（菩提達摩）時，應當得到什麼？』老師說：『你現在見我，又應當得到什麼？』一天，老師在法堂內行走。投子上前行禮問道：『西來密旨（禪宗心法），和尚如何開示於人？』老師停步片刻，又說：『乞求老師開示。』老師說：『還要第二勺髒水做什麼？』投子行禮感謝後退下。老師說：『不要堆積起來。』投子說：『時機到了，根苗自然生長。』老師因為供養羅漢（阿羅漢），有僧人問：『丹霞燒木佛（丹霞禪師燒木佛取暖）。』

【English Translation】 English version: The master immediately enlightened him. Then he asked how to maintain and uphold (bao ren). He realized and said, 'Let nature be free and unfettered, follow conditions and be open-minded. Just exhaust the mind of ordinary people, and there is no other superior understanding.' Later, the master went to live in Longtan (Dragon Pool) in Liyang. A monk asked, 'Who can obtain the pearl in the topknot (a metaphor for self-nature)?' The master said, 'Those who do not appreciate and play with it can obtain it.' The monk asked, 'Where should it be placed?' The master said, 'If there is a place, then speak of it.' A nun asked, 'How can one become a monk?' The master said, 'How long have you been a nun?' The nun said, 'Is there still a time to be a monk?' The master said, 'What are you now?' The nun said, 'Now I am a nun, how can you not recognize it?' The master said, 'Who recognizes you?' Li Ao asked, 'What is true suchness prajna (true and real wisdom)?' The master said, 'I have no true suchness prajna.' Li Ao said, 'Fortunately, I met the monk.' The master said, 'This is still an extraneous statement.' Deshan asked, 'I have long admired Longtan (Zen master's monastery), but when I arrived, the pool was not seen, and the dragon did not appear.' The master said, 'You have personally arrived at Longtan.' Deshan immediately understood. (Xuanjue said, 'Does Deshan acknowledge Longtan or not? If he acknowledges Longtan, where are Deshan's eyes? If he does not acknowledge it, why did he inherit his Dharma lineage?')

Dengzhou Danxia Mountain Tianran Zen Master's Dharma heir

Jingzhao Zhongnan Mountain Cuiwei Wuxue Zen Master. Initially asked Danxia, 'What is the teacher of all Buddhas?' Danxia scolded, 'It's already pitiful enough, what do you need to hold a towel and broom for?' The Zen master stepped back three steps. Danxia said, 'Wrong.' The Zen master immediately stepped forward. Danxia said, 'Wrong, wrong.' The Zen master raised one foot, turned around once, and went out. Danxia said, 'He obtained it, but he let down all the Buddhas.' The Zen master therefore understood the meaning and lived on Cuiwei Mountain. Touzi asked, 'I don't know what the Second Ancestor should have obtained when he first saw Bodhidharma?' The master said, 'What should you obtain now that you see me?' One day, the master was walking in the Dharma hall. Touzi stepped forward, bowed, and asked, 'The secret decree from the West (Zen mind-seal), how does the monk reveal it to people?' The master paused for a moment and then said, 'Begging the master to reveal it.' The master said, 'What do you need a second scoop of dirty water for?' Touzi bowed and thanked him before retreating. The master said, 'Don't pile it up.' Touzi said, 'When the time comes, the roots and sprouts will naturally grow.' Because the master was offering alms to the Arhats (Arahats), a monk asked, 'Danxia burned a wooden Buddha (Danxia Zen master burned a wooden Buddha for warmth).'

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和尚為什麼供養羅漢。師曰。燒也不燒著。供養亦一任供養。又問。供養羅漢羅漢還來也無。師曰。汝每日還吃么。僧無語。師曰。少有靈利底。

丹霞山義安禪師(第二世住)僧問。如何是佛。師曰。如何是上坐。曰恁么即無異去也。師曰。向汝道。

吉州性空禪師。有一僧來參。師乃展手示之。僧近前卻退。師曰。父母俱喪略不慘顏。僧呵呵大笑。師曰。少間與阇梨舉哀。其僧打筋斗而出。師曰。蒼天蒼天。

本童和尚。因門僧寫師真呈師。師曰。此若是我更呈阿誰。僧曰。豈可分外。師曰。若不分外汝卻收取這個。僧便擬收。師打云。正是分外強為。僧曰。若恁么即須呈于師。師曰。收取收取。

米倉和尚。有僧新到參。繞師三匝敲禪床曰。不見主人翁終不下參眾。師曰。什麼處情識去來。僧曰。果然不在。師打一拄杖。僧曰。幾落情識呵呵。師曰。村草步頭逢著一個有什麼話處。僧曰。且參眾去。

前藥山惟儼禪師法嗣

潭州道吾山圓智禪師豫章海昏人也。姓張氏。幼依槃和尚受教登戒。預藥山法會密契心印。一日藥山問。子去何處來。曰遊山來。藥山曰。不離此室速道將來。曰山上烏兒白似雪。澗底游魚忙不徹。師與云巖侍立次。藥山曰。智不到處切忌道著。道著即

【現代漢語翻譯】 現代漢語譯本： 僧人問：『和尚為什麼要供養羅漢（Arhat，已證得涅槃的聖者）？』 禪師說：『燒也燒不著，供養也任憑供養。』 又問：『供養羅漢，羅漢還會來嗎？』 禪師說：『你每天還吃飯嗎？』 僧人無語。 禪師說：『很少有靈巧敏捷的人啊。』

丹霞山義安禪師（第二世住持）有僧人問：『如何是佛（Buddha，覺悟者）？』 禪師說：『如何是上座？』 僧人說：『這樣說來就沒有差別了。』 禪師說：『我告訴你。』

吉州性空禪師，有一僧人來參拜。 禪師於是伸出手來給他看，僧人走近前來卻又退了回去。 禪師說：『父母都去世了，竟然一點悲傷的表情都沒有。』 僧人呵呵大笑。 禪師說：『稍後為你舉行喪禮。』 那僧人打了個觔斗走了出去。 禪師說：『蒼天啊蒼天。』

本童和尚，因為門下的僧人寫了他的畫像呈給他看。 禪師說：『這如果是我，還要呈給誰看？』 僧人說：『難道可以分外嗎？』 禪師說：『如果不分外，你就收下這個。』 僧人便要收。 禪師打了一下說：『正是分外還要強求。』 僧人說：『如果這樣，就必須呈給師父您。』 禪師說：『收起來，收起來。』

米倉和尚，有新來的僧人蔘拜。 繞著禪師轉了三圈，敲著禪床說：『不見主人翁，始終不放下參眾。』 禪師說：『什麼地方情識來來去去？』 僧人說：『果然不在。』 禪師打了他一拄杖。 僧人說：『幾乎落入情識，呵呵。』 禪師說：『在村草路口遇到一個，有什麼話說的？』 僧人說：『且去參眾吧。』

前藥山惟儼禪師的法嗣

潭州道吾山圓智禪師，豫章海昏人，姓張。年幼時依從槃和尚受教並受戒。參加藥山法會，秘密地領悟了心印。一天，藥山問：『你從哪裡來？』 答：『遊山而來。』 藥山說：『不離此室，快說出來。』 答：『山上烏兒白似雪，澗底游魚忙不徹。』 禪師與云巖侍立在旁，藥山說：『智慧不到的地方，切忌說出來，說出來就…』

【English Translation】 English version: A monk asked: 'Why does the abbot make offerings to Arhats (Arhat, enlightened saints who have attained Nirvana)?' The Zen master said: 'Burning, it doesn't burn; offering, just let it be offered.' He further asked: 'If offerings are made to Arhats, will the Arhats come?' The Zen master said: 'Do you still eat every day?' The monk was speechless. The Zen master said: 'There are very few clever and quick-witted people.'

Zen Master Yi'an of Danxia Mountain (second abbot) A monk asked: 'What is Buddha (Buddha, the awakened one)?' The Zen master said: 'What is the senior monk?' The monk said: 'In that case, there is no difference.' The Zen master said: 'I'm telling you.'

Zen Master Xingkong of Jizhou, a monk came to visit. The Zen master then stretched out his hand to show him, the monk approached and then retreated. The Zen master said: 'Both parents have passed away, yet there is not a trace of sadness on your face.' The monk laughed heartily. The Zen master said: 'I will hold a funeral for you later.' The monk somersaulted out. The Zen master said: 'Heaven, oh heaven.'

Venerable Bentong, because the monks under his charge painted his portrait and presented it to him. The Zen master said: 'If this is me, who else should I present it to?' The monk said: 'How can it be extra?' The Zen master said: 'If it's not extra, then you should take this.' The monk was about to take it. The Zen master hit him and said: 'It is precisely extra that you are forcing.' The monk said: 'If that's the case, then it must be presented to you, Master.' The Zen master said: 'Take it back, take it back.'

Venerable Micang, a newly arrived monk came to pay respects. He circled the Zen master three times, knocked on the Zen bed and said: 'I don't see the master, and I never let go of the assembly.' The Zen master said: 'Where do emotions come and go?' The monk said: 'Indeed, it is not there.' The Zen master hit him with a staff. The monk said: 'Almost fell into emotions, haha.' The Zen master said: 'Meeting one at the village grass intersection, what is there to say?' The monk said: 'Let's go to the assembly.'

The Dharma successor of the former Zen Master Weiyan of Yaoshan

Zen Master Yuanzhi of Daowu Mountain in Tanzhou, was a native of Haihun, Yuzhang, with the surname Zhang. As a child, he followed Venerable Pan to receive teachings and precepts. He attended the Yaoshan Dharma assembly and secretly realized the mind seal. One day, Yaoshan asked: 'Where have you come from?' He replied: 'From wandering in the mountains.' Yaoshan said: 'Without leaving this room, quickly tell me.' He replied: 'The crows on the mountain are as white as snow, the fish in the stream are busy without end.' The Zen master and Yunyan were standing by his side, Yaoshan said: 'Where wisdom does not reach, be careful not to speak of it, speaking of it then...'

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頭角生。智頭陀怎麼生。師便出去。云巖問藥山曰。智師兄為什麼不祇對和尚。藥山曰。我今日背痛。是他卻會。汝去問取。云巖即來問師曰。師兄適來為什麼不祇對和尚。師曰。汝卻去問取和尚(僧問云居。切忌道著意怎麼生。云居云。此語最毒。僧云。如何是最毒底語。云居云。一棒打殺龍蛇)云巖臨遷化時。遣人送辭書到。師展書覽之曰。云巖不知有悔。當時不向伊道。然雖如是要且不違藥山之子(玄覺云。古人恁么道還有也未。又云。云巖當時不會。且道什麼處是伊不會處)藥山上堂云。我有一句子未曾說向人。師出雲。相隨來也。僧問藥山。一句子如何說。藥山曰。非言說。師曰。早言說了也。師臥次椑樹云。作甚麼。師云。蓋覆。椑云。臥是坐是。師云。不在兩頭。椑云。爭奈蓋覆。師云。莫亂道。師見椑樹坐次。師云。作什麼。椑云。和南。師云。隔闊來多少時。椑云。恰是。乃拂袖出。師提笠子出。云巖云。作甚麼。師云。有用處。巖云。風雨來怎麼生。師云。蓋覆著。巖云。他還受蓋覆么。師云。雖然如此且無遺漏。因溈山問云巖。菩提以何為坐。云巖曰。以無為為坐。云巖卻問溈山。溈山曰。以諸法空為坐。溈山又問師。怎麼生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。溈

【現代漢語翻譯】 現代漢語譯本 頭角生（指嶄露頭角）。智頭陀（指智和尚，頭陀是苦行僧的稱謂）怎麼生（如何理解）？智和尚沒有回答，智頭陀是如何理解的？師父（云巖）便出去了。云巖問藥山說：『智師兄為什麼不回答和尚（溈山）？』藥山說：『我今天背痛，他卻會（懂得）。你去問他。』云巖就來問智和尚說：『師兄剛才為什麼不回答和尚？』智和尚說：『你卻去問和尚（溈山）。』（有僧人問云居：『切忌道著意（不要落在意識分別上），怎麼生（如何理解）？』云居說：『這句話最毒。』僧人說：『如何是最毒的話？』云居說：『一棒打殺龍蛇（比喻斬斷一切妄念）。』）云巖臨終遷化時，派人送辭書到。智和尚展開書信看了看，說：『云巖不知有悔（不知變通）。當時不向他說。』雖然如此，要且不違藥山之子（不違背藥山的教誨）。（玄覺說：『古人這麼說，還有也未（還有別的含義嗎）？』又說：『云巖當時不會（理解）。且道什麼處是伊不會處（說說看他哪裡不會）。』） 藥山上堂說法，說：『我有一句話未曾對人說過。』智和尚出來說：『相隨來也（我一直跟隨）。』有僧人問藥山：『一句話如何說？』藥山說：『非言說（無法用語言表達）。』智和尚說：『早言說了也（已經說出來了）。』智和尚躺著，椑樹（人名）問：『作甚麼（做什麼）？』智和尚說：『蓋覆（遮蓋）。』椑樹問：『臥是坐是（是躺著還是坐著）？』智和尚說：『不在兩頭（不落兩邊）。』椑樹問：『爭奈蓋覆（如何遮蓋）？』智和尚說：『莫亂道（不要胡說）。』智和尚見椑樹坐著，智和尚問：『作什麼（做什麼）？』椑樹說：『和南（頂禮）。』智和尚說：『隔闊來多少時（隔了多久）？』椑樹說：『恰是（正好）。』於是拂袖而去。智和尚提著笠子出來，云巖問：『作甚麼（做什麼）？』智和尚說：『有用處（有用）。』云巖問：『風雨來怎麼生（風雨來了怎麼辦）？』智和尚說：『蓋覆著（遮蓋著）。』云巖問：『他還受蓋覆么（它還能被遮蓋嗎）？』智和尚說：『雖然如此，且無遺漏（雖然如此，但沒有遺漏）。』 因為溈山問云巖：『菩提以何為坐（菩提以什麼為坐）？』云巖說：『以無為為坐（以無為為坐）。』云巖反問溈山。溈山說：『以諸法空為坐（以諸法空為坐）。』溈山又問智和尚：『怎麼生（如何理解）？』智和尚說：『坐也聽伊坐，臥也聽伊臥（坐也隨它坐，臥也隨它臥）。有一人不坐不臥（有一個人不坐不臥），速道速道（快說快說）。』

【English Translation】 English version 'Toujiao sheng' (referring to showing talent). How does 'Zhi Toutuo' (referring to Monk Zhi, Toutuo is a title for ascetic monks) 'sheng' (how to understand)? The master (Yunyan) then went out. Yunyan asked Yaoshan, 'Why didn't Brother Zhi answer the monk (Weishan)?' Yaoshan said, 'My back hurts today, but he understands. You go ask him.' Yunyan then came to ask Monk Zhi, 'Why didn't you answer the monk just now?' Monk Zhi said, 'You go ask the monk (Weishan).' (A monk asked Yunju, 'Absolutely avoid talking about intention (don't fall into conscious discrimination), how does it arise (how to understand)?' Yunju said, 'This sentence is the most poisonous.' The monk said, 'What is the most poisonous sentence?' Yunju said, 'A stick kills the dragon and snake (metaphor for cutting off all delusions).') When Yunyan was about to pass away, he sent a farewell letter. Monk Zhi opened the letter and looked at it, saying, 'Yunyan doesn't know repentance (doesn't know how to adapt). I didn't tell him at the time.' Although this is the case, it does not violate the teachings of Yaoshan. (Xuanjue said, 'Did the ancients say that, is there anything else (is there any other meaning)?' He also said, 'Yunyan didn't understand at the time. Tell me, where did he not understand?') Yaoshan gave a lecture, saying, 'I have a sentence that I have never said to anyone.' Monk Zhi came out and said, 'Xiang sui lai ye (I have always followed).' A monk asked Yaoshan, 'How to say a sentence?' Yaoshan said, 'Fei yan shuo (cannot be expressed in words).' Monk Zhi said, 'Zao yan shuo le ye (already said it).' Monk Zhi was lying down, and Beishu (a person's name) asked, 'Zuo shenme (what are you doing)?' Monk Zhi said, 'Gai fu (covering).' Beishu asked, 'Wo shi zuo shi (are you lying down or sitting)?' Monk Zhi said, 'Bu zai liang tou (not on both sides).' Beishu asked, 'Zheng nai gai fu (how to cover)?' Monk Zhi said, 'Mo luan dao (don't talk nonsense).' Monk Zhi saw Beishu sitting, and Monk Zhi asked, 'Zuo shenme (what are you doing)?' Beishu said, 'He nan (prostration).' Monk Zhi said, 'Ge kuo lai duo shao shi (how long has it been)?' Beishu said, 'Qia shi (exactly).' Then he flicked his sleeves and left. Monk Zhi carried a bamboo hat and came out, and Yunyan asked, 'Zuo shenme (what are you doing)?' Monk Zhi said, 'You yong chu (useful).' Yunyan asked, 'Feng yu lai zenme sheng (what if the wind and rain come)?' Monk Zhi said, 'Gai fu zhe (covering it).' Yunyan asked, 'Ta hai shou gai fu me (can it still be covered)?' Monk Zhi said, 'Sui ran ru ci, qie wu yi lou (although this is the case, there is no omission).' Because Weishan asked Yunyan, 'Bodhi yi he wei zuo (what does Bodhi take as sitting)?' Yunyan said, 'Yi wu wei wei zuo (take non-action as sitting).' Yunyan asked Weishan in return. Weishan said, 'Yi zhu fa kong wei zuo (take the emptiness of all dharmas as sitting).' Weishan also asked Monk Zhi, 'Zenme sheng (how to understand)?' Monk Zhi said, 'Zuo ye ting yi zuo, wo ye ting yi wo (let it sit when it sits, let it lie down when it lies down). There is a person who neither sits nor lies down, kuai shuo kuai shuo (say it quickly, say it quickly).'

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山問師。什麼處去來。師曰。看病來。曰有幾人病。師曰。有病底有不病底。曰不病底莫是智頭陀否。師曰。病與不病總不干他事。急道急道。僧問。萬里無雲未是本來天。如何是本來天。師曰。今日好曬麥。問無神通菩薩為什麼足跡難尋。師曰。同道方知。曰和尚知否。師曰。不知。曰為什麼不知。師曰。汝不識我語。云巖問。師兄家風作么生。師曰。教汝指點著堪作什麼。曰無遮個來多少時也。師曰。牙根猶帶生澀在。又問。如何是今時著力處。師曰。千人喚不回頭方有少分。曰忽然火起時如何。師曰。能燒大地。師問僧。除卻星及焰阿那個是火。僧曰。不是火。別一僧卻問師還見火否。師曰見。曰見從何起。師曰。除卻行住坐臥更請一問。南泉示眾云。法身具四大否。有人道得與他一䙅裈。師云。性地非空空非性地。此是地大。三(一本作四)大亦然。南泉不違前言乃與師裈。師見云巖不安。乃謂曰。離此殼漏子向什麼處相見。巖云。不生不滅處相見。師曰。何不道非不生不滅處。亦不求相見。師見云巖補草鞋云。作甚麼。巖云。將敗壞補敗壞。師云。何不道即敗壞非敗壞。師聞僧念維摩經云。八千菩薩五百聲聞。皆欲隨從文殊師利。師云。甚麼處去。其僧無對。師便打。后僧問禾山。禾山代云。給侍者方諧。

【現代漢語翻譯】 山（指一位僧人）問師（指一位禪師）：『你從哪裡來？』 師說：『我看病回來。』 山問：『有多少人生病了？』 師說：『有生病的，也有沒生病的。』 山問：『沒生病的莫非是智頭陀（指一位有智慧的苦行僧）嗎？』 師說：『生病與不生病，總不關他的事。』 （師）急切地說，急切地說。 有僧人問：『萬里無雲還不是本來的天空，什麼是本來的天空？』 師說：『今日好曬麥。』 問：『無神通的菩薩為什麼足跡難尋？』 師說：『同道的人才知道。』 問：『和尚你知道嗎？』 師說：『不知道。』 問：『為什麼不知道？』 師說：『你不懂我的話。』 云巖（指一位僧人）問：『師兄，你家的家風是怎樣的？』 師說：『教你指點著，又能做什麼呢？』 云巖問：『沒有遮蓋（指沒有一絲掛礙）來了多久了？』 師說：『牙根還帶著生澀。』 又問：『什麼是現在用功的地方？』 師說：『千人呼喚不回頭，方有少分。』 問：『忽然火起時如何？』 師說：『能燒大地。』 師問僧人：『除去星光和火焰，哪個是火？』 僧人說：『不是火。』 另一位僧人卻問師：『你還見到火嗎？』 師說：『見到。』 僧人問：『見從何處起？』 師說：『除去行住坐臥，更請你一問。』 南泉（指一位禪師）向大眾開示說：『法身（Dharmakaya，佛的法性之身）具有四大（四大元素：地、水、火、風）嗎？有人說得對，就給他一件僧褲。』 師說：『自性之地不是空，空不是自性之地，這就是地大。』 三大（水、火、風）也是這樣。 南泉沒有違背之前的話，於是給了師僧褲。 師見云巖不安，於是對他說：『離開這個臭皮囊，到什麼地方相見？』 云巖說：『在不生不滅處相見。』 師說：『為什麼不說非不生不滅處，也不求相見呢？』 師見云巖補草鞋，問：『做什麼？』 云巖說：『將敗壞的補敗壞的。』 師說：『為什麼不說即敗壞非敗壞呢？』 師聽見僧人念《維摩經》（Vimalakirti Sutra）說：『八千菩薩（Bodhisattva），五百聲聞（Śrāvaka），都想跟隨文殊師利（Manjusri）。』 師說：『去什麼地方？』 那位僧人無言以對。 師便打了他。 後來僧人問禾山（指一位禪師），禾山代替回答說：『給侍者方才和諧。』

【English Translation】 A monk Shan asked the master: 'Where have you been?' The master said: 'I have been to see a doctor.' Shan asked: 'How many people are sick?' The master said: 'Some are sick, and some are not sick.' Shan asked: 'Isn't the one who is not sick the wise ascetic (referring to a wise ascetic) Zhitoutuo?' The master said: 'Being sick or not being sick has nothing to do with him.' (The master) said urgently, said urgently. A monk asked: 'Ten thousand miles without clouds is not the original sky. What is the original sky?' The master said: 'Today is a good day for drying wheat.' Asked: 'Why are the footprints of Bodhisattvas (Bodhisattva) without supernatural powers difficult to find?' The master said: 'Only those who share the same path know.' Asked: 'Does the abbot know?' The master said: 'I don't know.' Asked: 'Why don't you know?' The master said: 'You don't understand my words.' Yunyan (referring to a monk) asked: 'Elder brother, what is the style of your family?' The master said: 'What can you do by teaching you to point it out?' Yunyan asked: 'How long has it been since there was no cover (referring to no attachment)?' The master said: 'The roots of the teeth still have a raw taste.' Asked again: 'What is the place to work hard now?' The master said: 'Only when a thousand people call and don't turn back can there be a small part.' Asked: 'What if a fire suddenly breaks out?' The master said: 'It can burn the earth.' The master asked the monk: 'Apart from the stars and flames, which one is fire?' The monk said: 'It's not fire.' Another monk asked the master: 'Do you still see the fire?' The master said: 'See.' The monk asked: 'Where does the vision arise from?' The master said: 'Apart from walking, standing, sitting, and lying down, please ask another question.' Nanquan (referring to a Zen master) instructed the public: 'Does the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) have the four elements (the four elements: earth, water, fire, and wind)? If someone says it right, give him a pair of monk pants.' The master said: 'The land of self-nature is not empty, and emptiness is not the land of self-nature. This is the great earth.' The three great (water, fire, wind) are also the same. Nanquan did not violate his previous words, so he gave the master monk pants. The master saw Yunyan uneasy, so he said to him: 'Where will we meet after leaving this stinky skin?' Yunyan said: 'Meet in the place of non-birth and non-death.' The master said: 'Why not say neither non-birth nor non-death, nor seek to meet?' The master saw Yunyan mending straw sandals and asked: 'What are you doing?' Yunyan said: 'Repairing the broken with the broken.' The master said: 'Why not say that the broken is not broken?' The master heard the monk reciting the Vimalakirti Sutra (Vimalakirti Sutra) and said: 'Eight thousand Bodhisattvas (Bodhisattva) and five hundred Śrāvakas (Śrāvaka) all want to follow Manjusri (Manjusri).' The master said: 'Where are you going?' The monk was speechless. The master hit him. Later, the monk asked Heshan (referring to a Zen master), and Heshan replied on his behalf: 'It is harmonious for the attendant to serve.'

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師下山到五峰。五峰問。還識藥山老宿否。師曰。不識。五峰曰。為甚麼不識。師曰。不識不識。問如何是和尚家風。師下禪床作女人拜曰。謝子遠來都無祇待。問如何是祖師西來意。師曰。東土不曾逢。問設先師齋未審先師還來也無。師曰。汝諸人設齋作么生。問頭上寶蓋生不得道我是如何。師曰。聽他。曰和尚如何。師曰。我無遮個。石霜問師。百年後有人問極則事。作么生向他道。師喚沙彌。沙彌應諾。師曰。添卻凈瓶水著。師良久卻問石霜。適來問什麼。石霜再舉。師便起去。石霜異日又問。和尚一片骨敲著似銅鳴。向什麼處去也。師喚侍者。侍者應諾。師曰。驢年去。師唐大和九年乙卯九月示疾有苦。僧眾慰問體候。師曰。有受非償子知之乎。眾皆愀然。十一日將行。謂眾曰。吾當西邁理無東移。言訖告寂。壽六十有七。阇維得靈骨數片。建塔于石霜山之陽。敕謚修一大師。塔曰寶相。

潭州云巖曇晟禪師鐘陵建昌人也。姓王氏。少出家于石門。初參百丈海禪師。未悟玄旨侍左右二十年。百丈歸寂。師乃謁藥山言下契會(語見藥山章)一日藥山問。汝除在百丈。更到什麼處來。師曰。曾到廣南來。曰見說廣州城東門外有一團石。被州主移卻是否。師曰。非但州主。闔國人移亦不動。藥山乃又問。聞汝

【現代漢語翻譯】 現代漢語譯本 師父下山來到五峰山。五峰禪師問道：『還認識藥山老宿（指藥山惟儼禪師）嗎？』師父說：『不認識。』五峰禪師說：『為什麼不認識？』師父說：『不認識，就是不認識。』 有人問：『什麼是和尚的家風？』師父從禪床上下來，作女人的拜禮，說：『感謝你遠道而來，我沒有什麼可以招待你的。』 有人問：『什麼是祖師西來意（指禪宗的根本宗旨）？』師父說：『在東土不曾遇到。』 有人問：『如果設先師的齋供，不知道先師還會來嗎？』師父說：『你們諸位設齋是做什麼呢？』 有人問：『頭上寶蓋（比喻尊貴的地位）生不出來，說我是如何？』師父說：『聽憑他。』那人說：『和尚您又是如何？』師父說：『我沒有這個。』 石霜（指石霜慶諸禪師）問師父：『百年之後，如果有人問什麼是極則事（指最高的真理），該怎麼對他說？』師父叫沙彌（小和尚）。沙彌應聲。師父說：『把凈瓶里的水添滿。』師父沉默了很久，然後問石霜：『剛才問什麼？』石霜又重複了一遍。師父就起身離開了。 石霜有一天又問：『和尚您的一片骨頭，敲起來像銅一樣響，到哪裡去了？』師父叫侍者。侍者應聲。師父說：『驢年去（指遙遙無期）。』 唐大和九年乙卯九月，師父生病感到痛苦。僧眾慰問他的身體狀況。師父說：『有承受卻無法償還的，你們知道嗎？』眾人都很憂愁。十一日，師父將要圓寂，對眾人說：『我應當往西而去，道理上沒有往東移動的。』說完就圓寂了。享年六十七歲。火化后得到靈骨數片，在石霜山的南面建塔安葬。皇帝敕封謚號為修一大師，塔名為寶相。 潭州云巖曇晟禪師，是鐘陵建昌人，姓王。年少時在石門出家。最初參拜百丈海禪師。沒有領悟玄妙的宗旨，在百丈禪師身邊侍奉了二十年。百丈禪師圓寂后，師父於是去拜見藥山惟儼禪師，在言語間就領會了（話語見藥山章）。有一天，藥山禪師問：『你除了在百丈禪師那裡，還到過什麼地方？』師父說：『曾經到過廣南。』藥山禪師說：『聽說廣州城東門外有一塊石頭，被州官移走了，是這樣嗎？』師父說：『不僅僅是州官，全國的人來移也移不動。』藥山禪師又問：『聽說你 English version The master descended the mountain to Wufeng. Wufeng asked, 'Do you still recognize the old monk Yaoshan (Yaoshan Weiyan)?' The master said, 'I do not recognize him.' Wufeng said, 'Why do you not recognize him?' The master said, 'I do not recognize him, I do not recognize him.' Someone asked, 'What is the family style of the abbot?' The master descended from the meditation platform, made a woman's bow, and said, 'Thank you for coming from afar, I have nothing to offer you.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (the fundamental principle of Zen Buddhism)?' The master said, 'I have not encountered it in the Eastern Land.' Someone asked, 'If we set up a vegetarian feast for the late master, I wonder if the late master will come?' The master said, 'What are you all doing by setting up a vegetarian feast?' Someone asked, 'A jeweled canopy (a metaphor for a noble position) cannot be born on my head, what am I?' The master said, 'Listen to him.' The person said, 'What about the abbot?' The master said, 'I have none of that.' Shishuang (Shishuang Qingzhu) asked the master, 'A hundred years from now, if someone asks about the ultimate matter (the highest truth), what should I say to him?' The master called a novice (young monk). The novice responded. The master said, 'Add water to the water bottle.' The master was silent for a long time, then asked Shishuang, 'What did you ask just now?' Shishuang repeated it. The master then got up and left. One day, Shishuang asked again, 'Venerable, a piece of your bone, when struck, sounds like bronze, where has it gone?' The master called the attendant. The attendant responded. The master said, 'Gone in the year of the donkey (meaning indefinitely).' In the ninth year of the Dahe era of the Tang Dynasty, in the ninth month of the year Yimao, the master fell ill and felt pain. The monks comforted him about his health. The master said, 'Do you know about receiving without being able to repay?' Everyone was worried. On the eleventh day, the master was about to pass away, and said to everyone, 'I should go west, there is no reason to move east.' After saying that, he passed away. He lived to be sixty-seven years old. After cremation, several pieces of spiritual bone were obtained, and a pagoda was built on the south side of Mount Shishuang to bury them. The emperor posthumously conferred the title of Great Master Xiuyi, and the pagoda was named Baoxiang. Zen Master Tan Cheng of Yunyan in Tanzhou was a native of Jianchang in Zhongling, with the surname Wang. He became a monk at Shimen at a young age. He first visited Zen Master Baizhang Huaihai. Without understanding the profound meaning, he served Zen Master Baizhang for twenty years. After Zen Master Baizhang passed away, the master then went to visit Yaoshan Weiyan, and understood between words (the words are in the Yaoshan chapter). One day, Zen Master Yaoshan asked, 'Besides being with Zen Master Baizhang, where else have you been?' The master said, 'I have been to Guangnan.' Zen Master Yaoshan said, 'I heard that there is a stone outside the east gate of Guangzhou City, which was moved away by the governor, is that so?' The master said, 'Not only the governor, but the people of the whole country cannot move it.' Zen Master Yaoshan then asked, 'I heard that you

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

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解弄師子是否。師曰是。曰弄得幾齣。師曰。弄得六出。曰我亦弄得。師曰。和尚弄得幾齣。曰我弄得一出。師曰。一即六六即一。師後到溈山。溈山問曰。承長老在藥山弄師子是否。師曰是。曰長弄耶還有置時。師曰。要弄即弄要置即置。曰置時師子在什麼處。師曰。置也置也。問從上諸聖什麼處去。師良久云。作么作么。問暫時不在如同死人如何。師曰。好埋卻。問大保任底人與那個是一是二。師云。一機之絹是一段是兩段。洞山聞云。如人接樹。師煎茶次道吾問。煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰。幸有某甲在。師問石霜。什麼處來。霜云。溈山來。師云。在彼中得多少時。霜云。粗經冬夏。師云。恁么即成山長也。霜云。雖在彼中卻不知。師云。他家亦非知非識。無對。后道吾聞云。得恁無佛法身心。師后居潭州攸縣云巖山。一日謂眾曰。有個人家兒子。問著無有道不得底。洞山問。他屋裡有多少典籍。師曰。一字也無。曰爭得恁么多知。師曰。日夜不曾眠。曰問一段事還得否。師曰。道得卻不道。師問僧。什麼處來。僧曰。添香來。師曰。見佛否。曰見。師曰。什麼處見。曰地獄見。師曰。古佛古佛。道吾問。大悲千手眼如何。師曰。如無燈時把得枕子怎麼生。道吾曰。我會也我會也。師

【現代漢語翻譯】 現代漢語譯本 解弄師子是否？（你懂得表演獅子嗎？） 師曰：是。（是的。） 曰：弄得幾齣？（能表演幾個節目？） 師曰：弄得六出。（能表演六個節目。） 曰：我亦弄得。（我也懂得表演。） 師曰：和尚弄得幾齣？（和尚你能表演幾個節目？） 曰：我弄得一出。（我能表演一個節目。） 師曰：一即六，六即一。（一就是六，六就是一。） 師後到溈山（Weishan）。 溈山（Weishan）問曰：承長老在藥山（Yaoshan）弄師子是否？（聽說長老在藥山（Yaoshan）表演獅子，是嗎？） 師曰：是。（是的。） 曰：長弄耶？還有置時？（經常表演嗎？還是有停止的時候？） 師曰：要弄即弄，要置即置。（想表演就表演，想停止就停止。） 曰：置時師子在什麼處？（停止表演時，獅子在哪裡？） 師曰：置也置也。（停止了，停止了。） 問：從上諸聖什麼處去？（過去的聖賢們都到哪裡去了？） 師良久云：作么作么？（幹什麼？幹什麼？） 問：暫時不在，如同死人，如何？（如果暫時不在，如同死人一樣，該怎麼辦？） 師曰：好埋卻。（最好埋掉。） 問：大保任底人與那個是一是二？（真正得到解脫的人與那個『道』，是一還是二？） 師云：一機之絹是一段是兩段？（一臺織布機織出的絹，是一段還是兩段？） 洞山（Dongshan）聞云：如人接樹。（洞山（Dongshan）聽后說：就像嫁接樹木一樣。） 師煎茶次，道吾（Daowu）問：煎與阿誰？（師傅在煎茶，道吾（Daowu）問：煎給誰喝？） 師曰：有一人要。（有一個人要喝。） 曰：何不教伊自煎？（為什麼不教他自己煎？） 師曰：幸有某甲在。（幸好有我在。） 師問石霜（Shishuang）：什麼處來？（師傅問石霜（Shishuang）：從哪裡來？） 霜云：溈山（Weishan）來。（石霜（Shishuang）說：從溈山（Weishan）來。） 師云：在彼中得多少時？（在那裡待了多久？） 霜云：粗經冬夏。（大概經過了一個冬天和夏天。） 師云：恁么即成山長也。（那麼你就成了那裡的住持了。） 霜云：雖在彼中卻不知。（雖然在那裡，卻什麼都不知道。） 師云：他家亦非知非識。（他那裡也不是知道也不是不識。） 無對。（石霜（Shishuang）無言以對。） 后道吾（Daowu）聞云：得恁無佛法身心。（後來道吾（Daowu）聽說后說：得到了如此沒有佛法的身心。） 師后居潭州攸縣云巖山（Yunyan Mountain）。 一日謂眾曰：有個人家兒子，問著無有道不得底。（有一天對大家說：有一個人家的兒子，無論問什麼都能回答。） 洞山（Dongshan）問：他屋裡有多少典籍？（他家裡有多少典籍？） 師曰：一字也無。（一個字也沒有。） 曰：爭得恁么多知？（怎麼會知道這麼多？） 師曰：日夜不曾眠。（日夜不曾睡覺。） 曰：問一段事還得否？（問他一件事可以嗎？） 師曰：道得卻不道。（能說卻不說。） 師問僧：什麼處來？（師傅問僧人：從哪裡來？） 僧曰：添香來。（僧人說：來添香。） 師曰：見佛否？（見到佛了嗎？） 曰：見。（見到了。） 師曰：什麼處見？（在哪裡見到的？） 曰：地獄見。（在地獄見到的。） 師曰：古佛古佛。（古佛，古佛。） 道吾（Daowu）問：大悲千手眼如何？（道吾（Daowu）問：大悲千手眼是什麼樣的？） 師曰：如無燈時把得枕子怎麼生？（師傅說：就像沒有燈的時候，摸到枕頭一樣。） 道吾（Daowu）曰：我會也，我會也。（道吾（Daowu）說：我明白了，我明白了。）

【English Translation】 English version Do you understand how to perform the lion dance?' The master said: 'Yes.' 'How many acts can you perform?' The master said: 'I can perform six acts.' 'I also understand how to perform.' The master said: 'How many acts can you perform, venerable monk?' 'I can perform one act.' The master said: 'One is six, and six is one.' Later, the master went to Weishan (Mountain Wei). Weishan (Mountain Wei) asked: 'I heard that the elder performs the lion dance at Yaoshan (Mountain Yao), is that so?' The master said: 'Yes.' 'Do you perform it often? Or is there a time when you stop?' The master said: 'I perform when I want to perform, and I stop when I want to stop.' 'When you stop performing, where is the lion?' The master said: 'Stopped, stopped.' Asked: 'Where have all the sages of the past gone?' The master said after a long pause: 'What to do? What to do?' Asked: 'If one is temporarily absent, like a dead person, what should be done?' The master said: 'It's best to bury them.' Asked: 'Is the person who has attained great assurance one with or different from 'that'?' The master said: 'Is the silk from one loom one piece or two pieces?' Dongshan (Mountain Dong) heard this and said: 'It's like grafting a tree.' The master was brewing tea when Daowu (Daowu) asked: 'Who are you brewing it for?' The master said: 'There is someone who wants it.' 'Why not teach him to brew it himself?' The master said: 'Fortunately, I am here.' The master asked Shishuang (Shishuang): 'Where are you coming from?' Shishuang (Shishuang) said: 'From Weishan (Mountain Wei).' The master said: 'How long were you there?' Shishuang (Shishuang) said: 'Roughly through winter and summer.' The master said: 'Then you have become the abbot there.' Shishuang (Shishuang) said: 'Although I was there, I didn't know anything.' The master said: 'That place is neither knowing nor not knowing.' Shishuang (Shishuang) had no reply. Later, Daowu (Daowu) heard this and said: 'He has attained such a body and mind without the Dharma of the Buddha.' Later, the master resided at Yunyan Mountain (Yunyan Mountain) in You County, Tanzhou. One day, he said to the assembly: 'There is a son of a certain family who can answer anything you ask him.' Dongshan (Mountain Dong) asked: 'How many scriptures are there in his house?' The master said: 'Not a single word.' 'How does he know so much?' The master said: 'He never sleeps day or night.' 'Is it possible to ask him about something?' The master said: 'He can speak, but he doesn't.' The master asked a monk: 'Where are you coming from?' The monk said: 'I'm coming to add incense.' The master said: 'Did you see the Buddha?' 'Yes, I did.' The master said: 'Where did you see him?' 'I saw him in the lower realm.' The master said: 'Ancient Buddha, ancient Buddha.' Daowu (Daowu) asked: 'What is the Great Compassion with a thousand hands and eyes like?' The master said: 'What is it like to grab a pillow when there is no light?' Daowu (Daowu) said: 'I understand, I understand.'

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曰。怎麼生會。道吾曰。通身是眼。師掃地次溈山云。太驅驅生。師云。須知有不驅驅者。溈云。恁么即有第二月也。師豎起掃帚云是第幾月。師低頭而去(玄妙聞云。正是第二月)師問僧。什麼處來。僧曰。石上語話來。師曰。石還點頭也無。僧無對。師曰。未問時卻點頭。師作鞋次洞山問。就師乞眼睛。未審還得也無。師曰。汝底與阿誰去也。曰良價無。師曰有。汝向什麼處著。洞山無語。師曰。乞眼睛底是眼否。曰非眼。師咄之。師問尼眾。汝爺在否。曰在。師曰。年多少。曰年八十。師曰。汝有個爺不。年八十還知否。曰莫是恁么來者。師曰。猶是兒子(洞山云。直是不恁么來者。亦是兒子)僧問。一念瞥起便落魔界時如何。師曰。汝因什麼從佛界而來。僧無對。師曰。會么。曰不會。師曰。莫道體不得。設使體得也只是左之右之。師問僧。聞汝解卜是。否曰是。師曰。試卜老僧看。僧無對(洞山代云。請和尚生月)師唐會昌元年辛酉十月示疾。二十六日沐身竟。喚主事僧令備齋。來日有上坐發去。至二十七日並無人去。及夜師歸寂。壽六十。荼毗得舍利一千餘粒。瘞于石墳。敕謚無住大師。塔曰凈勝。

華亭船子和尚名德誠。嗣樂山。嘗于華亭吳江泛一小舟。時謂之船子和尚。師嘗謂同參道吾曰。他

【現代漢語翻譯】 現代漢語譯本： 問：如何才能證悟？道吾回答說：『全身都是眼睛。』 一次，溈山在師傅掃地時說：『太匆忙了吧。』師傅說：『要知道有不匆忙的。』 溈山說：『這樣說來，就有了第二個月亮了。』師傅豎起掃帚問：『這是第幾個月亮？』師傅低頭離開了。（玄妙聞說：『這正是第二個月亮。』） 師傅問僧人：『從哪裡來？』僧人說：『從石上語話那裡來。』師傅說：『石頭還點頭了嗎？』僧人無言以對。師傅說：『沒問的時候卻點頭。』 師傅在做鞋子的時候，洞山問：『向師傅乞討眼睛，不知道能得到嗎？』師傅說：『你的眼睛到哪裡去了？』洞山說：『良價（洞山禪師的法名）沒有。』師傅說：『有。你把它放在哪裡了？』洞山無語。 師傅說：『乞討眼睛的是眼睛嗎？』洞山說：『不是眼睛。』師傅呵斥了他。 師傅問尼姑們：『你們的父親在嗎？』回答說：『在。』師傅說：『多少歲了？』回答說：『八十歲。』師傅說：『你們有個父親，八十歲還知道嗎？』回答說：『莫非是這樣來的？』師傅說：『仍然是兒子。』（洞山說：『即使不是這樣來的，也是兒子。』） 僧人問：『一念閃現便落入魔界，這時該怎麼辦？』師傅說：『你因為什麼從佛界而來？』僧人無言以對。師傅說：『明白嗎？』回答說：『不明白。』師傅說：『不要說體會不到。即使體會到了，也只是左右而已。』 師傅問僧人：『聽說你懂得占卜，是嗎？』回答說：『是的。』師傅說：『試試為老僧占卜一下。』僧人無言以對。（洞山代替回答說：『請和尚說出生辰年月。』） 師傅在唐會昌元年辛酉年十月生病，二十六日沐浴后，叫來主事僧人準備齋飯，說：『明天有上座要走了。』到了二十七日，卻沒有人離開。到了晚上，師傅圓寂，享年六十歲。荼毗后得到舍利一千多粒，埋葬在石墳中。朝廷賜謚號為『無住大師』，塔名為『凈勝』。 華亭船子和尚，名德誠，是樂山的弟子。曾經在華亭吳江一帶泛著小船，當時人們稱他為船子和尚。師傅曾經對同參道吾說：

【English Translation】 English version: Asked: 'How does one attain enlightenment?' Daowu replied: 'The entire body is eyes.' Once, while the master was sweeping the ground, Weishan said: 'Too hurried, isn't it?' The master said: 'One must know there is that which is not hurried.' Weishan said: 'If that's the case, then there is a second moon.' The master raised his broom and asked: 'Which moon is this?' The master lowered his head and left. (Xuanmiao Wen said: 'This is precisely the second moon.') The master asked a monk: 'Where do you come from?' The monk said: 'From talking with the stone.' The master said: 'Did the stone nod its head?' The monk had no reply. The master said: 'It nodded before I asked.' While the master was making shoes, Dongshan asked: 'I beg the master for eyes. I wonder if I can get them?' The master said: 'Where did yours go?' Dongshan said: 'Liangjia (Dongshan's Dharma name) doesn't have any.' The master said: 'You do. Where do you put them?' Dongshan was speechless. The master said: 'Is the one begging for eyes, eyes?' Dongshan said: 'Not eyes.' The master scolded him. The master asked the nuns: 'Is your father alive?' They replied: 'Yes.' The master said: 'How old is he?' They replied: 'Eighty years old.' The master said: 'You have a father, does he still know at eighty?' They replied: 'Could it be that he comes like this?' The master said: 'Still a son.' (Dongshan said: 'Even if he doesn't come like this, he is still a son.') A monk asked: 'If a single thought arises and one falls into the realm of demons, what should one do?' The master said: 'Why did you come from the realm of Buddhas?' The monk had no reply. The master said: 'Do you understand?' He replied: 'I don't understand.' The master said: 'Don't say you can't grasp it. Even if you grasp it, it's just left and right.' The master asked a monk: 'I heard you understand divination, is that so?' He replied: 'Yes.' The master said: 'Try to divine for this old monk.' The monk had no reply. (Dongshan replied on his behalf: 'Please tell the venerable one's birth date.') In the first year of Huichang (841 AD) of the Tang Dynasty, in the tenth month of the Xin You year, the master fell ill. On the twenty-sixth day, after bathing, he called the monk in charge and ordered him to prepare a vegetarian meal, saying: 'Tomorrow, a senior monk will depart.' By the twenty-seventh day, no one had left. That night, the master passed away, at the age of sixty. After cremation, more than a thousand relics were obtained and buried in a stone tomb. The imperial court bestowed the posthumous title 'Great Master Wuzhu (No Abiding)', and the pagoda was named 'Jingsheng (Pure Victory)'. Zen Master Chuanzi (Boat Monk) of Huating, named Decheng, was a disciple of Leshan. He used to drift in a small boat around Huating and Wujiang, and people at the time called him the Boat Monk. The master once said to his fellow practitioner Daowu:

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後有靈利坐主指一個來。道吾后激勉京口和尚善會參禮師。師問曰。坐主住甚寺。會曰。寺即不住。住即不似。師曰。不似似個什麼。會曰。目前無相似。師曰。何處學得來。曰非耳目之所到。師笑曰。一句合頭語萬劫系驢橛。垂絲千尺意在深潭。離鉤三寸速道速道。會擬開口。師便以篙撞在水中。因而大悟。師當下棄舟而逝。莫知其終。

宣州椑樹慧省禪師。洞山參師。師問曰。來作什麼。洞山曰。來親近和尚。師曰。若是親近用動兩片皮作么。洞山無對(曹山後聞乃云。一子親得)僧問。如何是佛。師曰。貓兒上露柱。曰學人不會。師曰。問取露柱去。

高沙彌(藥山住庵)初參藥山。藥山問師。什麼處來。師曰。南嶽來。山云。何處去。師曰。江陵受戒去。藥云。受戒圖什麼。師曰。圖免生死。藥云。有一人不受戒亦免生死。汝還知否。師曰。恁么即佛戒何用。藥云。猶掛唇齒在。便召維那云。遮跛腳沙彌不任僧務。安排向後庵著。藥山又謂云巖道吾曰。適來一個沙彌卻有來由。道吾云。未可全信更勘始得。藥乃再問師曰。見說長安甚鬧。師曰。我國晏然(法眼別云。見誰說)藥云。汝從看經得請益得。師曰。不從看經得。亦不從請益得。山云。大有人不看經不請益。為什麼不得。師曰。不道他無

【現代漢語翻譯】 現代漢語譯本： 後來，有個聰明的坐禪僧指著一個人過來。道吾禪師後來激勵京口和尚善會參拜老師。老師問道：『坐禪僧住在什麼寺廟？』善會說：『寺廟即不住，住即不似。』老師說：『不似，像個什麼？』善會說：『目前無相似。』老師說：『從哪裡學來的？』他說：『非耳目之所到。』老師笑著說：『一句合頭語，萬劫系驢橛（比喻束縛）。垂絲千尺，意在深潭。離鉤三寸，速道速道。』善會剛要開口，老師便用篙撞在水中，善會因此大悟。老師當下棄舟而去，不知所終。

宣州椑樹慧省禪師，洞山禪師參拜他。慧省禪師問道：『來做什麼？』洞山禪師說：『來親近和尚。』慧省禪師說：『若是親近，用動兩片皮（指身體）做什麼？』洞山禪師無言以對（後來曹山禪師聽聞此事，便說：『一子親得』）。有僧人問道：『如何是佛？』慧省禪師說：『貓兒上露柱。』僧人說：『學人不會。』慧省禪師說：『問取露柱去。』

高沙彌（藥山禪師住在庵里），初次參拜藥山禪師。藥山禪師問他：『什麼地方來的？』沙彌說：『南嶽來的。』藥山禪師說：『要到哪裡去？』沙彌說：『到江陵受戒去。』藥山禪師說：『受戒圖什麼？』沙彌說：『圖免生死。』藥山禪師說：『有一個人不受戒也免生死，你還知道嗎？』沙彌說：『這樣說來，佛戒有什麼用？』藥山禪師說：『猶掛唇齒在（指執著于言語）。』便叫維那說：『這個跛腳沙彌不適合僧務，安排到后庵去。』藥山禪師又對云巖道吾說：『剛才那個沙彌卻有來歷。』道吾說：『不可全信，更勘始得。』藥山禪師再次問沙彌說：『聽說長安很熱鬧。』沙彌說：『我國晏然（法眼禪師另說：見誰說）。』藥山禪師說：『你是從看經得來的，還是從請益得來的？』沙彌說：『不從看經得來，也不從請益得來。』藥山禪師說：『大有人不看經不請益，為什麼不得？』沙彌說：『不道他無』

【English Translation】 English version: Later, a clever meditation master pointed out someone to come forward. Daowu (Zen master) later encouraged the Jingkou monk Shanhui to pay respects to the teacher. The teacher asked: 'Which temple does the meditation master reside in?' Shanhui said: 'The temple is not resided in; to reside is not to resemble.' The teacher said: 'Not to resemble, what does it resemble?' Shanhui said: 'At present, there is no resemblance.' The teacher said: 'Where did you learn this from?' He said: 'Not within the reach of ears and eyes.' The teacher laughed and said: 'A single matching phrase is like a donkey tethered for countless eons (a metaphor for bondage). Casting a line a thousand feet, the intention is in the deep pool. Three inches from the hook, speak quickly, speak quickly!' As Shanhui was about to open his mouth, the teacher struck the water with a pole, and Shanhui had a great enlightenment because of this. The teacher then abandoned the boat and left, and no one knew where he ended up.

Zen Master Huisheng of Bieshu in Xuanzhou, Dongshan (Zen master) paid respects to him. Huisheng Zen master asked: 'What are you here for?' Dongshan Zen master said: 'To be close to the abbot.' Huisheng Zen master said: 'If it is to be close, what is the use of moving two pieces of skin (referring to the body)?' Dongshan Zen master was speechless (later, Zen Master Caoshan heard about this and said: 'A son has personally obtained it'). A monk asked: 'What is Buddha?' Huisheng Zen master said: 'A cat on a dew pillar.' The monk said: 'This student does not understand.' Huisheng Zen master said: 'Go ask the dew pillar.'

The novice Gao (Yaoshan Zen master lived in a hermitage), first paid respects to Yaoshan Zen master. Yaoshan Zen master asked him: 'Where are you from?' The novice said: 'From Nanyue.' Yaoshan Zen master said: 'Where are you going?' The novice said: 'To Jiangling to receive precepts.' Yaoshan Zen master said: 'What do you seek by receiving precepts?' The novice said: 'To be free from birth and death.' Yaoshan Zen master said: 'There is a person who is free from birth and death even without receiving precepts; do you know this?' The novice said: 'In that case, what is the use of the Buddha's precepts?' Yaoshan Zen master said: 'Still clinging to the lips and teeth (referring to attachment to words).' He then called the director and said: 'This lame novice is not suitable for monastic duties; arrange for him to go to the back hermitage.' Yaoshan Zen master also said to Yunyan Daowu: 'That novice just now has a background.' Daowu said: 'Do not completely believe it; further investigation is needed.' Yaoshan Zen master again asked the novice: 'I heard that Chang'an is very lively.' The novice said: 'Our country is peaceful (Zen Master Fayan said separately: 'Who did you hear it from?').' Yaoshan Zen master said: 'Did you obtain this from reading scriptures or from seeking instruction?' The novice said: 'I did not obtain it from reading scriptures, nor did I obtain it from seeking instruction.' Yaoshan Zen master said: 'There are many people who do not read scriptures and do not seek instruction; why do they not obtain it?' The novice said: 'It is not that they do not have it.'

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只是他不肯承當。師乃辭藥山住庵。藥云。生死事大何不受戒去。師曰。知是遮般事喚什麼作戒。藥咄遮沙彌饒舌入來近處住庵時復要相見。師住庵后雨里來相看。藥云。爾來也。師曰是。藥云。可殺濕。師曰。不打遮個鼓笛。云巖云。皮也無打什麼鼓。道吾云。鼓也無打什麼皮。藥云。今日大好曲調。僧問。一句子還有該不到處否。師曰。不順世。藥山齋時自打鼓。高沙彌捧缽作舞入堂。藥山便擲下鼓槌云。是第幾和。高曰。第二和。曰如何是第一和。高就桶內舀一杓飯。便出去。

鄂州百顏明哲禪師。洞山與密師伯到參。師問曰。阇梨近離什麼處。洞山曰。近離湖南。師曰。觀察使姓什麼。曰不得姓。師曰。名什麼。曰不得名。師曰。還治事也無。曰自有郎幕在。師曰。豈不出入。洞山便拂袖去。師明日入僧堂曰。昨日對二阇梨一轉語不稔。今請二阇梨道。若道得老僧便開粥飯相伴過夏。速道速道。洞山曰。太尊貴生。師乃開粥共過一夏。

潭州長髭曠禪師法嗣

潭州石室善道和尚。嗣攸縣長髭曠禪師。作沙彌時長髭遣令受戒。謂之曰。汝回日須到石頭禮拜。師受戒后回參石頭。一日隨石頭遊山次。石頭曰。汝與我斫卻面前頭樹子礙我。師曰。不將刀來。石頭乃抽刀倒與師。師云。不過那頭來

【現代漢語翻譯】 現代漢語譯本 只是他不肯承擔。禪師於是告別藥山，去住在庵棚里。藥山說：『生死是大事，為什麼不受戒去？』禪師說：『知道是這件事，還叫什麼做戒？』藥山呵斥道：『這沙彌饒舌！進來近處住庵棚時還要相見。』禪師住在庵棚后，下雨天藥山來看他。藥山說：『你來了。』禪師說是。藥山說：『可真濕透了。』禪師說：『不打這個鼓笛。』云巖說：『皮也沒有，打什麼鼓？』道吾說：『鼓也沒有，打什麼皮？』藥山說：『今天真是好曲調。』有僧人問：『一句話還有概括不到的地方嗎？』禪師說：『不順世。』藥山齋飯時自己打鼓。高沙彌捧著缽跳舞進入禪堂。藥山便扔下鼓槌說：『這是第幾和？』高說：『第二和。』藥山說：『如何是第一和？』高就從桶裡舀一勺飯，便出去了。

鄂州百顏明哲禪師。洞山（Dòngshān，人名）與密師伯（Mì shībó，人名）來參拜。禪師問：『阇梨（shélí，梵語，意為親教師）最近從什麼地方來？』洞山說：『最近從湖南來。』禪師說：『觀察使姓什麼？』洞山說：『不得姓。』禪師說：『叫什麼名字？』洞山說：『不得名。』禪師說：『還處理事務嗎？』洞山說：『自有郎幕在。』禪師說：『豈不是要出入？』洞山便拂袖而去。禪師第二天進入僧堂說：『昨天對兩位阇梨的一句轉語沒有成熟。現在請兩位阇梨說。如果說得對，老僧便開粥飯與你們相伴過夏天。快說快說。』洞山說：『太尊貴了。』禪師於是開粥與他們一起過了一個夏天。

潭州長髭曠禪師（Tánzhōu Chángzī Kuàng Chánshī，人名）法嗣

潭州石室善道和尚（Tánzhōu Shíshì Shàndào Héshàng，人名），是攸縣長髭曠禪師（Yōuxiàn Chángzī Kuàng Chánshī，人名）的嗣法弟子。做沙彌時，長髭曠禪師讓他去受戒，對他說：『你回來時須到石頭（Shítóu，人名）處禮拜。』禪師受戒后回來參拜石頭。一天，跟隨石頭遊山時，石頭說：『你替我砍掉面前的樹，它礙著我了。』禪師說：『沒有帶刀來。』石頭於是抽出刀倒著遞給禪師。禪師說：『不過那邊來。』

【English Translation】 English version He just wouldn't accept it. The master then bid farewell to Yaoshan (藥山, name of a person) and went to live in a hermitage. Yao (藥, short for Yaoshan) said, 'The matter of life and death is a great matter, why not take the precepts?' The master said, 'Knowing it is this kind of thing, what is called precepts?' Yao scolded, 'This novice is garrulous! Coming to live in the hermitage nearby, you still want to see me.' After the master lived in the hermitage, Yao came to see him in the rain. Yao said, 'You've come.' The master said, 'Yes.' Yao said, 'How terribly wet.' The master said, 'I'm not beating this drum and flute.' Yunyan (云巖, name of a person) said, 'There's no skin, what drum are you beating?' Daowu (道吾, name of a person) said, 'There's no drum, what skin are you beating?' Yao said, 'Today is a great tune.' A monk asked, 'Is there any place that a single phrase doesn't cover?' The master said, 'It doesn't conform to the world.' During the meal at Yaoshan, he beat the drum himself. A tall novice, holding a bowl, danced into the hall. Yaoshan then threw down the drumstick and said, 'Which harmony is this?' The tall novice said, 'The second harmony.' Yao said, 'What is the first harmony?' The tall novice scooped a spoonful of rice from the bucket and went out.

Chan Master Baiyan Mingzhe (百顏明哲) of Ezhou (鄂州). Dongshan (洞山, name of a person) and Mishi Bo (密師伯, name of a person) came to visit. The master asked, 'Where did you, Ajari (阇梨, a Sanskrit term meaning 'teacher'), recently come from?' Dongshan said, 'Recently from Hunan (湖南).' The master said, 'What is the surname of the Inspector?' Dongshan said, 'Cannot have a surname.' The master said, 'What is the name?' Dongshan said, 'Cannot have a name.' The master said, 'Does he still handle affairs?' Dongshan said, 'There are his staff members.' The master said, 'Doesn't he go in and out?' Dongshan then flicked his sleeves and left. The next day, the master entered the monks' hall and said, 'Yesterday, a turning phrase to the two Ajaris was not mature. Now I invite the two Ajaris to speak. If you can speak correctly, this old monk will provide congee and rice to accompany you through the summer. Speak quickly, speak quickly.' Dongshan said, 'Too honorable.' The master then provided congee and spent the summer with them.

Dharma heir of Chan Master Changzi Kuang (長髭曠) of Tanzhou (潭州)

Monk Shishi Shandao (石室善道) of Tanzhou (潭州) was a Dharma heir of Chan Master Changzi Kuang (長髭曠) of Youxian (攸縣). When he was a novice, Changzi Kuang sent him to take the precepts, saying to him, 'When you return, you must go to Stone (石頭, name of a person) to pay respects.' After taking the precepts, the master returned to visit Stone. One day, while following Stone on a mountain tour, Stone said, 'Cut down the tree in front of me, it's blocking me.' The master said, 'I didn't bring a knife.' Stone then drew his knife and handed it to the master backwards. The master said, 'It doesn't come over that way.'

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。石頭曰。爾用那頭作什麼。師即大悟便歸。長髭問。汝到石頭否。師曰。到即到不通號。長髭曰。從誰受戒。師曰。不依他。長髭曰在彼即恁么。來我遮里作么生。師曰。不違背。長髭曰。太忉忉生。師曰。舌頭未曾點著在。長髭咄曰。沙彌出去。師便出。長髭曰。爭得不遇於人。師尋值沙汰。乃作行者居於石室。每見僧便豎起杖子云。三世諸佛盡由遮個。對者少得冥契。長沙聞之乃云。我若見即令放下杖子。別通個訊息。三聖將此語到石室祇對。被師認破是長沙語。杏山聞三聖失機。又親到石室。師見杏山僧眾相隨。潛往碓米。杏山曰。行者不易貧道難消。師曰。無心碗子盛將來。無縫合盤合取去。說什麼難消。杏山便休。仰山問。佛之與道相去幾何。師曰。道如展手佛似握拳。曰畢竟如何的當可信可依。師以手撥空三兩下曰。無恁么事無恁么事。曰還假看教否。師曰。三乘十二分教是分外之事。若與他作對。即是心境兩法能所雙行。便有種種見解。亦是狂慧未足為道。若不與他作對一事也無。所以祖師云。本來無一物。汝不見小兒出胎時。可道我解看教不解看教。當恁么時亦不知有佛性義無佛性義。及至長大便學種種知解。出來便道我能我解。不知是客塵煩惱。十六行中嬰兒行為最。哆哆和和時喻學道之人離分

【現代漢語翻譯】 現代漢語譯本 石頭問：『你用那個頭做什麼？』 禪師聽后立刻大悟，於是返回。 長髭問：『你到過石頭禪師那裡嗎？』 禪師說：『到是到了，但不通報名號。』 長髭問：『你從誰那裡受戒？』 禪師說：『不依仗他人。』 長髭說：『在石頭禪師那裡是那樣，來我這裡又該如何？』 禪師說：『不違背。』 長髭說：『太輕率了。』 禪師說：『舌頭還沒點到呢。』 長髭呵斥道：『沙彌出去！』 禪師便出去了。 長髭說：『怎麼能不遇到人呢？』 禪師隨後遇到沙汰（指被淘汰的僧人），於是做了行者，居住在石室中。每次見到僧人，就豎起手中的禪杖說：『三世諸佛都由此而來。』 但很少有人能心領神會。 長沙（指長沙景岑禪師）聽說了這件事，就說：『我如果見到他，就讓他放下禪杖，另外傳達一個訊息。』 三聖（指三聖慧然禪師）將這句話帶到石室去應對，被禪師識破是長沙禪師的話。 杏山（指杏山無住禪師）聽說三聖禪師沒有成功，又親自來到石室。禪師看到杏山禪師帶著僧眾跟隨，就悄悄地去碓米。 杏山禪師說：『行者不容易，貧道難以消受。』 禪師說：『用無心的碗盛過來，用無縫的盤子合起來拿走，說什麼難以消受？』 杏山禪師便不再說話。 仰山（指仰山慧寂禪師）問：『佛與道相差多少？』 禪師說：『道像伸開的手，佛像握緊的拳。』 仰山問：『究竟如何才能的當、可信、可依？』 禪師用手在空中撥動幾下說：『沒有那樣的事，沒有那樣的事。』 仰山問：『還需要看經書嗎？』 禪師說：『三乘十二分教（佛教的各種經典）都是身外之事。如果與它相對，就是心境兩法、能所雙行，便有種種見解，也是狂妄的智慧，不足以成為道。如果不與它相對，那就什麼事也沒有。所以祖師說：『本來無一物。』 你沒看見小孩子出生的時候，能說我懂得看經書，我不懂得看經書嗎？ 當那時也不知道有佛性義，沒有佛性義。等到長大，便學種種知解，出來便說我能我解，不知道那是客塵煩惱。十六行中，嬰兒的行為最好。哆哆和和，是比喻學道之人離開分別。』

【English Translation】 English version Shi Tou (Stone) asked: 'What are you doing with that head?' The Chan master immediately had a great realization and returned. Chang Zi (Long Beard) asked: 'Have you been to Shi Tou's place?' The Chan master said: 'I have arrived, but I did not announce my name.' Chang Zi asked: 'From whom did you receive the precepts?' The Chan master said: 'I do not rely on others.' Chang Zi said: 'It is like that at Shi Tou's place, but what should you do when you come here?' The Chan master said: 'I do not disobey.' Chang Zi said: 'Too rash.' The Chan master said: 'The tongue has not been touched yet.' Chang Zi scolded: 'Shami (novice monk), get out!' The Chan master then left. Chang Zi said: 'How can one not encounter people?' The Chan master then encountered Shatai (referring to eliminated monks), so he became a practitioner and lived in a stone room. Every time he saw a monk, he would raise the staff in his hand and say: 'All the Buddhas of the three worlds come from this.' But few people could understand it intuitively. Changsha (referring to Changsha Jingcen Chan Master) heard about this and said: 'If I see him, I will ask him to put down the staff and convey another message.' San Sheng (referring to San Sheng Huiran Chan Master) took these words to the stone room to respond, but the Chan master recognized that it was Changsha Chan Master's words. Xing Shan (referring to Xing Shan Wuzhu Chan Master) heard that San Sheng Chan Master had failed, and personally came to the stone room. The Chan master saw Xing Shan Chan Master followed by monks, so he quietly went to pound rice. Xing Shan Chan Master said: 'It is not easy for a practitioner, it is difficult for a poor monk to bear.' The Chan master said: 'Use a mindless bowl to hold it, use a seamless plate to take it away, what is difficult to bear?' Xing Shan Chan Master then stopped talking. Yang Shan (referring to Yang Shan Huiji Chan Master) asked: 'How far apart are the Buddha and the Dao?' The Chan master said: 'The Dao is like an open hand, the Buddha is like a clenched fist.' Yang Shan asked: 'How can one be sure, trustworthy, and reliable?' The Chan master waved his hand in the air a few times and said: 'There is no such thing, there is no such thing.' Yang Shan asked: 'Is it still necessary to read scriptures?' The Chan master said: 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist scriptures) are all external matters. If you oppose it, it is the duality of mind and environment, the dual practice of subject and object, and there will be various views, which is also arrogant wisdom, not enough to become the Dao. If you do not oppose it, then there is nothing. Therefore, the patriarch said: 'Originally there is nothing.' You didn't see when the child was born, can you say that I know how to read scriptures, I don't know how to read scriptures? At that time, I also don't know whether there is Buddha-nature or not. When they grow up, they learn all kinds of knowledge and understanding, and come out and say that I can, I understand, but I don't know that it is the defilement of the guest dust. Among the sixteen acts, the behavior of the infant is the best. Dodo and Hehe is a metaphor for those who learn the Dao to leave the distinction.'

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別取捨心故。讚歎嬰兒。何況喻取之。若謂嬰兒是道。今時錯會。師一夕與仰山玩月。仰山問曰。遮個月尖時圓相什麼處去。圓時尖相又什麼處去。師曰。尖時圓相隱。圓時尖相在(云巖云。尖時圓相在。圓時無尖相。道吾云。尖時亦不尖。圓時亦不圓)仰山辭師送出門。乃召曰。阇梨。仰山應諾。師曰。莫一向去卻回遮邊來。僧問。師曾到五臺山否。師曰。曾到。僧曰。還見文殊么。師曰見。僧曰。文殊向行者道什麼。師曰。文殊道阇梨父母生在村草里。

潮州大顛和尚法嗣

漳州三平義忠禪師福州人也。姓楊氏。初參石鞏。石鞏常張弓架箭以待學徒。師詣法席。鞏曰。看箭。師乃撥開胸云。此是殺人箭。活人箭又作么生。鞏乃扣弓弦三下。師便作禮。鞏云。三十年一張弓兩隻箭。只謝得半個聖人。遂拗折弓箭。師后舉似大顛。顛云。既是活人箭。為什麼向弓弦上辨。師無對。顛云。三十年後要人舉此話也難。師后參大顛。往漳州住三平山。示眾曰。今時出來盡學馳求走作。將當自己眼目有什麼。相當阿爾欲學么不要諸餘。汝等各有本分事何不體取。作么心憤憤口悱悱有什麼利益。分明說。若要修行路及諸聖建立化門。自有大藏教文在。若是宗門中事。汝切不得錯用心。時有僧出問。還有學路也無。師

【現代漢語翻譯】 現代漢語譯本： 因為沒有取捨之心。讚歎嬰兒，更何況用比喻來選取呢。如果說嬰兒就是道，那現在的人就錯會了。師傅有天晚上和仰山一起賞月。仰山問道：『這個月亮，尖的時候圓相到哪裡去了？圓的時候尖相又到哪裡去了？』師傅說：『尖的時候圓相隱沒，圓的時候尖相存在。』（云巖說：『尖的時候圓相存在，圓的時候沒有尖相。』道吾說：『尖的時候也不尖，圓的時候也不圓。』）仰山告辭師傅，師傅送他出門，然後叫道：『阇梨（Acharya，梵語，意為導師）。』仰山應諾。師傅說：『不要一直走，要回到這邊來。』有僧人問：『師傅曾經到過五臺山嗎？』師傅說：『曾經到過。』僧人問：『還見到文殊（Manjusri，文殊菩薩）了嗎？』師傅說：『見到了。』僧人問：『文殊向行者（修行者）說了什麼？』師傅說：『文殊說阇梨的父母生在村草里。』 潮州大顛和尚的法嗣 漳州三平義忠禪師，福州人，姓楊。最初參拜石鞏。石鞏經常張弓搭箭等待學徒。禪師來到法席，石鞏說：『看箭！』禪師於是撥開胸膛說：『這是殺人箭，活人箭又是什麼樣的？』石鞏於是扣了三下弓弦。禪師便行禮。石鞏說：『三十年一張弓兩隻箭，只感謝得了半個聖人。』於是拗斷了弓箭。禪師後來把這件事告訴了大顛。大顛說：『既然是活人箭，為什麼要在弓弦上辨別？』禪師無言以對。大顛說：『三十年後要人舉起這句話也很難。』禪師後來參拜了大顛，前往漳州住在三平山。向大眾開示說：『現在出來的人都學著馳求奔走，把這些當作自己的眼目，有什麼用呢？想要相當阿爾（Arhat，阿羅漢）嗎？不要諸餘。你們各自有本分事，為什麼不去體會？心裡憤憤不平，口裡喋喋不休，有什麼利益？』分明說，如果要修行路以及諸聖建立的教化之門，自有《大藏經》在。如果是宗門中的事，你們千萬不要錯用心。』當時有僧人出來問道：『還有學路嗎？』

【English Translation】 English version: Because there is no discriminating mind, one praises infants. How much more so when using metaphors to select. If one says that an infant is the Dao (the Way), then people today misunderstand. One evening, the master was enjoying the moon with Yangshan. Yangshan asked: 'This moon, when it's pointed, where does the round aspect go? When it's round, where does the pointed aspect go?' The master said: 'When it's pointed, the round aspect is hidden; when it's round, the pointed aspect is present.' (Yunyan said: 'When it's pointed, the round aspect is present; when it's round, there is no pointed aspect.' Daowu said: 'When it's pointed, it's not pointed; when it's round, it's not round.') Yangshan bid farewell to the master, and the master saw him to the door, then called out: 'Acharya (teacher)!' Yangshan responded. The master said: 'Don't just go straight ahead; come back to this side.' A monk asked: 'Has the master ever been to Mount Wutai?' The master said: 'I have been there.' The monk asked: 'Did you see Manjusri (Bodhisattva of Wisdom)?' The master said: 'I saw him.' The monk asked: 'What did Manjusri say to the practitioner?' The master said: 'Manjusri said that the Acharya's parents were born in the village grass.' Successor of Abbot Dadian of Chaozhou Chan Master Yizhong of Sanping in Zhangzhou was a native of Fuzhou, with the surname Yang. He initially visited Shigong. Shigong often drew his bow and aimed an arrow, waiting for students. The master arrived at the Dharma seat. Shigong said: 'Look at the arrow!' The master then opened his chest and said: 'This is a killing arrow; what is a life-giving arrow like?' Shigong then plucked the bowstring three times. The master then bowed. Shigong said: 'For thirty years, one bow and two arrows, I only thank half a sage.' Then he broke the bow and arrows. The master later told Dadian about this. Dadian said: 'Since it is a life-giving arrow, why discern it on the bowstring?' The master was speechless. Dadian said: 'It will be difficult for people to bring up this saying thirty years from now.' The master later visited Dadian and went to live on Sanping Mountain in Zhangzhou. He addressed the assembly, saying: 'People who come out these days all learn to strive and run about, taking these as their own eyes. What use is that? Do you want to be an Arhat (one who has attained enlightenment)? Don't want other things. Each of you has your own inherent task; why not realize it? What benefit is there in being resentful in your hearts and chattering incessantly in your mouths?' To speak plainly, if you want the path of cultivation and the teaching gates established by the sages, the Great Treasury of Scriptures is there. But as for matters within the Zen school, you must not misuse your minds.' At that time, a monk came out and asked: 'Is there still a path of learning?'

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曰。有一路滑如苔。僧曰。學人躡得否。師曰。不擬心汝自看。有人問黑豆未生牙時如何。師曰。佛亦不知。講僧問。三乘十二分教某甲不疑。如何是祖師西來意。師曰。龜毛拂子兔角拄杖。大德藏向什麼處。僧曰。龜毛兔角豈是有耶。師曰。肉重千斤智無銖兩。師又示眾曰。諸人若未曾見知識即不可。若曾見作者來。便合體取些子意度。向巖谷間木食草衣。恁么去方有少分相應。若馳求知解義句。即萬里望鄉關去也。珍重。

潭州大川和尚法嗣

仙天和尚。新羅僧到參。方展坐具擬禮拜。師捉住云。未發本國時道取一句。其僧無語。師便推出云。問伊一句便道兩句。又有一僧至擬禮拜。師云。野狐鬼。見什麼了便禮拜。僧云。老禿奴。見什麼了便恁問。師云。苦哉苦哉。仙天今日忘前失后。僧云。要且得時終不補失。師云。爭不如此。僧云誰。師云。呵呵遠即遠矣。

福州普光和尚。有僧立次。師以手開胸云。還委老僧事么。僧云。猶有遮個在。師卻掩胸云。不妨太顯。僧云。有什麼避處。師云。的是無避處。僧云。即今作么生。師便打。

景德傳燈錄卷第十四 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十五

吉州青原山行思禪師法嗣第四世一十

【現代漢語翻譯】 問：有一條路滑得像長滿青苔一樣，（該如何行走？）。僧人問：學人（指我）能踩上去嗎？ 師父說：不要妄動你的心，你自己看。（意思是不要用分別心去判斷，要自己去體驗）。有人問：黑豆還沒長出牙的時候是什麼樣的？ 師父說：佛也不知道。（意思是超越了概念和語言的描述）。講經的僧人問：三乘十二分教（佛教的各種教義）我都不懷疑，什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 師父說：龜毛拂子（用烏龜的毛做的拂塵），兔角拄杖（用兔子的角做的枴杖）。 大德（對僧人的尊稱），你把它們藏到哪裡去了？ 僧人說：龜毛兔角怎麼可能存在呢？ 師父說：你肉體有千斤重，智慧卻連一銖一兩都沒有。（意思是執著于有形之物，而缺乏智慧）。師父又對大家說：你們如果沒有見過善知識（指有智慧的導師）還不行，如果見過有作為的人，就應該體會一些他的意圖，到山谷里去，吃樹上的果實，穿草做的衣服，這樣去做才能有少許相應。如果追求知識和理解義理，那就是離家萬里，背道而馳了。 珍重。

潭州大川和尚的法嗣

仙天和尚。新羅（古代朝鮮半島的國家）的僧人來參拜。剛展開坐具準備禮拜，師父抓住他說：還沒離開你的國家時，說一句（關於禪的道理）。那個僧人無話可說。師父就把他推開說：問他一句，他反而要說兩句。又有一個僧人來準備禮拜，師父說：野狐鬼（罵人的話），你看到什麼了就要禮拜？ 僧人說：老禿奴（對和尚的蔑稱），你看到什麼了就這麼問？ 師父說：苦啊苦啊，仙天今天忘前失后（形容糊塗）。 僧人說：即使現在得到，最終也無法彌補失去的。 師父說：怎麼會不這樣呢？ 僧人問：誰（會這樣）？ 師父說：呵呵，遠啊，遠啊（指離道甚遠）。

福州普光和尚。有個僧人站著。師父用手打開胸膛說：還明白老僧的事嗎？ 僧人說：還有這個（指胸膛）在。 師父卻掩上胸膛說：不妨太明顯。 僧人說：有什麼地方可以躲避？ 師父說：確實沒有地方可以躲避。 僧人說：現在該怎麼辦？ 師父就打了他。

《景德傳燈錄》卷第十四 《大正藏》第51冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第十五

吉州青原山行思禪師法嗣第四世一十

【English Translation】 Asked: 'There is a road as slippery as covered with moss, (how should one walk)?' The monk asked: 'Can this learner (referring to myself) step on it?' The master said: 'Without stirring your mind, look for yourself.' (Meaning: do not use discriminating mind to judge, but experience it yourself). Someone asked: 'What is it like when a black bean has not yet sprouted?' The master said: 'Even the Buddha does not know.' (Meaning: it transcends conceptual and linguistic descriptions). A lecturing monk asked: 'I have no doubts about the Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines), what is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China)?' The master said: 'A whisk made of tortoise hair, a walking stick made of rabbit horns. Virtuous One (a respectful term for monks), where have you hidden them?' The monk said: 'How can tortoise hair and rabbit horns exist?' The master said: 'Your flesh weighs a thousand catties, but your wisdom is less than a zhu or liang (ancient units of weight, indicating a lack of wisdom).』 The master further addressed the assembly: 'If you have not seen a good teacher (referring to a wise mentor), it is not acceptable; if you have seen someone accomplished, you should comprehend some of his intentions, go to the mountains and valleys, eat the fruits of trees, wear clothes made of grass, only by doing so can you have a little correspondence. If you pursue knowledge and understanding of doctrines, that is being ten thousand miles away from home, going against the path.' Treasure this.

Successor of Dazhuan (大川) Monk of Tanzhou (潭州)

Xiantian (仙天) Monk. A monk from Silla (新羅, an ancient Korean kingdom) came to pay respects. Just as he unfolded his sitting mat to prostrate, the master grabbed him and said: 'Before you left your country, say a word (about the principles of Zen).' That monk had nothing to say. The master then pushed him away and said: 'Asked him one question, and he wants to say two in return.' Another monk came to prostrate, the master said: 'Wild fox spirit (an abusive term), what did you see that you want to prostrate?' The monk said: 'Old bald slave (a derogatory term for monks), what did you see that you ask like this?' The master said: 'Bitter, bitter, Xiantian (仙天) has forgotten the past and lost the future today (describing confusion).' The monk said: 'Even if you gain it now, you can never make up for what you have lost.' The master said: 'How could it not be so?' The monk asked: 'Who (would be like that)?' The master said: 'Haha, far, far away (referring to being far from the Way).'

Puguang (普光) Monk of Fuzhou (福州). A monk was standing. The master opened his chest with his hand and said: 'Do you still understand this old monk's affairs?' The monk said: 'There is still this (referring to the chest) here.' The master then covered his chest and said: 'It doesn't hurt to be too obvious.' The monk said: 'Is there any place to hide?' The master said: 'Indeed, there is no place to hide.' The monk said: 'What should I do now?' The master then hit him.

'Jingde Records of the Transmission of the Lamp', Volume 14 Taisho Tripitaka Volume 51, No. 2076, 'Jingde Records of the Transmission of the Lamp'

'Jingde Records of the Transmission of the Lamp', Volume 15

Fourth Generation Successor of Qingyuan Xingsi (青原山行思) Zen Master of Jizhou (吉州) - One Ten

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七人澧州龍潭崇信禪師法嗣二人朗州德山宣鑒禪師洪山泐潭寶峰和尚(已上二人見錄)吉州性空禪師法嗣二人歙州茂源和尚棗山光仁禪師(已上二人見錄)京兆翠微無學禪師法嗣五人鄂州清平山令遵禪師舒州投子山大同禪師湖州道場山如訥禪師建州白雲約禪師(已上四人見錄)伏牛山元通禪師(一人無機緣語句不錄)潭州道吾山圓智禪師法嗣三人潭州石霜山慶諸禪師潭州漸源仲興禪師祿清和尚(已上三人見錄)潭州云巖曇晟禪師法嗣四人筠州洞山良價禪師涿州杏山鑒洪禪師潭州神山僧密禪師幽溪和尚(已上四人見錄)華亭船子德誠禪師法嗣一人澧州夾山善會禪師(一人見錄)第五世上一十四人舒州投子山大同禪師法嗣一十三人第二世投子溫禪師福州牛頭微禪師西川香山澄照大師狹府天福和尚濠州思明和尚鳳翔府招福和尚興元中梁山遵古禪師襄州谷隱和尚安州九嵕山和尚幽州盤山第二世和尚九嵕山敬慧禪師東京觀音院巖俊禪師(已上一十二人見錄)桂陽龍福真禪師(一人無機緣語句不錄)鄂州清平山令遵禪師法嗣一人蘄州三角山令圭禪師(一人見錄)

行思禪師第四世

前澧州龍潭崇信禪師法嗣

朗州德山宣鑒禪師。劍南人也。姓周氏。丱歲出家依年受具精究律藏。于性相諸經貫通旨趣。常講金剛般

【現代漢語翻譯】 現代漢語譯本 澧州龍潭崇信禪師的法嗣有七人，其中兩人是朗州德山宣鑒禪師和洪山泐潭寶峰和尚（以上二人事蹟已收錄）。吉州性空禪師的法嗣有兩人，分別是歙州茂源和尚和棗山光仁禪師（以上二人事蹟已收錄）。京兆翠微無學禪師的法嗣有五人，分別是鄂州清平山令遵禪師、舒州投子山大同禪師、湖州道場山如訥禪師和建州白雲約禪師（以上四人事蹟已收錄），以及伏牛山元通禪師（此人沒有合適的機緣，所以語句未被收錄）。 潭州道吾山圓智禪師的法嗣有三人，分別是潭州石霜山慶諸禪師、潭州漸源仲興禪師和祿清和尚（以上三人事蹟已收錄）。潭州云巖曇晟禪師的法嗣有四人，分別是筠州洞山良價禪師、涿州杏山鑒洪禪師、潭州神山僧密禪師和幽溪和尚（以上四人事蹟已收錄）。華亭船子德誠禪師的法嗣有一人，是澧州夾山善會禪師（一人事蹟已收錄）。 第五世共有十四人。舒州投子山大同禪師的法嗣有十三人，分別是第二世投子溫禪師、福州牛頭微禪師、西川香山澄照大師、狹府天福和尚、濠州思明和尚、鳳翔府招福和尚、興元中梁山遵古禪師、襄州谷隱和尚、安州九嵕山和尚、幽州盤山第二世和尚、九嵕山敬慧禪師和東京觀音院巖俊禪師（以上十二人事蹟已收錄），以及桂陽龍福真禪師（此人沒有合適的機緣，所以語句未被收錄）。鄂州清平山令遵禪師的法嗣有一人，是蘄州三角山令圭禪師（一人事蹟已收錄）。 行思禪師第四世。 前澧州龍潭崇信禪師法嗣。 朗州德山宣鑒禪師，是劍南人，姓周。從小出家，成年後受具足戒，精研律藏，對性相諸經貫通其旨趣，經常講解《金剛般若經》（Jin Gang Ban Ruo Jing）。

【English Translation】 English version The Dharma heirs of Zen Master Chongxin (崇信) of Longtan (龍潭) in Lizhou (澧州) numbered seven, including Zen Master Xuanjian (宣鑒) of Deshan (德山) in Langzhou (朗州) and Abbot Baofeng (寶峰) of Letan (泐潭) in Hongshan (洪山) (records of the above two have been included). Zen Master Xingkong (性空) of Jizhou (吉州) had two Dharma heirs, namely Abbot Maoyuan (茂源) of Shezhou (歙州) and Zen Master Guangren (光仁) of Zaoshan (棗山) (records of the above two have been included). Zen Master Wuxue (無學) of Cuiwei (翠微) in Jingzhao (京兆) had five Dharma heirs, namely Zen Master Lingzun (令遵) of Qingping Mountain (清平山) in Ezhou (鄂州), Zen Master Datong (大同) of Touzi Mountain (投子山) in Shuzhou (舒州), Zen Master Rune (如訥) of Daochang Mountain (道場山) in Huzhou (湖州), and Zen Master Yue (約) of Baiyun (白雲) in Jianzhou (建州) (records of the above four have been included), as well as Zen Master Yuantong (元通) of Funiu Mountain (伏牛山) (no suitable sayings from this person were recorded). Zen Master Yuanzhi (圓智) of Daowu Mountain (道吾山) in Tanzhou (潭州) had three Dharma heirs, namely Zen Master Qingzhu (慶諸) of Shishuang Mountain (石霜山) in Tanzhou, Zen Master Zhongxing (仲興) of Jianyuan (漸源) in Tanzhou, and Monk Luqing (祿清) (records of the above three have been included). Zen Master Tancheng (曇晟) of Yunyan (云巖) in Tanzhou had four Dharma heirs, namely Zen Master Liangjie (良價) of Dongshan (洞山) in Junzhou (筠州), Zen Master Jianhong (鑒洪) of Xingshan (杏山) in Zhuozhou (涿州), Zen Master Sengmi (僧密) of Shenshan (神山) in Tanzhou, and Monk Youxi (幽溪) (records of the above four have been included). Zen Master Decheng (德誠) of Chuanzi (船子) in Huating (華亭) had one Dharma heir, namely Zen Master Shanhui (善會) of Jiashan (夾山) in Lizhou (one person's record has been included). The fifth generation consisted of fourteen people. Zen Master Datong (大同) of Touzi Mountain (投子山) in Shuzhou had thirteen Dharma heirs, namely the second generation Zen Master Wen (溫) of Touzi, Zen Master Wei (微) of Niutou (牛頭) in Fuzhou (福州), Great Master Chengzhao (澄照) of Xiangshan (香山) in Xichuan (西川), Monk Tianfu (天福) of Xiafu (狹府), Monk Siming (思明) of Haozhou (濠州), Monk Zhaofu (招福) of Fengxiangfu (鳳翔府), Zen Master Zungu (遵古) of Zhongliang Mountain (中梁山) in Xingyuan (興元), Monk Guyin (谷隱) of Xiangzhou (襄州), Monk Jiuzong Mountain (九嵕山) of Anzhou (安州), the second generation Monk of Panshan (盤山) in Youzhou (幽州), Zen Master Jinghui (敬慧) of Jiuzong Mountain, and Zen Master Yanjun (巖俊) of Guanyin Monastery (觀音院) in Tokyo (東京) (records of the above twelve have been included), as well as Zen Master Zhen (真) of Longfu (龍福) in Guiyang (桂陽) (no suitable sayings from this person were recorded). Zen Master Lingzun (令遵) of Qingping Mountain (清平山) in Ezhou had one Dharma heir, namely Zen Master Linggui (令圭) of Sanjiao Mountain (三角山) in Qizhou (蘄州) (one person's record has been included). The fourth generation of Zen Master Xingsi (行思). Former Dharma heir of Zen Master Chongxin (崇信) of Longtan (龍潭) in Lizhou (澧州). Zen Master Xuanjian (宣鑒) of Deshan (德山) in Langzhou (朗州) was from Jiannan (劍南), with the surname Zhou (周). He left home at a young age and, upon reaching adulthood, received the full precepts, diligently studying the Vinaya Pitaka (律藏). He thoroughly understood the essence of the Sutras on the Characteristics of Phenomena (性相諸經). He often lectured on the 'Diamond Sutra' ('Jin Gang Ban Ruo Jing' 金剛般若經).

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若。時謂之周金剛。厥後訪尋禪宗。因謂同學曰。一毛吞海海性無虧。纖芥投鋒鋒利不動。學與無學唯我知焉。因造龍潭信禪師。問答皆一語而已(前章出之)師即時辭去。龍潭留之。一夕于室外默坐。龍問。何不歸來。師對曰黑。龍乃點燭與師。師擬接。龍便吹滅。師乃禮拜。龍曰。見什麼。曰從今向去不疑天下老和尚舌頭也。至明日便發。龍潭謂諸徒曰。可中有一個漢。牙如劍樹口似血盆。一棒打不回頭。他時向孤峰頂上立吾道在。師抵于溈山。從法堂西過東回視方丈。溈山無語。師曰。無也無也。便出至僧堂前乃曰。然雖如此不得草草。遂具威儀上再參。才跨門提起坐具喚曰。和尚。溈山擬取拂子。師喝之揚袂而出。溈山晚間問大眾。今日新到僧何在。對曰。那僧見和尚了更不顧僧堂便去也。溈山問眾。還識遮阿師也無。眾曰。不識溈曰。是伊將來有把茅蓋頭。罵佛罵祖去在。師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初武陵太守薛廷望再崇德山精舍。號古德禪院(相國裴休題額見存)將訪求哲匠住持。聆師道行屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之言犯禁法。取師入州瞻禮。堅請居之。大闡宗風(總印禪師開山創院鑒即第二世住也)師上堂謂眾曰。於己無事則勿妄求。妄求而得亦非得

【現代漢語翻譯】 若（音譯，無特定含義）。當時人們稱他為周金剛。後來他尋訪禪宗，曾對同學說：『一毛吞海，海性沒有虧損；纖芥投向刀鋒，刀鋒的鋒利不會動搖。學與無學，只有我自己知道。』於是他去拜訪龍潭信禪師。他們的問答都只用一句話而已（前面章節有記載）。禪師隨即要離開，龍潭禪師挽留他。一天晚上，他在室外默坐。龍潭禪師問：『為什麼不回來？』周金剛回答說：『黑。』龍潭禪師於是點燃蠟燭給他，周金剛想要接，龍潭禪師就吹滅了。周金剛於是禮拜。龍潭禪師問：『你見到了什麼？』周金剛說：『從今以後，不再懷疑天下老和尚的舌頭了。』到了第二天，他就出發了。龍潭禪師對眾弟子說：『我們這裡有一個人，牙齒像劍樹，口像血盆，一棒打下去也不會回頭。他日後會在孤峰頂上樹立我的道。』周金剛到達溈山，從法堂西邊走到東邊，回頭看著方丈室，溈山禪師沒有說話。周金剛說：『沒有，沒有。』便走出到僧堂前，又說：『即使這樣，也不能草率。』於是整理好威儀，再次去參拜。才跨進門，提起坐具，喊道：『和尚！』溈山禪師想要拿拂塵，周金剛喝止了他，甩袖走了出去。溈山禪師晚上問大眾：『今天新來的僧人在哪裡？』回答說：『那個僧人見了和尚，連僧堂都不顧就走了。』溈山禪師問眾人：『你們認識這位阿師（梵語，意為導師）嗎？』眾人說：『不認識。』溈山禪師說：『這個人將來會用茅草蓋頭，罵佛罵祖去了。』周金剛禪師住在澧陽三十年。唐武宗時期，廢除佛教，他便在獨浮山的石室避難。大中初年，武陵太守薛廷望重新修繕德山精舍，命名為古德禪院（相國裴休題寫的匾額至今還在），想要訪求有德行的禪師來住持。他聽說周金剛禪師的道行，多次請他下山，周金剛禪師都不答應。薛廷望於是設下計謀，派官吏以茶鹽之事誣陷他，說他觸犯了禁法，將他帶到州里瞻仰，堅決請他來居住，大力弘揚宗風（總印禪師開山建立寺院，鑒即是第二世住持）。周金剛禪師上堂對眾人說：『如果自己沒有事，就不要胡亂追求。胡亂追求而得到的，也不是真正的得到。』

【English Translation】 Ruo (transliteration, no specific meaning). At that time, he was called Zhou Jingang (周金剛, Zhou Vajra). Later, he sought out the Chan (禪, Zen) school and once said to his fellow students: 'A single hair swallowing the sea, the sea's nature is not diminished; a tiny mustard seed thrown at a blade, the blade's sharpness does not waver. Whether learned or unlearned, only I know.' Thereupon, he visited Chan Master Longtan Xin (龍潭信禪師, Dragon Pool Xin). Their dialogues consisted of only one sentence each (as recorded in previous chapters). The Chan master then wanted to leave, but Chan Master Longtan retained him. One evening, he sat silently outside the room. Longtan asked: 'Why don't you come back?' Zhou Jingang replied: 'Dark.' Longtan then lit a candle for him, but as Zhou Jingang reached out to take it, Longtan blew it out. Zhou Jingang then bowed. Longtan asked: 'What did you see?' Zhou Jingang said: 'From now on, I will no longer doubt the tongues of all the old monks in the world.' The next day, he departed. Longtan said to his disciples: 'Here we have a man whose teeth are like sword trees and whose mouth is like a blood basin, who will not turn back even if struck with a staff. In the future, he will establish my way on the solitary peak.' Zhou Jingang arrived at Weishan (溈山, Mount Wei), walked from the west to the east of the Dharma hall, and looked back at the abbot's room. Chan Master Weishan remained silent. Zhou Jingang said: 'No, no.' He then walked out to the monks' hall and said: 'Even so, one must not be careless.' Thereupon, he arranged his robes and went to pay respects again. As he stepped through the door, he raised his sitting mat and shouted: 'Heshang (和尚, Monk)!' Chan Master Weishan reached for his whisk, but Zhou Jingang stopped him with a shout and flung his sleeves, walking out. In the evening, Chan Master Weishan asked the assembly: 'Where is the newly arrived monk today?' They replied: 'That monk saw the Heshang and left without even looking at the monks' hall.' Chan Master Weishan asked the assembly: 'Do you recognize this Acharya (阿師, Teacher)?' The assembly said: 'No.' Weishan said: 'This person will one day cover his head with thatch and go about scolding the Buddhas and Patriarchs.' Chan Master Zhou Jingang lived in Liyang (澧陽) for thirty years. During the reign of Emperor Wuzong of Tang, when Buddhism was suppressed, he took refuge in a stone chamber on Mount Dufu (獨浮山). In the early years of Dazhong (大中), Xue Tingwang (薛廷望), the prefect of Wuling (武陵), rebuilt the Deshan Jing She (德山精舍, Deshan Retreat), naming it Gude Chan Monastery (古德禪院, Ancient Virtue Chan Monastery) (the plaque inscribed by Chancellor Pei Xiu (裴休) still exists), and sought virtuous Chan masters to reside there. He heard of Chan Master Zhou Jingang's virtue and repeatedly invited him to descend the mountain, but Chan Master Zhou Jingang refused. Xue Tingwang then devised a plan, sending officials to falsely accuse him of violating the law with matters of tea and salt, and brought him to the prefecture to pay respects, firmly requesting him to reside there, greatly promoting the school's style (Chan Master Zongyin (總印禪師) founded the monastery, and Jian (鑒) was the second abbot). Chan Master Zhou Jingang said to the assembly in the Dharma hall: 'If you have no business of your own, do not seek recklessly. What you obtain through reckless seeking is not truly obtained.'

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也。汝但無事於心無心於事。則虛而靈空而妙。若毛端許言之本末者皆為自欺。毫牦繫念三塗業因。瞥爾生情萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其厭之又成大患。終而無益。師上堂曰。今夜不得問話。問話者三十拄杖。時有僧出方禮拜。師乃打之。僧曰。某甲話也未問。和尚因什麼打某甲。師曰。汝是什麼處人。曰新羅人。師曰。汝未跨船舷時便好與三十拄杖(法眼云。大小德山語作兩橛。玄覺云。叢林中喚作隔下語且從。只如德山道問話者三十拄杖意作么生)有僧到參。師問維那。今日幾人新到。對曰。八人。師曰。將來一時生案著。龍牙問。學人仗鏌鎁劍擬取師頭時如何。師引頸(法眼別云。汝向什麼處下手)龍牙曰。頭落也。師微笑。龍牙後到洞山舉前語。洞山曰。德山道什麼。云德山無語。洞山曰。莫道無語。且將德山落底頭呈似老僧。龍牙省過懺謝。有人舉似師。師曰。洞山老人。不識好惡。遮個漢死來多少時。救得有什麼用處。僧問。如何是菩薩。師打曰。出去莫向遮里屙。僧問。如何是佛。師曰。佛即是西天老比丘。雪峰問。從上宗風以何法示人。師曰。我宗無語句。實無一法與人。巖頭聞之曰。德山老人一條脊樑骨硬似鐵拗不折。然雖如此于唱教門中猶較些子

【現代漢語翻譯】 現代漢語譯本： 也。你只要心中沒有事，沒有用心去做事，那麼就會虛空而靈妙。如果稍微談論事情的本末，都是自欺欺人。一絲一毫的執念都是墮入三惡道的業因，稍微產生情感就會被束縛萬劫。聖人的名號和凡人的稱謂都是虛假的，殊勝的相貌和低劣的形體都是虛幻的。你想要追求它，難道不會被它所累嗎？等到你厭惡它的時候，又會成為大患，最終沒有任何益處。 德山宣鑒禪師上堂說：『今晚不得提問，提問的人打三十棒。』當時有個僧人出來正要禮拜，德山禪師就打了他。僧人說：『我話還沒問，和尚為什麼要打我？』德山禪師說：『你是哪裡人？』僧人說：『新羅（Silla，古代朝鮮國家）人。』德山禪師說：『你還沒跨上船舷的時候就該打你三十棒。』（法眼禪師評論說：『德山禪師的話語前後矛盾。』玄覺禪師評論說：『禪林中稱之為隔下語，暫且聽之。只是德山禪師說提問的人打三十棒，是什麼意思呢？』） 有僧人前來參拜，德山禪師問維那（Vina，寺院中的職務）：『今天有幾位新來的？』維那回答說：『八位。』德山禪師說：『把他們一起帶來，登記在案。』 龍牙（Longya，人名）問道：『學人拿著鏌鎁劍（Moye Sword，古代名劍）想要取師父的頭，該怎麼辦？』德山禪師伸出脖子。（法眼禪師另外評論說：『你從哪裡下手？』）龍牙說：『頭落地了。』德山禪師微笑。 龍牙後來到洞山（Dongshan，地名）舉了前面的話。洞山禪師說：『德山禪師說了什麼？』龍牙說：『德山禪師沒有說話。』洞山禪師說：『不要說沒有說話，且把德山禪師落地的頭拿來給我看看。』龍牙醒悟過來，懺悔謝罪。有人把這件事告訴德山禪師，德山禪師說：『洞山老和尚，不識好壞。這個人死了多久了，救他有什麼用？』 有僧人問道：『什麼是菩薩（Bodhisattva，佛教中發願成佛的修行者）？』德山禪師打了他一下說：『出去，不要在這裡拉屎。』 有僧人問道：『什麼是佛（Buddha，佛教中覺悟者）？』德山禪師說：『佛就是西天的老比丘。』 雪峰（Xuefeng，地名）問道：『從上的宗風用什麼法來開示人？』德山禪師說：『我宗沒有語句，實際上沒有一法可以給人。』巖頭（Yantou，人名）聽了之後說：『德山老和尚一條脊樑骨硬得像鐵一樣，拗不斷。雖然如此，在唱教方面還是差了一些。』

【English Translation】 English version: Also. You just need to have nothing in your mind and no mind in your affairs, then you will be empty and spiritual, vacant and wonderful. If you slightly discuss the beginning and end of things, it is all self-deception. A tiny bit of attachment is the karmic cause of falling into the three evil realms, and a slight arising of emotion will bind you for countless eons. The names of saints and the titles of ordinary people are all false sounds, and superior appearances and inferior forms are all illusory colors. If you want to seek it, won't you be burdened by it? And when you are tired of it, it will become a great disaster, ultimately without any benefit. Zen Master Deshan Xuanjian ascended the hall and said: 'Tonight, no questions are allowed. Those who ask questions will be struck thirty times.' At that time, a monk came out and was about to bow, but Zen Master Deshan struck him. The monk said: 'I haven't asked a question yet, why is the abbot striking me?' Zen Master Deshan said: 'Where are you from?' The monk said: 'A Silla (Silla, an ancient Korean kingdom) person.' Zen Master Deshan said: 'You should have been struck thirty times before you even crossed the ship's plank.' (Zen Master Fayan commented: 'Zen Master Deshan's words are contradictory.' Zen Master Xuanjue commented: 'In the Zen forest, it is called 'separated words,' let's just listen to it for now. But what does Zen Master Deshan mean by saying that those who ask questions will be struck thirty times?') A monk came to pay respects, and Zen Master Deshan asked the Vina (Vina, a position in the monastery): 'How many new arrivals are there today?' The Vina replied: 'Eight.' Zen Master Deshan said: 'Bring them all together and register them.' Longya (Longya, a personal name) asked: 'What should I do if I, a student, want to take the master's head with the Moye Sword (Moye Sword, a famous ancient sword)?' Zen Master Deshan stretched out his neck. (Zen Master Fayan commented separately: 'Where would you start?') Longya said: 'The head has fallen.' Zen Master Deshan smiled. Later, Longya went to Dongshan (Dongshan, a place name) and mentioned the previous conversation. Zen Master Dongshan said: 'What did Zen Master Deshan say?' Longya said: 'Zen Master Deshan didn't say anything.' Zen Master Dongshan said: 'Don't say he didn't say anything, but bring me Zen Master Deshan's fallen head to see.' Longya awakened and repented. Someone told Zen Master Deshan about this, and Zen Master Deshan said: 'Old Monk Dongshan, doesn't know good from bad. How long has this person been dead? What's the use of saving him?' A monk asked: 'What is a Bodhisattva (Bodhisattva, a practitioner in Buddhism who vows to become a Buddha)?' Zen Master Deshan struck him and said: 'Get out, don't shit here.' A monk asked: 'What is a Buddha (Buddha, an enlightened being in Buddhism)?' Zen Master Deshan said: 'Buddha is the old Bhikkhu (Bhikkhu, a Buddhist monk) of the Western Heaven.' Xuefeng (Xuefeng, a place name) asked: 'What Dharma (Dharma, Buddhist teachings) does the ancestral tradition use to enlighten people?' Zen Master Deshan said: 'My tradition has no words, and in reality, there is no Dharma to give to people.' Yantou (Yantou, a personal name) heard this and said: 'Old Monk Deshan's spine is as hard as iron and cannot be broken. However, in terms of teaching, he is still somewhat lacking.'

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(保福拈問招慶。只如巖頭出世有何言教過。于德山便恁么道。慶雲。汝不見巖頭道。如人學射久久方中。福云。中時如何。慶雲。展阇黎莫不識痛癢。福云。和尚今日非唯舉話。慶雲。展阇黎是什麼心行。明昭云。大小招慶錯下名言)師尋常遇僧到參。多以拄杖打。臨濟聞之遣侍者來參。教令德山若打汝但接取拄杖當胸一拄。侍者到方禮拜。師乃打。侍者接得拄杖與一拄。師歸方丈。侍者回舉似臨濟。濟云。後來疑遮個漢(巖頭云。德山老人尋常只據目前一個杖子。佛來亦打祖來亦打。爭奈較些子。東禪齊云。只如臨濟道我從前疑遮漢。是肯底語不肯語。為當別有道理。試斷看)師上堂曰。問即有過不問又乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為什麼便打。師曰。待汝開口堪作什麼。師令侍者喚義存(即雪峰也)存上來。師曰。我自喚義存。汝又來作什麼。存無對。師見僧來乃閉門。其僧敲門。師曰。阿誰。曰師子兒。師乃開門。僧禮拜。師便騎項曰。遮畜生什麼處去來。雪峰問。古人斬貓兒意如何。師乃打趁。卻喚師。會么。峰曰。不會。師曰。我恁么老婆也不會。僧問。凡聖相去多少。師便喝。師因疾有僧問。還有不病者無。師曰有。曰如何是不病者。師曰。阿邪阿邪。師復告諸徒曰。捫空追響。勞汝

【現代漢語翻譯】 現代漢語譯本 保福（Baofu，人名）拈出招慶（Zhaoqing，地名）的公案問道：『就像巖頭（Yantou，人名）出世，有什麼言語教誨流傳下來？』於是提起德山（Deshan，人名）便這樣說。招慶回答：『你沒聽見巖頭說，『如人學射，久久方中』嗎？』保福問：『中時如何？』招慶回答：『展阇黎（Zhanzhali，對僧人的尊稱）莫不識痛癢。』保福說：『和尚今日非唯舉話。』招慶問：『展阇黎是什麼心行？』明昭（Mingzhao，人名）說：『大小招慶錯下名言。』 德山禪師尋常遇到僧人來參拜，多用拄杖打。臨濟（Linji，人名）聽聞此事，派遣侍者前來參訪，教導侍者如果德山打你，你就接住拄杖，當胸還他一下。侍者到達后禮拜，德山便打。侍者接住拄杖還了一拄。德山回到方丈。侍者回來將此事告訴臨濟。臨濟說：『後來我懷疑這個漢。』（巖頭說：『德山老人尋常只據目前一個杖子，佛來也打，祖來也打，爭奈較些子。』東禪齊（Dongchanqi，人名）說：『就像臨濟說我從前懷疑這個漢，是肯定的話還是否定的話？還是另有道理？試著判斷看看。』） 德山禪師上堂說：『問即有過，不問又乖。』有僧人出來禮拜。德山便打。僧人說：『我才禮拜，為什麼便打？』德山說：『等你開口還能做什麼？』德山讓侍者叫義存（Yicun，人名，即雪峰（Xuefeng，人名））。義存上來。德山說：『我自喚義存，你又來作什麼？』義存無言以對。德山見僧人來便關門。那僧人敲門。德山說：『是誰？』回答說：『師子兒。』德山便開門。僧人禮拜。德山便騎在僧人脖子上說：『這畜生什麼地方來的？』雪峰問：『古人斬貓兒意如何？』德山便打他並趕他走。又叫住雪峰，問：『會么？』雪峰說：『不會。』德山說：『我這麼老婆心腸你也不會。』僧人問：『凡聖相去多少？』德山便喝。德山因病，有僧人問：『還有不病的人嗎？』德山說：『有。』問：『如何是不病的人？』德山說：『阿邪阿邪。』德山又告訴眾弟子說：『捫空追響，勞汝。』

【English Translation】 English version Baofu (Baofu, a person's name) brought up Zhaoqing's (Zhaoqing, a place name) case and asked: 'Just like Yantou (Yantou, a person's name) appearing in the world, what teachings have been passed down?' Then he mentioned Deshan (Deshan, a person's name) and said this. Zhaoqing replied: 'Didn't you hear Yantou say, 'Like a person learning archery, it takes a long time to hit the target'?' Baofu asked: 'What about when the target is hit?' Zhaoqing replied: 'Even Zhanzhali (Zhanzhali, an honorific for monks) knows pain.' Baofu said: 'The abbot today is not just telling a story.' Zhaoqing asked: 'What is Zhanzhali's state of mind?' Mingzhao (Mingzhao, a person's name) said: 'Big or small, Zhaoqing has made a wrong statement.' Zen Master Deshan usually hit monks with his staff when they came to pay respects. Linji (Linji, a person's name) heard about this and sent a attendant to visit, instructing the attendant that if Deshan hit you, you should catch the staff and hit him back in the chest. When the attendant arrived, he bowed, and Deshan hit him. The attendant caught the staff and hit him back. Deshan returned to his room. The attendant returned and told Linji about this. Linji said: 'Later I suspected this guy.' (Yantou said: 'Old man Deshan usually only relies on the staff in front of him, hitting the Buddha if he comes, and hitting the Patriarch if he comes, but it's still a bit lacking.' Dongchanqi (Dongchanqi, a person's name) said: 'Just like Linji saying that I suspected this guy before, is it an affirmation or a negation? Or is there another reason? Try to judge.') Zen Master Deshan said in his sermon: 'To ask is to err, not to ask is also wrong.' A monk came out and bowed. Deshan hit him. The monk said: 'I just bowed, why did you hit me?' Deshan said: 'What can you do when you open your mouth?' Deshan asked the attendant to call Yicun (Yicun, a person's name, also known as Xuefeng (Xuefeng, a person's name)). Yicun came up. Deshan said: 'I called Yicun myself, what are you doing here?' Yicun was speechless. Deshan closed the door when he saw a monk coming. The monk knocked on the door. Deshan said: 'Who is it?' He replied: 'A lion cub.' Deshan opened the door. The monk bowed. Deshan rode on the monk's neck and said: 'Where did this beast come from?' Xuefeng asked: 'What was the meaning of the ancients cutting the cat?' Deshan hit him and chased him away. Then he stopped Xuefeng and asked: 'Do you understand?' Xuefeng said: 'I don't understand.' Deshan said: 'You don't even understand my old woman's heart.' A monk asked: 'How far apart are the ordinary and the holy?' Deshan shouted. Deshan was ill, and a monk asked: 'Is there anyone who is not sick?' Deshan said: 'Yes.' He asked: 'What is a person who is not sick?' Deshan said: 'A Xie A Xie.' Deshan also told his disciples: 'Groping in the air for echoes, tiring you.'

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心神。夢覺覺非竟有何事。言訖安坐而化。即唐咸通六年乙酉十二月三日也。壽八十六。臘六十五。敕謚見性大師。

洪州泐潭寶峰和尚。有僧新到。師謂曰。其中事即易道。不落其中事始終難道。僧曰。某甲在途時便知有此一問。師曰。更與二十年行腳也不較多。曰莫不契和尚意么。師曰。苦瓜那堪待客。師問僧。古人有一路接後進初心。汝還知否。曰請師指出古人一路。師曰。恁么即阇梨知了也。曰頭上更安頭。師曰。寶峰不合問仁者。曰問又何妨。師曰。遮里不曾有人亂說道理出去。

前吉州性空禪師法嗣

歙州茂源和尚。平田來參。師欲起身。平田乃把住曰。開口即失閉口即喪。去卻恁么時請師道。師以手掩耳而已。平田放手曰。一步易兩步難。師曰。有什麼死急。平田曰。若非此個師不免諸方點檢。

棗山光仁禪師上堂次大眾集。師從方丈出未至禪床。謂眾曰。不負平生行腳眼目。致個問訊將來還有么。方乃升堂坐時。有僧出禮拜。師曰。不負我且從大眾何也。便歸方丈。翌日有別僧請辨前語意旨如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作什麼。僧禮拜。師曰。苦苦。僧曰。請師直指。師乃垂足曰。舒縮一任老僧。

前京兆翠微無學禪師法嗣

鄂

【現代漢語翻譯】 現代漢語譯本：心神（指精神、心意）。夢醒之後，覺得並非完全沒有事情發生。說完便安詳坐化，即唐咸通六年乙酉十二月三日，享年八十六歲，僧臘六十五年。朝廷追諡為『見性大師』。

洪州泐潭寶峰和尚處，有僧人新來。和尚對他說：『其中之事容易明白，不落入其中之事則始終難以明白。』僧人說：『我在來的路上就知道會有此一問。』和尚說：『再讓你行腳二十年也沒什麼差別。』僧人說：『莫非不合和尚您的意思嗎？』和尚說：『苦瓜哪裡能用來招待客人？』和尚問僧人：『古人有一條路用來接引後來的初學者，你還知道嗎？』僧人說：『請師父指出古人的一條路。』和尚說：『這麼說你已經知道了。』僧人說：『頭上安頭。』和尚說：『寶峰不該問你。』僧人說：『問問又有什麼妨礙？』和尚說：『這裡不曾有人胡亂說道理出去。』

前吉州性空禪師的法嗣。

歙州茂源和尚處，平田前來參拜。和尚想要起身，平田便抓住他說：『開口就失去，閉口就喪失，去掉這些時候，請師父說。』和尚用手摀住耳朵。平田放開手說：『一步容易兩步難。』和尚說：『有什麼著急的？』平田說：『如果不是這樣，師父免不了被各方禪師評判。』

棗山光仁禪師上堂，大眾聚集。禪師從方丈出來，還沒到禪床，對眾人說：『不辜負我平生行腳的眼力，拿個問訊來，還有嗎？』於是升座。當時有僧人出來禮拜。禪師說：『不辜負我，但從大眾那裡來又是什麼意思呢？』便回到方丈。第二天，有別的僧人請教之前話語的意義。禪師說：『齋飯時有飯給你吃，晚上有床給你睡，一直逼迫我做什麼？』僧人禮拜。禪師說：『苦啊苦啊。』僧人說：『請師父直接指點。』禪師於是垂下腳說：『伸縮都由老僧我。』

前京兆翠微無學禪師的法嗣。

鄂

【English Translation】 English version: The mind and spirit. After awakening from a dream, one feels that it wasn't entirely without event. Having spoken, he sat peacefully and passed away, which was the third day of the twelfth month of the year Yiyou in the sixth year of Xiantong during the Tang Dynasty. He lived to be eighty-six years old, with sixty-five years as a monk. The court posthumously honored him with the title 'Master Seeing-Nature'.

At Baofeng Monastery of Letan in Hongzhou, a new monk arrived. The abbot said to him, 'The matter within is easy to understand; not falling into the matter within is always difficult to understand.' The monk said, 'I knew this question would be asked when I was on the way here.' The abbot said, 'Even if you travel for another twenty years, it wouldn't make much difference.' The monk said, 'Is it perhaps not in accordance with your intention, Abbot?' The abbot said, 'How can a bitter gourd be used to entertain guests?' The abbot asked the monk, 'The ancients had a path to receive later beginners; do you still know it?' The monk said, 'Please, Master, point out the path of the ancients.' The abbot said, 'In that case, you already know it.' The monk said, 'Adding a head on top of a head.' The abbot said, 'Baofeng shouldn't have asked you.' The monk said, 'What harm is there in asking?' The abbot said, 'No one here has ever randomly spoken doctrines and gone out.'

A Dharma successor of Zen Master Xingkong of Jizhou.

At Maoyuan Monastery in Shezhou, Ping Tian came to visit. The abbot was about to get up, but Ping Tian grabbed him and said, 'Opening the mouth is losing, closing the mouth is forfeiting; setting aside these times, please, Master, speak.' The abbot covered his ears with his hands. Ping Tian released his hand and said, 'One step is easy, two steps are difficult.' The abbot said, 'What's the rush?' Ping Tian said, 'If it weren't for this, the Master would inevitably be scrutinized by various Zen masters.'

Zen Master Guangren of Zaoshan ascended the hall, and the assembly gathered. The Zen Master came out of his room, not yet reaching the Zen seat, and said to the assembly, 'Not betraying the eyesight of my lifelong pilgrimage, bring a greeting; is there anyone?' Then he ascended the seat. At that time, a monk came out and bowed. The Zen Master said, 'Not betraying me, but what is the meaning of coming from the assembly?' Then he returned to his room. The next day, another monk asked about the meaning of the previous words. The Zen Master said, 'At mealtime, there is rice for you to eat; at night, there is a bed for you to sleep in. What are you trying to do by constantly pressing me?' The monk bowed. The Zen Master said, 'Bitter, bitter.' The monk said, 'Please, Master, point directly.' The Zen Master then lowered his feet and said, 'Stretching and shrinking are all up to this old monk.'

A Dharma successor of Zen Master Wuxue of Cuiwei in Jingzhao.

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州清平山令遵禪師東平人也。姓王氏。少依本州北菩提寺。唐咸通六年落髮。后詣滑州開元寺受具攻律學。一旦謂同流曰。夫沙門應決徹死生玄通佛理。若乃孜孜卷軸役役拘文。悉數海沙徒勞片心。遂罷所業遠參禪會。至江陵白馬寺。堂中遇一老宿名曰慧勤。師親近詢請勤曰。吾久侍丹霞。今既垂老倦于提誘。汝可往謁翠微。彼即吾同參也。師禮辭而去。造于翠微之堂。問如何是西來的的意。翠微曰。待無人即向汝說。師良久曰。無人也請師說。翠微下禪床引師入竹園。師又曰。無人也請和尚說。翠微指竹曰。遮竿得恁么長。那竿得恁么短。師雖領其微言猶未徹其玄旨。文德元年抵上蔡。會州將重法創大通禪苑。請闡宗要。師自舉初見翠微語句。謂眾曰。先師入泥入水為我。自是我不識好惡。師自此化導將十稔。至光化中領徒百餘游鄂州。從節度使杜洪請居清平山安樂院。上堂曰。諸上坐。夫出家人須會佛意始得。若會佛意不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上坐。儘是久處叢林遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成一生空度。若未會佛意。直饒頭上出水足下出火燒身煉臂。聰慧多辯聚徒一千二千。說法如雲如雨。講得天華亂墜。只成個邪說爭競是非。去佛法大遠在。諸人幸

【現代漢語翻譯】 現代漢語譯本： 州清平山令遵禪師是東平人，姓王氏。年少時在本州的北菩提寺出家。唐咸通六年剃度。之後前往滑州開元寺受具足戒，專研律學。有一天，他對同修們說：『出家人應當徹底明白生死，玄妙地通達佛理。如果只是孜孜不倦地研究書本，拘泥於文字，像數海里的沙子一樣，只是徒勞無功。』於是放棄了所學，遠去參訪禪宗道場。到了江陵白馬寺，在寺里遇到一位老修行，名叫慧勤。令遵禪師親近他，向他請教。慧勤說：『我侍奉丹霞很久了，現在年紀大了，厭倦了引導後輩。你可以去拜訪翠微，他就是我的同參道友。』令遵禪師行禮告辭，前往翠微禪師的道場，問道：『如何是西來的的意（Dhyana，禪宗的根本宗旨）？』翠微說：『等沒有人的時候我就告訴你。』令遵禪師過了很久說：『現在沒有人，請師父說吧。』翠微走下禪床，領著令遵禪師進入竹園。令遵禪師又說：『現在沒有人，請和尚說吧。』翠微指著竹子說：『這根竹竿怎麼這麼長？那根竹竿怎麼這麼短？』令遵禪師雖然領會了翠微禪師的微妙之意，但還沒有徹底明白其中的玄妙旨趣。文德元年，令遵禪師來到上蔡。當時州將重法建立了大通禪苑，請令遵禪師闡揚宗要。令遵禪師舉出當初拜見翠微禪師時的對話，對大眾說：『先師爲了我，不惜入泥入水（比喻苦心教導），只是我不識好壞。』令遵禪師從此開始教化引導，將近十年。到光化年間，帶領一百多名弟子游歷鄂州，應節度使杜洪的邀請，住在清平山的安樂院。令遵禪師上堂說法：『各位，出家人必須明白佛意才能有所成就。如果明白了佛意，就不在於僧俗男女貴賤，只要隨順自己的家境，安樂自在就可以了。各位都是長期住在叢林里，遍參各位尊宿，那麼如何才能明白佛意呢？試著出來和大家商量商量，不要只是空有傲氣，到最後什麼事都做不成，一生空度。如果還沒有明白佛意，即使頭上出水，腳下出火，燒身煉臂（苦行），聰明多辯，聚集一千兩千人，說法如雲如雨，講得天花亂墜，也只是成為邪說，爭論是非，離佛法太遠了。各位幸

【English Translation】 English version: Zen Master Lingzun of Qingping Mountain in Zhou was from Dongping, with the surname Wang. In his youth, he entered the Northern Bodhi Temple in his prefecture. In the sixth year of Xiantong during the Tang Dynasty, he shaved his head. Later, he went to Kaiyuan Temple in Huazhou to receive the full precepts and studied the Vinaya (rules of monastic discipline). One day, he said to his fellow practitioners, 'A Shramana (Buddhist monk) should thoroughly understand the cycle of birth and death and profoundly comprehend the principles of Buddhism. If one diligently studies scriptures and is bound by the literal meaning, like counting the sands of the sea, it is a futile effort.' Therefore, he abandoned his studies and went far away to visit Zen monasteries. When he arrived at Baima Temple in Jiangling, he met an old monk named Huaiqin in the hall. Master Lingzun approached him and asked for guidance. Huaiqin said, 'I have served under Danxia for a long time, and now I am old and tired of guiding younger monks. You can go to visit Cuiwei, who is my fellow practitioner.' Master Lingzun bowed and took his leave, and went to Cuiwei's hall and asked, 'What is the meaning of the coming from the West (Dhyana, the fundamental principle of Zen)?' Cuiwei said, 'I will tell you when there is no one around.' After a long time, Master Lingzun said, 'There is no one here now, please tell me, Master.' Cuiwei stepped down from the Zen seat and led Master Lingzun into the bamboo garden. Master Lingzun said again, 'There is no one here now, please tell me, Abbot.' Cuiwei pointed to the bamboo and said, 'Why is this bamboo pole so long? Why is that bamboo pole so short?' Although Master Lingzun understood Cuiwei's subtle words, he still did not fully comprehend the profound meaning. In the first year of Wende, Master Lingzun arrived in Shangcai. At that time, the prefectural general Zhong Fa established the Datong Zen Monastery and invited Master Lingzun to expound the essentials of the school. Master Lingzun cited the conversation he had when he first met Cuiwei and said to the assembly, 'The former teacher entered the mud and water (a metaphor for painstaking teaching) for my sake, but I did not know what was good or bad.' From then on, Master Lingzun began to teach and guide for nearly ten years. During the Guanghua period, he led more than a hundred disciples to travel to Ezhou. At the invitation of the military governor Du Hong, he resided in Anle Temple on Qingping Mountain. Master Lingzun ascended the Dharma seat and said, 'Dear assembly, a monk must understand the Buddha's intention in order to achieve something. If one understands the Buddha's intention, it does not depend on whether one is a monk or a layperson, male or female, noble or humble, but one can be at peace and ease according to one's family circumstances. You have all been in the Sangha (Buddhist community) for a long time and have visited many venerable masters. So how can you understand the Buddha's intention? Try to come out and discuss it with everyone, don't just be arrogant, and in the end, you will achieve nothing and waste your life. If you have not understood the Buddha's intention, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms (ascetic practices), being intelligent and eloquent, gathering one or two thousand disciples, and preaching like clouds and rain, and speaking eloquently, you will only become a heretical teaching, arguing about right and wrong, and be far away from the Buddha's Dharma. You are fortunate

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值色身安健不值諸難。何妨近前。著些工夫體取佛意好。時有僧問。如何是大乘。師曰。麻索曰如何是小乘。師曰。錢貫。問如何是清平家風。師曰。一斗面作三個蒸餅。問如何是禪。師曰。胡孫上樹尾連顛。問如何是有漏。師曰。笊籬。曰如何是無漏。師曰。木杓。問覿面相呈時如何。師曰。分付與典坐。自余逗機方便靡徇時情。逆順卷舒語超格量。天祐十六年正月二十五日午時歸寂。壽七十有五。周顯德六年敕謚法喜禪師。塔曰善應。

舒州投子山大同禪師本州懷寧人也。姓劉氏。幼歲依洛下保唐滿禪師出家。初習安般觀。次閱華嚴教發明性海。復謁翠微山法席頓悟宗旨(語見翠微章)由是放任周遊歸旋故土。隱投子山結茆而居。一日趙州諗和尚至桐城縣。師亦出山途中相遇未相識。趙州潛問俗士知是投子。乃逆而問曰。莫是投子山主么。師曰。茶鹽錢乞一個。趙州即先到庵中坐。師后攜一瓶油歸庵。趙州曰。久向投子。到來只見個賣油翁。師曰。汝只見賣油翁且不識投子。曰如何是投子。師曰。油油。趙州問。死中得活時如何。師曰。不許夜行投明須到。趙州曰。我早侯白伊更侯黑(同諗二師互相問酬廣如本集。其辭句簡健意趣玄險。諸方謂趙州投子得逸群之用)自爾師道聞天下。雲水之侶競奔湊焉。師

【現代漢語翻譯】 現代漢語譯本：珍惜健康的身體，不要遭遇各種災難。何不靠近前來，花些功夫體會佛的意旨呢？當時有僧人問：『什麼是大乘？』 禪師說：『麻繩。』（僧人）問：『什麼是小乘？』 禪師說：『錢串。』 問：『什麼是清平的家風？』 禪師說：『一斗面做三個蒸餅。』 問：『什麼是禪？』 禪師說：『猴子上樹尾巴亂甩。』 問：『什麼是有漏？』 禪師說：『笊籬。』（僧人）問：『什麼是無漏？』 禪師說：『木勺。』 問：『當面相見時如何？』 禪師說：『交付給典座。』 其餘隨機應變的方便開示，不迎合世俗人情，順逆收放，言語超越常人的衡量。天祐十六年正月二十五日午時圓寂，享年七十五歲。周顯德六年，朝廷敕封謚號為法喜禪師，塔名為善應。 舒州投子山大同禪師（Datong Chanshi of Touzi Mountain in Shuzhou）是本州懷寧人，姓劉。年幼時依從洛陽保唐滿禪師（Baotang Man Chanshi）出家。起初學習安般觀（Anban Guan，內觀呼吸的禪修方法），後來閱讀《華嚴經》（Huayan Jing），領悟了自性的深奧。又去拜訪翠微山（Cuiwei Mountain）的法席，頓悟了禪宗的宗旨（相關內容見翠微章）。從此放任自在地四處遊歷，返回故鄉后，隱居在投子山，結草為廬。有一天，趙州諗和尚（Zhaozhou Shen Heshang）來到桐城縣，禪師也出山，在途中相遇，彼此不認識。趙州（Zhaozhou）暗中向一位鄉民打聽，得知他是投子（Touzi），於是迎上前去問道：『莫非是投子山主嗎？』 禪師說：『茶、鹽、錢，乞討一點。』 趙州（Zhaozhou）就先到庵中坐下。禪師後來提著一瓶油回到庵里。趙州（Zhaozhou）說：『久仰投子（Touzi）之名，到來只見一個賣油翁。』 禪師說：『你只見到賣油翁，卻不認識投子（Touzi）。』 （趙州）問：『什麼是投子（Touzi）？』 禪師說：『油油。』 趙州（Zhaozhou）問：『死中得活時如何？』 禪師說：『不許夜行，天亮必須到達。』 趙州（Zhaozhou）說：『我早就在侯白，你卻更在侯黑。』（趙州（Zhaozhou）和投子（Touzi）兩位禪師互相問答酬對，詳細內容見相關合集。他們的言辭簡練有力，意趣玄妙深遠，各方都認為趙州（Zhaozhou）和投子（Touzi）得到了超群脫俗的妙用。）從此，禪師的道風傳遍天下，四方雲遊的僧侶爭相前來。

【English Translation】 English version: Cherish a healthy body and avoid encountering various calamities. Why not come closer and put in some effort to understand the Buddha's intention? At that time, a monk asked: 'What is Mahayana (Great Vehicle)?' The Chan master said: 'Hemp rope.' (The monk) asked: 'What is Hinayana (Lesser Vehicle)?' The Chan master said: 'String of coins.' Asked: 'What is the style of a peaceful family?' The Chan master said: 'One dou (a unit of dry measure) of flour makes three steamed buns.' Asked: 'What is Chan (Zen)?' The Chan master said: 'A monkey climbing a tree, its tail swinging wildly.' Asked: 'What is leakage (with outflows)?' The Chan master said: 'A bamboo colander.' (The monk) asked: 'What is non-leakage (without outflows)?' The Chan master said: 'A wooden ladle.' Asked: 'What is it like when facing each other directly?' The Chan master said: 'Entrust it to the director of the meditation hall.' The rest of his expedient teachings adapted to the situation, not catering to worldly sentiments, contracting and expanding according to circumstances, his words transcending ordinary measurements. On the 25th day of the first month of the 16th year of Tianyou, at noon, he passed away peacefully, at the age of seventy-five. In the sixth year of Zhou Xiande, the court posthumously conferred the title of Chan Master Faxi (Dharma Joy), and his stupa was named Shanying (Good Response). Chan Master Datong (Great Unity) of Touzi Mountain (Mount Touzi) in Shuzhou (Shu Prefecture) was a native of Huaining in this prefecture, with the surname Liu. In his youth, he became a monk under Chan Master Baotang Man (Preserving the Hall, Full) in Luoyang. Initially, he studied Anban Guan (Anban Observation, mindfulness of breathing), and later, reading the Huayan Sutra (Flower Garland Sutra), he understood the profoundness of self-nature. He also visited the Dharma seat of Cuiwei Mountain (Emerald Mountain), where he had a sudden enlightenment of the Zen (Chan) school's tenets (related content can be found in the Cuiwei chapter). From then on, he wandered freely, returning to his hometown and living in seclusion on Touzi Mountain (Mount Touzi), building a thatched hut. One day, when Zhaozhou Shen Heshang (Monk Zhaozhou Shen) came to Tongcheng County, the Chan master also went down the mountain and met him on the way, but they did not recognize each other. Zhaozhou (Zhaozhou) secretly inquired from a villager and learned that he was Touzi (Mount Touzi), so he went up to him and asked: 'Are you the master of Touzi Mountain (Mount Touzi)?' The Chan master said: 'Tea, salt, money, beg for a little.' Zhaozhou (Zhaozhou) then went to the hut and sat down first. The Chan master later returned to the hut with a bottle of oil. Zhaozhou (Zhaozhou) said: 'I have long admired Touzi (Mount Touzi), but all I see is an oil vendor.' The Chan master said: 'You only see the oil vendor, but you do not recognize Touzi (Mount Touzi).' (Zhaozhou) asked: 'What is Touzi (Mount Touzi)?' The Chan master said: 'Oil, oil.' Zhaozhou (Zhaozhou) asked: 'What is it like to gain life from death?' The Chan master said: 'No night travel is allowed; you must arrive by dawn.' Zhaozhou (Zhaozhou) said: 'I was already waiting for Bai (white), but you are even more waiting for Hei (black).' (The mutual questioning and answering between the two Chan masters, Zhaozhou (Zhaozhou) and Touzi (Mount Touzi), are detailed in the related collection. Their words are concise and powerful, and their meaning is profound and far-reaching. All sides believe that Zhaozhou (Zhaozhou) and Touzi (Mount Touzi) have attained extraordinary and unconventional abilities.) From then on, the Chan master's teachings spread throughout the world, and monks from all directions flocked to him.

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謂眾曰。汝諸人來遮里。擬覓新鮮語句。攢華四六。口裡貴有可道。我老人氣力稍劣唇舌遲鈍。汝若問我。我便隨汝答。對也無玄妙可及於汝。亦不教汝垛根。終不說向上向下。有佛有法有凡有聖亦不存。坐繫縛汝諸人。變現千般。總是汝生解自擔帶將來自作自受。遮里無可與汝。不敢誑嚇汝。無表無里可得說似。汝諸人還知么。時有僧問。表裡不收時如何。師曰。汝擬向遮里垛根。僧問。大藏教中還有奇特事也無。師曰。演出大藏教。問如何是眼未開時事。師曰目凈修廣如青蓮。問一切諸佛及諸佛法皆從此經出。如何是此經。師曰。以是名字汝當奉持。問枯木中還有龍吟也無。師曰。我道髑髏里有師子吼。問一法普潤一切群生。如何是一法。師曰。雨下也。問一塵含法界時如何。師曰。早是數塵也。問金鎖未開時如何。師曰。開也。問學人慾修行時如何。師曰。虛空不曾爛壞。雪峰侍立。師指庵前一塊石曰。三世諸佛總在里許。雪峰曰。須知有不在里許者。師乃歸庵中坐。一日雪峰隨師訪龍眠庵主。雪峰問。龍眠路向什麼處去。師以拄杖指前面。雪峰曰。東邊去西邊去。師曰。漆桶。雪峰異日又問。一槌便成時如何。師曰。不是性保/心漢。雪峰曰。不假一槌時如何。師曰。漆桶。師一日庵中坐。雪

峰問。和尚此間還有人蔘否。師于床下拈钁頭拋向面前。雪峰曰。恁么即當處掘去也。師曰。漆桶不快。雪峰辭去。師出門送驀召曰。道者。雪峯迴首應諾。師曰。途中善為僧。問故歲已去新歲到來。還有不涉此二途者無。師曰有。僧曰。如何是不涉者。師曰。元正啟祚萬物惟新。問依俙似半月仿象。若三星乾坤收不得。師向何處明。師曰。道什麼。僧曰。想師。只有湛水之波。且無滔天之浪。師曰。閑言語。問類中來時如何。師曰。人類中來馬類中來。問佛佛授手祖祖相傳。傳個什麼法。師曰。老僧不解謾語。問如何是出門不見佛。師曰。無所睹。曰如何是入室別爺孃。師曰無所生。問如何是火焰里藏身。師曰。有什麼掩處。曰如何是炭堆里藏身。師曰。我道汝黑似漆問的的不明時如何。師曰。明也。問如何是末後一句。師曰。最初明不得。問從苗辨地因語識人。未審將何辨識。師曰。引不著。問院裡三百人。還有不在數者無。師曰。一百年前五十年後看取。師問僧。久向疏山姜頭莫便是否。無對(法眼代云。向重和尚日久)僧問。抱璞投師請師雕琢。師曰。不為棟樑材。曰恁么即卞和無出身處也。師曰。擔帶即伶俜辛苦。曰。不擔帶時如何。師曰。不教汝抱璞投師更請雕琢。問那吒太子析骨還父析肉還母。如何是

【現代漢語翻譯】 現代漢語譯本 雪峰問：『和尚，這裡還有人蔘嗎？』 疏山和尚從床下拿起鋤頭扔到雪峰面前。雪峰說：『這麼說就要在這裡挖掘了。』 疏山和尚說：『漆桶，真是不爽快。』 雪峰告辭離去。疏山和尚出門送他，忽然叫道：『道者！』 雪峯迴頭答應。疏山和尚說：『途中好好做個僧人。』 有僧人問：『舊年已過，新年到來，還有不涉及這兩條路的人嗎？』 疏山和尚說：『有。』 僧人說：『如何是不涉及的人？』 疏山和尚說：『元正啟祚，萬物惟新。』 有僧人問：『依稀彷彿像半月一樣，若像三星一樣連乾坤都容納不下，要在何處顯明？』 疏山和尚說：『說什麼？』 僧人說：『想師父您，只有平靜的水波，沒有滔天的巨浪。』 疏山和尚說：『閑言語。』 有僧人問：『從同類中來時如何？』 疏山和尚說：『人類中來，馬類中來。』 有僧人問：『佛佛授手，祖祖相傳，傳的是什麼法？』 疏山和尚說：『老僧不會說謊。』 有僧人問：『如何是出門不見佛？』 疏山和尚說：『無所睹。』 僧人說：『如何是入室不見爺孃？』 疏山和尚說：『無所生。』 有僧人問：『如何是火焰里藏身？』 疏山和尚說：『有什麼可掩蓋的地方？』 僧人說：『如何是炭堆里藏身？』 疏山和尚說：『我說你黑得像漆一樣。』 有僧人問：『的的確確不明白時如何？』 疏山和尚說：『明白也。』 有僧人問：『如何是末後一句？』 疏山和尚說：『最初就沒明白。』 有僧人問：『從苗辨地，因語識人，不知道用什麼來辨識？』 疏山和尚說：『引不著。』 有僧人問：『院裡三百人，還有不在數內的人嗎？』 疏山和尚說：『一百年前五十年後看取。』 疏山和尚問僧人：『久聞疏山姜頭莫便是你嗎？』 無人回答。（法眼禪師代答說：『向重和尚日久。』） 有僧人問：『抱璞投師，請師父雕琢。』 疏山和尚說：『不為棟樑材。』 僧人說：『這麼說卞和（指獻玉的卞和）就沒有出頭之日了。』 疏山和尚說：『擔帶就伶俜辛苦。』 僧人說：『不擔帶時如何？』 疏山和尚說：『不教你抱璞投師，更請雕琢。』 有僧人問：『那吒太子（佛教護法神）析骨還父，析肉還母，如何是……』

【English Translation】 English version Xuefeng asked: 'Venerable monk, are there any ginseng here?' Shushan (name of the monk) picked up a hoe from under the bed and threw it in front of Xuefeng. Xuefeng said: 'In that case, we should dig here.' Shushan said: 'Lacquer bucket, how unpleasant.' Xuefeng bid farewell and left. Shushan went out to see him off and suddenly called out: 'Daoist!' Xuefeng turned his head and responded. Shushan said: 'Be a good monk on the way.' A monk asked: 'The old year has passed, and the new year has arrived. Are there any who do not involve these two paths?' Shushan said: 'Yes.' The monk said: 'What is it to not involve them?' Shushan said: 'Yuanzheng initiates prosperity, and all things are renewed.' A monk asked: 'Faintly resembling a half-moon, if like the three stars, even heaven and earth cannot contain it, where should it be manifested?' Shushan said: 'What are you saying?' The monk said: 'I think of you, Master, only with calm waves, not with滔天巨浪 (tāotiān jùlàng, overwhelming waves).' Shushan said: 'Idle talk.' A monk asked: 'How is it when coming from the same kind?' Shushan said: 'Coming from the human kind, coming from the horse kind.' A monk asked: 'Buddha hands it to Buddha, and patriarchs transmit it to patriarchs. What Dharma is being transmitted?' Shushan said: 'The old monk does not understand lying.' A monk asked: 'What is it to go out and not see the Buddha?' Shushan said: 'Nothing is seen.' The monk said: 'What is it to enter the room and not see parents?' Shushan said: 'Nothing is born.' A monk asked: 'What is it to hide oneself in flames?' Shushan said: 'What is there to cover up?' The monk said: 'What is it to hide oneself in a pile of charcoal?' Shushan said: 'I say you are as black as lacquer.' A monk asked: 'What if one truly does not understand?' Shushan said: 'Understand also.' A monk asked: 'What is the last phrase?' Shushan said: 'It was not understood from the beginning.' A monk asked: 'Distinguishing the land from the seedling, recognizing the person from the words, I don't know what to use to distinguish?' Shushan said: 'Cannot be led.' A monk asked: 'There are three hundred people in the monastery. Are there any who are not counted?' Shushan said: 'Look a hundred years ago and fifty years later.' Shushan asked a monk: 'Have I long heard that you are Shushan Jiangtou Mo Bian?' No one answered. (Fayan (name of the monk) answered on his behalf: 'Venerable Xiangzhong has been here for a long time.') A monk asked: 'Holding the uncarved jade, I come to the master, please carve it.' Shushan said: 'Not for the material of beams and pillars.' The monk said: 'In that case, Bian He (name of the person) has no chance to emerge.' Shushan said: 'Carrying it is lonely and hard.' The monk said: 'What if not carrying it?' Shushan said: 'I will not teach you to hold the uncarved jade and come to the master, and ask for carving.' A monk asked: 'Nata (name of the deity)太子 (tàizǐ, prince) breaks the bones and returns them to the father, breaks the flesh and returns it to the mother, what is...'

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那吒本來身。師放下手中杖子。問佛法二字如何辨得清濁。師曰。佛法清濁。曰學人不會。師曰。汝適來問什麼。問一等是水為什海咸河淡。師曰。天上星地下木(法眼別云。大似相違)問如何是祖師意。師曰。彌勒覓個受記處不得。問和尚住此來有何境界。師曰。丱角女子白頭絲。問如何是無情說法。師曰惡。問如何是毗盧。師曰。已有名字。曰如何是毗盧師。師曰。未有毗盧時會取。問歷落一句請師道。師曰好。問四山相逼時如何。師曰。五蘊皆空。問一念未生時如何。師曰。真個謾語。問凡聖相去幾何。師下禪床立。問學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵。問天上天下唯我獨尊。如何是我。師曰推倒遮老胡有什麼過。問如何是和尚師。師曰。迎之不見其首。隨之不見其形。問塑像未成未審身在什麼處。師曰。莫亂造作。僧曰。爭奈現不現何。師曰。隱在什麼處。問無目底人如何進步。師曰。遍十方。僧曰。無目為什麼遍十方。師曰。著得目也無。問如何是西來意。師曰。不諱。問月未圓時如何。師曰。吞卻兩三個。僧曰。圓后如何。師曰。吐卻七八個。問日月未明。佛與眾生在什麼處。師曰。見老僧瞋便道瞋。見老僧喜便道喜。師問僧。什麼處來。曰東西山禮祖師來。師曰。祖師不在東西

【現代漢語翻譯】 現代漢語譯本 那吒（Nata，神名）的本來面目是什麼？師父放下手中的禪杖，問道：『佛法二字如何分辨清濁？』師父說：『佛法的清濁……』那人說：『學人不會。』師父說：『你剛才問什麼？』那人問：『同樣是水，為什麼海水是鹹的，河水是淡的？』師父說：『天上星，地下木。』（法眼禪師另有見解，說：『大似相違。』） 問：『如何是祖師意（Patriarch's meaning，禪宗用語，指禪宗祖師所傳的禪宗心法）？』師父說：『彌勒（Maitreya，未來佛）找不到一個被授記的地方。』問：『和尚您住在這裡有什麼境界？』師父說：『丱角（指童年）女子白頭絲。』問：『如何是無情說法（insentient beings preaching the Dharma，指山河大地等無情之物也能說法）？』師父說：『惡。』問：『如何是毗盧（Vairocana，佛名，意為光明遍照）？』師父說：『已經有了名字。』問：『如何是毗盧師？』師父說：『未有毗盧時會取。』問：『歷落一句請師道。』師父說：『好。』問：『四山相逼時如何？』師父說：『五蘊皆空（the five aggregates are empty，佛教基本教義，指色、受、想、行、識五種構成人身心的要素皆是空性的）。』問：『一念未生時如何？』師父說：『真個謾語。』問：『凡聖相去幾何？』師父下禪床立。問：『學人一問，您就回答，如果千問萬問時如何？』師父說：『如雞抱卵。』問：『天上天下唯我獨尊（Above the heavens and below the heavens, I alone am the honored one，佛陀出生時的宣言），如何是我？』師父說：『推倒遮老胡有什麼過？』問：『如何是和尚師？』師父說：『迎之不見其首，隨之不見其形。』問：『塑像未成，未審身在什麼處？』師父說：『莫亂造作。』僧人說：『爭奈現不現何？』師父說：『隱在什麼處？』問：『無目底人如何進步？』師父說：『遍十方。』僧人說：『無目為什麼遍十方？』師父說：『著得目也無。』問：『如何是西來意（the meaning of Bodhidharma's coming from the West，指禪宗的根本宗旨）？』師父說：『不諱。』問：『月未圓時如何？』師父說：『吞卻兩三個。』僧人說：『圓后如何？』師父說：『吐卻七八個。』問：『日月未明，佛與眾生在什麼處？』師父說：『見老僧瞋便道瞋，見老僧喜便道喜。』師父問僧人：『什麼處來？』答：『東西山禮祖師來。』師父說：『祖師不在東西。』

【English Translation】 English version What is Nata's (Nata, a deity) original form? The master put down the staff in his hand and asked, 'How can one distinguish the purity and turbidity of the two words 'Buddha-dharma'?' The master said, 'The purity and turbidity of the Buddha-dharma...' The person said, 'This student does not understand.' The master said, 'What did you ask just now?' The person asked, 'Since it is all water, why is the sea salty and the river fresh?' The master said, 'Stars in the sky, trees on the ground.' (Chan Master Fayan had a different view, saying, 'It seems contradictory.') Asked, 'What is the Patriarch's meaning (Patriarch's meaning, a Zen term referring to the Zen mind-method transmitted by the Zen patriarchs)?' The master said, 'Maitreya (Maitreya, the future Buddha) cannot find a place to be prophesied.' Asked, 'What is the state of mind of the monk living here?' The master said, 'A young girl with hair in tufts has white hair.' Asked, 'What is the insentient beings preaching the Dharma (insentient beings preaching the Dharma, referring to the fact that insentient things such as mountains and rivers can also preach the Dharma)?' The master said, 'Evil.' Asked, 'What is Vairocana (Vairocana, the name of a Buddha, meaning light that shines everywhere)?' The master said, 'It already has a name.' Asked, 'What is the Vairocana master?' The master said, 'Understand it when there is no Vairocana.' Asked, 'Please say a clear sentence, Master.' The master said, 'Good.' Asked, 'What if the four mountains are pressing in?' The master said, 'The five aggregates are empty (the five aggregates are empty, a basic Buddhist doctrine, referring to the fact that the five elements that make up the human body and mind, namely form, sensation, perception, volition, and consciousness, are all empty in nature).' Asked, 'What about when a thought has not yet arisen?' The master said, 'Truly a lie.' Asked, 'How far apart are the ordinary and the holy?' The master got off the Zen bed and stood up. Asked, 'This student asks one question, and you answer. What if I ask thousands of questions?' The master said, 'Like a hen hatching eggs.' Asked, 'Above the heavens and below the heavens, I alone am the honored one (Above the heavens and below the heavens, I alone am the honored one, the Buddha's declaration at birth), what is 'I'?' The master said, 'What is wrong with pushing down that old barbarian?' Asked, 'What is the master of the monk?' The master said, 'Meeting him, you do not see his head; following him, you do not see his form.' Asked, 'The statue is not yet finished, where is the body?' The master said, 'Do not create recklessly.' The monk said, 'What about whether it appears or not?' The master said, 'Where is it hidden?' Asked, 'How does a person without eyes progress?' The master said, 'Everywhere in the ten directions.' The monk said, 'Why everywhere in the ten directions without eyes?' The master said, 'Do you have eyes?' Asked, 'What is the meaning of Bodhidharma's coming from the West (the meaning of Bodhidharma's coming from the West, referring to the fundamental purpose of Zen Buddhism)?' The master said, 'No taboo.' Asked, 'What about when the moon is not yet full?' The master said, 'Swallow two or three.' The monk said, 'What about after it is full?' The master said, 'Spit out seven or eight.' Asked, 'When the sun and moon are not bright, where are the Buddha and sentient beings?' The master said, 'When you see the old monk angry, say he is angry; when you see the old monk happy, say he is happy.' The master asked the monk, 'Where are you from?' He replied, 'I came from the east and west mountains to pay homage to the patriarch.' The master said, 'The patriarch is not in the east or west.'

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山。僧無語(法眼代云。和尚識祖師)問如何是玄中的。師曰。不到汝口裡道。問牛頭未見四祖時如何。師曰。與人為師。又問。見后如何。師曰。不與人為師。問諸佛出世唯以一大事因緣。如何是一大事因緣。師曰。尹司空為老僧開堂。問如何是佛。師曰。幻不可求問千里尋師乞師一接。師曰。今日老僧腰痛。菜頭入方丈請益。師曰。且去待無人時來為阇梨說。菜頭明日伺得無人又來請和尚說。師曰。近前來。菜頭近前。師曰。輒不得舉似於人。問並卻咽喉唇吻請師道。師曰。汝只要我道不得。問達磨未來時如何。師曰。遍天遍地。曰來后如何。師曰。蓋覆不得。問和尚未見先師時如何。師曰。通身不奈何。曰見先師后如何。師曰。通身撲不碎。曰還從師得也無。師曰。終不相孤負。曰恁么即從師得也。師曰。自著眼趁取。曰恁么即孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問七佛是文殊弟子。文殊還有師也無。師曰。適來恁么道也。大似屈己推人。問金雞未鳴時如何。師曰。無遮個音響。曰鳴后如何。師曰。各自知時。問師子是獸中之王。為什麼被六塵吞。師曰。不作大無人我。師居投子山三十餘載。往來激發請益者。常盈于室師縱之。以無畏辯隨問遽答。啐啄同時微言頗多。今略錄少分而已。唐中和年

{ "translations": [ "現代漢語譯本", "山。僧人無語（法眼禪師代答說：『和尚你認識祖師嗎？』）問：『什麼是玄妙中的玄妙？』 師父說：『說不出口。』 問：『牛頭禪師未見四祖道信時如何？』 師父說：『以人為師。』 又問：『見四祖后如何？』 師父說：『不以人為師。』 問：『諸佛出世唯獨爲了一個重大因緣，什麼是這個重大因緣？』 師父說：『尹司空為老僧我開堂說法。』 問：『什麼是佛？』 師父說：『虛幻不可求。』 問：『千里迢迢來尋師父，乞求師父接引。』 師父說：『今日老僧腰痛。』 菜頭（指負責菜園的僧人）到方丈室請求開示，師父說：『先去，等沒人的時候再來為你說。』 菜頭第二天等沒人的時候又來請和尚開示，師父說：『近前來。』 菜頭走近前，師父說：『千萬不要告訴別人。』 問：『併攏咽喉和嘴唇，請師父說。』 師父說：『你只是要我說不出來。』 問：『達磨（Bodhidharma）未來中國時如何？』 師父說：『遍天遍地。』 問：『來中國后如何？』 師父說：『掩蓋不住。』 問：『和尚您未見先師時如何？』 師父說：『渾身使不上勁。』 問：『見先師后如何？』 師父說：『渾身堅不可摧。』 問：『還是從師父那裡得到的嗎？』 師父說：『終究不會辜負你。』 問：『這麼說就是從師父那裡得到的了？』 師父說：『自己睜眼去領會。』 問：『這麼說就是辜負先師了？』 師父說：『非但辜負先師，也辜負老僧我。』 問：『七佛（Seven Buddhas）是文殊（Manjusri）的弟子，文殊還有師父嗎？』 師父說：『剛才已經這麼說了，』 好像是委屈自己來推舉別人。 問：『金雞未鳴叫時如何？』 師父說：『沒有這個聲音。』 問：『鳴叫后如何？』 師父說：『各自知道時機。』 問：『獅子是獸中之王，為什麼會被六塵（Six sense objects）吞噬？』 師父說：『不要太把自己當回事。』", "師父居住在投子山三十多年，前來請教的人經常擠滿房間，師父總是隨順他們，以無畏的辯才，隨著提問立即回答，師父的開示精妙深刻，現在只記錄了少部分。唐朝中和年間。" ], "english_translations": [ "English version", "Mountain. A monk remained silent (Fayan (法眼) - Dharma Eye, a Chan master - answered on his behalf: 'Does the venerable monk recognize the Patriarch?'). Asked: 'What is the most profound of the profound?' The Master said: 'It cannot be spoken.' Asked: 'What was it like when Niu-tou (牛頭) - Ox-Head, a Chan master - had not yet met the Fourth Patriarch Dao-xin (道信)?' The Master said: 'Taking people as teachers.' Asked again: 'What was it like after meeting him?' The Master said: 'Not taking people as teachers.' Asked: 'The Buddhas appear in the world solely for a single great cause and condition. What is this single great cause and condition?' The Master said: 'Yin Si-kong (尹司空) - a government official - opened a Dharma hall for this old monk.' Asked: 'What is Buddha?' The Master said: 'Illusion, unattainable.' Asked: 'I have traveled a thousand miles to seek a teacher, begging the teacher for guidance.' The Master said: 'Today, this old monk has a backache.' The vegetable gardener (referring to the monk in charge of the vegetable garden) went to the abbot's room to request instruction. The Master said: 'Go away for now, and come back when no one is around, and I will explain it to you.' The vegetable gardener waited until no one was around the next day and came again to ask the Master to explain. The Master said: 'Come closer.' The vegetable gardener came closer. The Master said: 'You must not tell anyone about this.' Asked: 'Closing my throat and lips, please, Master, speak.' The Master said: 'You just want me to be unable to speak.' Asked: 'What was it like before Bodhidharma (達磨) came?' The Master said: 'Everywhere in the sky and on earth.' Asked: 'What was it like after he came?' The Master said: 'Cannot be covered up.' Asked: 'What was it like when the venerable monk had not yet met his former teacher?' The Master said: 'The whole body is helpless.' Asked: 'What was it like after meeting the former teacher?' The Master said: 'The whole body cannot be shattered.' Asked: 'Did you still obtain it from the teacher?' The Master said: 'Ultimately, I will not let you down.' Asked: 'So, I obtained it from the teacher?' The Master said: 'Open your own eyes and grasp it.' Asked: 'So, I have let down the former teacher?' The Master said: 'Not only have you let down the former teacher, but you have also let down this old monk.' Asked: 'The Seven Buddhas (七佛) are disciples of Manjusri (文殊), does Manjusri have a teacher?' The Master said: 'I just said so,' it seems like humbling oneself to promote others. Asked: 'What is it like when the golden rooster has not yet crowed?' The Master said: 'There is no such sound.' Asked: 'What is it like after it crows?' The Master said: 'Each knows the time.' Asked: 'The lion is the king of beasts, why is it swallowed by the six sense objects (六塵)?' The Master said: 'Do not make a big deal out of yourself.'" "The Master resided at Touzi Mountain (投子山) for more than thirty years. Those who came to seek instruction often filled the room. The Master always accommodated them, answering questions immediately with fearless eloquence. The Master's teachings were profound and insightful, and only a small portion has been recorded here. During the Zhonghe era of the Tang Dynasty." ] }

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巢寇暴起天下喪亂。有狂徒持刃上山。問師曰此何為。師乃隨宜說法。魁渠聞而拜伏。脫身服施之而去。師乾化四年甲戌四月六日示有微疾。大眾請醫。師謂眾曰。四大動作聚散常程。汝等勿慮。吾自保矣。言訖跏趺坐亡。壽九十有六。詔謚慈濟大師。塔曰真寂。

湖州道場山如訥禪師。僧問。如何是教意。師曰。汝自看。僧禮拜。師曰。明月鋪霄漢山川勢自分。問如何得聞性不隨緣去。師曰。汝聽看。僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。僧曰。恁么即聞性宛然也。師曰。石從空里立。火向水中焚。問虛空還有邊際否。師曰。汝也太多知。僧禮拜。師曰。三尺杖頭挑日月。一塵飛起任遮天。問如何是道人。師曰。行運無軌跡。起坐絕人知。僧曰。如何即是。師曰。三爐力盡無煙焰。萬頃平由水不流。問一念不生時如何。師曰。堪作什麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤。師目有重瞳。垂手過膝。自翠微受訣。乃止於道場山剃草卓庵。學徒四至遂成禪苑。廣闡法化。所遺壞衲三事及開山拄杖木屐。今在影堂中(按塔銘云。師姓許氏。吳興人。七歲去氏。于烏墩光福寺。八年如京師受具戒。抵豫章得心印。于翠微后結廬于道場山。猛摯之獸馴戢如奉教)。

建州白雲約禪師

【現代漢語翻譯】 現代漢語譯本： 巢寇蜂擁而起，天下陷入喪亂。有個狂徒拿著刀上了山，問禪師說：『這是為什麼？』禪師就隨機應變地為他說法。那狂徒聽了，拜倒在地，脫下身上的衣服佈施而去。禪師在乾化四年甲戌四月六日，略微顯出病態。大眾請醫生來診治，禪師對大家說：『四大（地、水、火、風）的運作，聚合和離散是正常的規律，你們不必擔憂，我自己會保重的。』說完，就結跏趺坐而逝，享年九十六歲。朝廷追諡為慈濟大師，塔名為真寂。 湖州道場山如訥（Rune）禪師。有僧人問：『如何是教意？』禪師說：『你自己去看。』僧人禮拜。禪師說：『明月鋪滿天空，山川的形勢自然分明。』問：『如何才能使聞性不隨外緣而流逝？』禪師說：『你聽聽看。』僧人禮拜。禪師說：『聾子也在唱胡笳的曲調，好壞高低自己都聽不見。』僧人說：『這麼說，聞性本來就是宛然存在的了。』禪師說：『石頭從空中豎立，火焰在水中燃燒。』問：『虛空還有邊際嗎？』禪師說：『你也知道得太多了。』僧人禮拜。禪師說：『三尺長的杖頭挑著日月，一粒塵埃飛起也能遮蔽天空。』問：『如何是道人？』禪師說：『行動運轉沒有軌跡，起居坐臥不被人知。』僧人說：『如何才是這樣呢？』禪師說：『三個爐子的火力耗盡，沒有煙焰，萬頃水面平靜，是因為水不流動。』問：『一念不生的時候如何？』禪師說：『能做什麼呢？』僧人無語。禪師又說：『穿過龍門，雲和雨匯合，山川大地都進入無蹤無跡的境界。』禪師的眼睛有重瞳，雙手下垂超過膝蓋。從翠微（Cuiwei）處接受了心訣，於是就在道場山（Daochang Mountain）砍草搭了個簡陋的庵棚。學徒從四面八方趕來，於是就形成了一座禪院，廣泛地闡揚佛法。所遺留下來的破舊僧衣三件，以及開山時用的拄杖和木屐，現在還在影堂中（按照塔銘上說的，禪師姓許，是吳興人。七歲時離開了許姓，在烏墩光福寺，十八歲時到京師受具足戒。到達豫章（Yuzhang）時得到了心印，在翠微（Cuiwei）之後結廬于道場山（Daochang Mountain）。兇猛的野獸也馴服得像聽從教誨一樣）。 建州白雲約（Baiyun Yue）禪師

【English Translation】 English version: When the bandit hordes rose up, the world fell into chaos. A madman, holding a blade, went up the mountain and asked the master, 'What is this?' The master then expounded the Dharma according to the situation. Upon hearing this, the madman prostrated himself, took off his clothes to offer as alms, and departed. On the sixth day of the fourth month of the Jiaxu year during the Qianhua reign (914 AD), the master showed slight signs of illness. The assembly requested a doctor, but the master said to them, 'The operation of the four elements (earth, water, fire, and wind), their aggregation and dispersion, are normal processes. Do not worry; I will take care of myself.' After speaking, he sat in full lotus posture and passed away, at the age of ninety-six. The court posthumously honored him as the 'Great Master of Compassionate Relief,' and his stupa was named 'True Stillness'. Chan Master Rune (Runo) of Daochang Mountain (Daochang Mountain) in Huzhou. A monk asked, 'What is the meaning of the teachings?' The master said, 'Look for yourself.' The monk bowed. The master said, 'The bright moon covers the sky, the shapes of mountains and rivers are naturally distinct.' He asked, 'How can one keep the hearing-nature from following external conditions?' The master said, 'Listen and see.' The monk bowed. The master said, 'Even a deaf person sings a Tartar flute tune; good, bad, high, and low, they cannot hear for themselves.' The monk said, 'In that case, the hearing-nature is originally complete.' The master said, 'A stone stands in the empty sky, fire burns in the water.' He asked, 'Does emptiness have boundaries?' The master said, 'You know too much.' The monk bowed. The master said, 'A three-foot staff carries the sun and moon; a single speck of dust can rise and cover the sky.' He asked, 'What is a Daoist?' The master said, 'Moving and acting without a trace, rising and sitting without anyone knowing.' The monk said, 'How is it like that?' The master said, 'The power of three furnaces is exhausted, without smoke or flame; ten thousand acres are calm because the water does not flow.' He asked, 'What is it like when a single thought does not arise?' The master said, 'What can it be used for?' The monk was speechless. The master added, 'Passing through the Dragon Gate, clouds and rain gather; mountains and rivers enter a state of no trace.' The master had double pupils and hands that hung down past his knees. Having received the secret from Cuiwei (Cuiwei), he stopped at Daochang Mountain (Daochang Mountain), cutting grass to build a simple hermitage. Disciples came from all directions, and thus a Chan monastery was formed, widely expounding the Dharma. The three pieces of tattered monastic robes he left behind, as well as the staff and wooden clogs used when establishing the mountain, are now in the ancestral hall (according to the stupa inscription, the master's surname was Xu, and he was from Wuxing. He left the Xu family at the age of seven, and at the Guangfu Temple in Wudun, at the age of eighteen, he went to the capital to receive the full precepts. Arriving at Yuzhang (Yuzhang), he obtained the mind-seal, and after Cuiwei (Cuiwei), he built a hut on Daochang Mountain (Daochang Mountain). Fierce beasts were tamed as if obeying teachings). Chan Master Baiyun Yue (Baiyun Yue) of Jianzhou.

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(曾住江州東禪院)僧問。不坐偏空堂。不居無學位。此人合向什麼處安置。師曰。青天無電影。天臺韶和尚參。師問。什麼處來。韶曰。江北來。師曰。船來陸來。曰船來。師曰。還逢見魚鱉么。曰往往遇之。師曰。遇時作么生。韶曰。咄縮頭去。師大笑。

潭州前道吾山圓智禪師法嗣

潭州石霜山慶諸禪師廬陵新淦人也。姓陳氏。年十三依洪井西山紹鑾禪師落髮。二十三嵩岳受具。就洛下學毗尼之教。雖知聽制終為漸宗。回抵大溈山法會為米頭。一日師在米寮內篩米。溈山云。施主物莫拋撒。師曰。不拋撒。溈山于地上拾得一粒云。汝道不拋撒。遮個什麼處得來。師無對。溈山又云。莫欺遮一粒子。百千粒從遮一粒生。師曰。百千粒從遮一粒生。未審遮一粒從什麼處生。溈山呵呵笑歸方丈。晚後上堂云。大眾米里有蟲。師后參道吾問。如何是觸目菩提。道吾喚沙彌。沙彌應諾。吾曰。添凈瓶水著。吾卻問師。汝適來問什麼。師乃舉前問道吾便起去。師從此惺覺。道吾曰。我疾作將欲去世。心中有物久而為患。誰可除之。師曰。心物俱非除之益患。道吾曰。賢哉賢哉。於時始為二夏之僧。因避世混俗于長沙瀏陽陶家坊。朝游夕處人莫能識。后因洞山價和尚遣僧訪尋囊錐始露。乃舉之住石霜山。他日道吾

【現代漢語翻譯】 現代漢語譯本：(曾住在江州東禪院的)一位僧人問道：『不坐偏空堂，不居住在無學位的地方，這個人應該安置在什麼地方？』 禪師回答：『青天沒有電影。』 天臺韶和尚參拜時，禪師問：『從哪裡來？』 韶回答：『從江北來。』 禪師問：『是坐船來還是走陸路來？』 韶說：『坐船來。』 禪師問：『有沒有遇到魚鱉？』 韶說：『常常遇到。』 禪師問：『遇到時怎麼樣？』 韶說：『咄！縮頭回去。』 禪師大笑。

潭州前道吾山圓智禪師的法嗣

潭州石霜山慶諸禪師，是廬陵新淦人，姓陳。十三歲時依洪井西山紹鑾禪師剃度，二十三歲在嵩岳受具足戒，到洛陽學習毗尼（Vinaya，戒律）之教。雖然知道聽從戒律，但最終還是屬於漸悟宗。回到大溈山法會，擔任米頭（負責管理米糧的僧人）。一天，禪師在米寮內篩米，溈山說：『施主的物品不要拋撒。』 禪師說：『沒有拋撒。』 溈山在地上撿起一粒米說：『你說沒有拋撒，這粒米是從哪裡來的？』 禪師無言以對。溈山又說：『不要欺騙這一粒米，百千粒米都是從這一粒米生出來的。』 禪師說：『百千粒米從這一粒米生出來，不知道這一粒米是從哪裡生出來的？』 溈山呵呵笑著回到方丈。晚上上堂說法時說：『大眾，米里有蟲。』 禪師後來參訪道吾，問道：『如何是觸目菩提（Bodhi，覺悟）？』 道吾叫沙彌（Śrāmaṇera，小和尚）。沙彌應諾。道吾說：『添凈瓶水。』 道吾反問禪師：『你剛才問什麼？』 禪師於是舉起之前的問題問道吾，道吾便離開了。禪師從此醒悟。道吾說：『我病重將要去世，心中有東西很久了成為禍患，誰可以去除它？』 禪師說：『心和物都不是，去除它反而增加禍患。』 道吾說：『賢哉！賢哉！』 當時禪師才做了兩夏（兩年）的僧人。因為避世混跡于長沙瀏陽陶家坊，早出晚歸，沒有人能夠認出他。後來因為洞山價和尚派僧人尋找囊錐（比喻有才能的人），才顯露出來。於是推舉他住持石霜山。他日，道吾

【English Translation】 English version: A monk (who once lived in Dongchan Monastery in Jiangzhou) asked: 'Not sitting in the hall of biased emptiness, not residing in the place of no learning, where should this person be placed?' The Chan master replied: 'The blue sky has no shadows.' When the monk Sha of Tiantai came to visit, the Chan master asked: 'Where do you come from?' Sha replied: 'From Jiangbei.' The Chan master asked: 'Did you come by boat or by land?' Sha said: 'By boat.' The Chan master asked: 'Did you encounter fish and turtles?' Sha said: 'Often I encountered them.' The Chan master asked: 'What did you do when you encountered them?' Sha said: 'Hmph! They shrunk their heads and went away.' The Chan master laughed loudly.

The Dharma successor of Chan Master Yuanzhi of Qiandao Mountain in Tanzhou

Chan Master Qingzhu of Shishuang Mountain in Tanzhou was a native of Xingan in Luling, with the surname Chen. At the age of thirteen, he was tonsured under Chan Master Shaoluan of Xishan in Hongjing. At the age of twenty-three, he received the full precepts at Songyue, and went to Luoyang to study the teachings of the Vinaya (戒律). Although he knew to listen to the precepts, he ultimately belonged to the gradual enlightenment school. Returning to the Dharma assembly at Dawei Mountain, he served as the rice manager. One day, the Chan master was sifting rice in the rice shed. Weishan said: 'Do not scatter the benefactor's goods.' The Chan master said: 'I am not scattering them.' Weishan picked up a grain of rice from the ground and said: 'You say you are not scattering them, where did this one come from?' The Chan master was speechless. Weishan further said: 'Do not deceive this one grain of rice, hundreds and thousands of grains come from this one grain.' The Chan master said: 'Hundreds and thousands of grains come from this one grain, I wonder where this one grain comes from?' Weishan laughed heartily and returned to his abbot's room. Later that evening, he ascended the Dharma hall and said: 'Everyone, there are worms in the rice.' Later, the Chan master visited Daowu and asked: 'What is 'touching the eye is Bodhi (覺悟)'?' Daowu called a Śrāmaṇera (小和尚). The Śrāmaṇera responded. Daowu said: 'Add water to the clean bottle.' Daowu asked the Chan master in return: 'What did you ask just now?' The Chan master then raised the previous question to Daowu, and Daowu left. From this, the Chan master awakened. Daowu said: 'I am seriously ill and about to pass away, there is something in my heart that has been a problem for a long time, who can remove it?' The Chan master said: 'Neither mind nor things are, removing it will only increase the problem.' Daowu said: 'Worthy! Worthy!' At that time, the Chan master had only been a monk for two summers (two years). Because he avoided the world and mingled with the common people in Taojiafang in Liuyang, Changsha, he went out early and returned late, and no one could recognize him. Later, because Chan Master Dongshan Jia sent a monk to search for a錐 (awl, metaphor for a talented person), he was revealed. Therefore, he was recommended to reside at Shishuang Mountain. One day, Daowu

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將舍眾順世。以師為嫡嗣。躬至石霜而就之。師日勤執侍全于師禮。暨道吾歸寂。學侶雲集盈五百眾(廣語出別卷)一日謂眾曰。一代時教整理時人腳手。凡有其由皆落在今時。直至法身非身此是教家極則。我輩沙門全無肯路。若分即差。不分即坐著泥水。但由心意妄說見聞。僧問。如何是西來意。師曰。空中一片石。僧禮拜。師曰。會么。曰不會。師曰。賴汝不會。若會即打破爾頭。問如何是和尚本分事。師曰。石頭還汗出么。問到遮里為什麼卻道不得。師曰。腳底著口。問真身還出世也無。師曰。不出世。曰爭奈真身何。師曰。琉璃瓶子口。師居方丈。有僧在明窗外問。咫尺之間為什麼不睹師顏。師曰。我道遍界不曾藏。僧舉問雪峰。遍界不曾藏意旨如何。雪峰曰。什麼處不是石霜。僧回舉雪峰之語呈師。師曰。老大漢有什麼死急(東禪齊云。只如雪峰是會石霜意不會石霜意。若會也他為什麼道死急。若不會作么生。雪峰豈可不會然。法且無異。奈以師承不同解之差別。他云遍界不曾藏也。須曾學來始得會。亂說即不可)云蓋問萬戶俱閉即不問。萬戶俱開時如何。師曰。堂中事作么生。曰無人接得渠。師曰。道也大殺道也。只道得八九成。曰未審和尚作么生道。師曰。無人識得渠(東禪齊云。只如石霜意作么生。

【現代漢語翻譯】 現代漢語譯本 舍眾順世，以石霜為嫡嗣。親自前往石霜參學。石霜勤于侍奉，完全遵循師禮。等到道吾（Daowu，人名）圓寂，學徒雲集，多達五百人（出自其他卷）。 一日，石霜對眾人說：『一代時教，是爲了整理時人的腳手。凡是有其緣由，都落在當下。直至法身（Dharmakaya，佛的法性之身）非身，這是教家的極致。我們這些沙門（Shramana，出家人）完全沒有肯定的道路。若分別，就錯了；不分別，就如同坐在泥水中。只是憑藉心意妄說見聞。』 有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』石霜說：『空中一片石。』僧人禮拜。石霜說：『會么？』僧人說：『不會。』石霜說：『幸虧你不會。若會，就打破你的頭。』 問：『如何是和尚（Abbot，寺院住持）本分事？』石霜說：『石頭還會汗出么？』 問：『到了這裡，為什麼卻說不得？』石霜說：『腳底著口。』 問：『真身（True Body，佛的真身）還出世也無？』石霜說：『不出世。』 問：『爭奈真身何？』石霜說：『琉璃瓶子口。』 石霜住在方丈（Abbot's chamber，寺院住持的房間）里，有僧人在明窗外問：『咫尺之間，為什麼不睹師顏？』石霜說：『我道遍界不曾藏。』 僧人舉此問雪峰（Xuefeng，人名）：『遍界不曾藏意旨如何？』雪峰說：『什麼處不是石霜？』 僧人回來，將雪峰的話告訴石霜。石霜說：『老大漢有什麼死急（東禪齊云：就像雪峰是會石霜意不會石霜意。若會也他為什麼道死急。若不會作么生。雪峰豈可不會然。法且無異。奈以師承不同解之差別。他云遍界不曾藏也。須曾學來始得會。亂說即不可）。』 云蓋問：『萬戶俱閉即不問，萬戶俱開時如何？』石霜說：『堂中事作么生？』 云蓋說：『無人接得渠。』石霜說：『道也大殺道也。只道得八九成。』 云蓋說：『未審和尚作么生道？』石霜說：『無人識得渠（東禪齊云：就像石霜意作么生。』

【English Translation】 English version He abandoned the crowd and followed the world, taking Shishuang (石霜, a place name and also refers to the Zen master) as his legitimate successor. He personally went to Shishuang to study. Shishuang diligently served him, fully observing the rituals of a disciple. When Daowu (道吾, a person's name) passed away, the students gathered, numbering as many as five hundred (from other volumes). One day, Shishuang said to the assembly: 'The teachings of a generation are to organize the hands and feet of people of the time. Whatever the reason, it all falls into the present moment. Until the Dharmakaya (法身, the Dharma body of the Buddha) is not a body, this is the ultimate of the teaching family. We Shramanas (沙門, monks) have no affirmative path at all. If you differentiate, you are wrong; if you do not differentiate, you are like sitting in mud. You are just relying on your mind to speak falsely about what you see and hear.' A monk asked: 'What is the meaning of the coming from the West (西來意, the essence of Zen Buddhism brought by Bodhidharma from the West)?' Shishuang said: 'A piece of stone in the sky.' The monk bowed. Shishuang said: 'Do you understand?' The monk said: 'I do not understand.' Shishuang said: 'Fortunately, you do not understand. If you understood, I would break your head.' Asked: 'What is the Abbot's (和尚, the abbot of a monastery) fundamental duty?' Shishuang said: 'Does the stone still sweat?' Asked: 'Having arrived here, why can't it be spoken?' Shishuang said: 'Mouth on the sole of the foot.' Asked: 'Does the True Body (真身, the true body of the Buddha) still appear in the world?' Shishuang said: 'It does not appear in the world.' Asked: 'What about the True Body?' Shishuang said: 'The mouth of a crystal bottle.' Shishuang lived in the abbot's chamber (方丈, the abbot's room), and a monk asked from outside the bright window: 'Why can't I see the teacher's face within such a short distance?' Shishuang said: 'I say it is not hidden throughout the entire realm.' The monk quoted this and asked Xuefeng (雪峰, a person's name): 'What is the meaning of 'not hidden throughout the entire realm'?' Xuefeng said: 'Where is not Shishuang?' The monk returned and told Shishuang what Xuefeng had said. Shishuang said: 'What is the old man so anxious about? (Dongchan Qiyun: It's like Xuefeng understands Shishuang's meaning or doesn't understand Shishuang's meaning. If he understands, why does he say 'so anxious'? If he doesn't understand, what does he do? How can Xuefeng not understand? The Dharma is no different, but the difference lies in the different interpretations due to different lineages. He said 'not hidden throughout the entire realm,' one must have studied it to understand. Random talk is not allowed.)' Yun Gai asked: 'I won't ask when all the doors are closed, what about when all the doors are open?' Shishuang said: 'What about the affairs in the hall?' Yun Gai said: 'No one can receive him.' Shishuang said: 'It is said too much. Only eight or nine tenths are said.' Yun Gai said: 'I don't know how the Abbot would say it?' Shishuang said: 'No one recognizes him (Dongchan Qiyun: It's like Shishuang's meaning is...'

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若道一般。前來為什麼不許伊。若道別有道理。又只重說一遍。且道古人意作么生)問佛性如虛空如何師曰。臥時即有坐時即無。問忘收一足時如何。師曰不共汝同盤。問風生浪起時如何。師曰。湖南城裡大殺鬧。有人不肯過江西。因僧舉洞山參次示眾曰。兄弟秋初夏末或東去西去。直須向萬里無寸草處去始得。又曰。只如萬里無寸草處。且作么生去。師聞之乃曰。出門便是草。僧舉似洞山。洞山曰。大唐國內能有幾人(東禪齊拈云。且道石霜會洞山意否。若道會去。只如諸上座每日折旋俯仰迎來送去。為當落路下草。為當一一合轍。若言不會洞山意。又爭解恁么下語。還有會處么。上座擬什麼處去。於此若明得可謂還鄉曲也。不見也會著個語云。恁么即不去也)師止石霜山二十年間。學眾有長坐不臥屹若株杌。天下謂之枯木眾也。唐僖宗聞師道譽遣使赍賜紫衣。師牢讓不受。光啟四年戊申二月二十日己亥示疾告寂。壽八十有二。臘五十九。三月十五日葬于院之西北隅。敕謚普會大師。塔曰見相。

潭州漸源仲興禪師在道吾處為典座。一日隨道吾往檀越家弔喪。師以手拊棺曰。生耶死耶。道吾曰。生也不道死也不道。師曰。為什麼不道。道吾曰。不道不道。吊畢同回途次。師曰。和尚今日須與仲興道。儻更不道

【現代漢語翻譯】 現代漢語譯本 『若說是一般，為什麼不許他前來？若說另有道理，又只是重複說一遍。那麼古人的意思是什麼呢？』問：『佛性（Buddha-nature）如虛空（emptiness），如何理解？』 師父說：『睡覺時就有，坐著時就沒有。』問：『忘記收回一隻腳時如何？』 師父說：『我不和你同在一個盤子里吃飯。』問：『風生浪起時如何？』 師父說：『湖南城裡非常熱鬧，有人不願意過江西。』 有僧人舉洞山（Dongshan）參禪時開示眾人說：『各位師兄弟，秋初夏末，或者東去西去，必須向萬里無寸草的地方去才行。』又說：『就像萬里無寸草的地方，要怎麼去呢？』 師父聽了就說：『出門便是草。』 僧人把這話告訴洞山，洞山說：『大唐國內能有幾個人明白？』（東禪齊（Dongchan Qi）評論說：『那麼石霜（Shishuang）領會洞山的意思了嗎？如果說領會了，就像各位每天的折旋俯仰，迎來送去，是落入草叢，還是一一合轍？如果說不領會洞山的意思，又怎麼會這樣說話？還有領會的地方嗎？各位打算去哪裡？如果能明白這個，就可以說是還鄉了。』不見有人也會用這句話說：『這樣就不去了。』） 師父在石霜山（Shishuang Mountain）住了二十年，學眾中有長時間打坐不睡覺，像木樁一樣站立的，天下人稱他們為枯木眾。唐僖宗（Emperor Xizong of Tang）聽說了師父的道譽，派使者送來紫衣，師父堅決推辭不受。光啟四年戊申二月二十日己亥，師父示現疾病，告別圓寂，享年八十二歲，僧臘五十九年。三月十五日葬在寺院的西北角。朝廷敕封謚號為普會大師（Master Puhui），塔名為見相（Jianxiang）。

潭州漸源仲興禪師（Chan Master Zhongxing of Jianyuan Temple in Tanzhou）在道吾（Daowu）處擔任典座（in charge of the kitchen）。一天，跟隨道吾去檀越（benefactor）家弔喪。禪師用手撫摸棺材說：『是生還是死？』 道吾說：『生也不說，死也不說。』 禪師說：『為什麼不說？』 道吾說：『不說，不說。』 弔喪完畢一同返回，途中，禪師說：『和尚今天必須和仲興說清楚，如果再不說』

【English Translation】 English version 'If you say it's the same, why aren't they allowed to come forward? If you say there's another reason, it's just repeating the same thing. So what did the ancients mean?' Asked: 'How is Buddha-nature (Buddha-nature) like emptiness (emptiness)?' The master said: 'It exists when sleeping, but not when sitting.' Asked: 'What about when you forget to retract one foot?' The master said: 'I don't eat with you from the same plate.' Asked: 'What about when the wind rises and the waves surge?' The master said: 'It's very lively in the city of Hunan, and some people are unwilling to cross Jiangxi.' A monk cited Dongshan's (Dongshan) Chan practice when he instructed the public, saying: 'Brothers, in early autumn and late summer, whether going east or west, you must go to a place where there is not an inch of grass for ten thousand miles.' He also said: 'Just like a place where there is not an inch of grass for ten thousand miles, how do you go there?' The master heard this and said: 'The moment you step out the door, there is grass.' The monk told Dongshan about this, and Dongshan said: 'How many people in the Tang Dynasty can understand?' (Dongchan Qi commented: 'So, did Shishuang (Shishuang) understand Dongshan's meaning? If you say you understand, just like everyone's daily turning, bowing, welcoming, and sending off, are you falling into the grass, or are you all in line? If you say you don't understand Dongshan's meaning, how can you say such a thing? Is there still a place to understand? Where are you all planning to go? If you can understand this, you can say you've returned home.' I haven't seen anyone who would also use this sentence to say: 'Then I won't go.') The master lived on Shishuang Mountain (Shishuang Mountain) for twenty years. Among the students, some meditated for a long time without sleeping, standing like wooden stakes. The world called them the withered wood assembly. Emperor Xizong of Tang (Emperor Xizong of Tang) heard of the master's reputation and sent an envoy to bring a purple robe, which the master firmly declined. On the 20th day of the second month of the fourth year of Guangqi, the master manifested illness and bid farewell to Nirvana, at the age of eighty-two, with fifty-nine years of monastic life. On the 15th day of the third month, he was buried in the northwest corner of the temple. The imperial court posthumously conferred the title of Master Puhui (Master Puhui), and the pagoda was named Jianxiang (Jianxiang).

Chan Master Zhongxing of Jianyuan Temple in Tanzhou (Chan Master Zhongxing of Jianyuan Temple in Tanzhou) was in charge of the kitchen (in charge of the kitchen) at Daowu's (Daowu) place. One day, he followed Daowu to a benefactor's (benefactor) house to offer condolences. The Chan master stroked the coffin with his hand and said: 'Is it life or death?' Daowu said: 'I don't say life, and I don't say death.' The Chan master said: 'Why don't you say?' Daowu said: 'I don't say, I don't say.' After the condolences, they returned together. On the way, the Chan master said: 'The abbot must explain it clearly to Zhongxing today, if he still doesn't say'

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即打去也。道吾曰。打即任打。生也不道死也不道。師遂打道吾數拳。道吾歸院令師且去。少間主事知了打汝。師乃禮辭往石霜。舉前語及打道吾之事。今請和尚道。石霜曰。汝不見道吾道。生也不道死也不道。師於此大悟乃設齋懺悔。師一日將鍬子於法堂上。石霜曰。作么。師曰。覓先師靈骨來。石霜曰。洪波浩渺白浪滔天覓什麼靈骨。師曰。正好著力。石霜曰。遮里針劄不入著什麼力(太原孚上座代云。先師靈骨猶存)

祿清和尚僧問。不落道吾機請師道。師云。庭前紅莧樹生葉不生華。良久云。會么。僧云。不會。師云。正是道吾機因什麼不會。僧禮拜。師便打云。須是老僧打爾始得。

潭州前云巖曇晟禪師法嗣

筠州洞山良價禪師會稽人也。姓俞氏。幼歲從師因念般若心經。以無根塵義問其師。其師駭異曰。吾非汝師。即指往五泄山禮默禪師披剃。年二十一嵩山具戒。遊方首謁南泉。值馬祖諱晨修齋次。南泉垂問眾僧曰。來日設馬師齋。未審馬師還來否。眾皆無對。師乃出對曰。待有是伴即來。南泉聞已贊曰。此子雖後生甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山問曰。頃聞忠國師有無情說法。良價未究其微。溈山曰。我遮里亦有。只是難得其人。曰便請師道。溈山曰。父母所生口終不

【現代漢語翻譯】 現代漢語譯本 隨即就打過去了。道吾（Daowu，禪師名）說：『打就任你打，生也不說，死也不說。』 禪師於是打了道吾幾拳。道吾回到院裡，讓禪師先離開，過一會兒主事知道了會打你。禪師於是行禮告辭，前往石霜（Shishuang，地名）。禪師提起之前與道吾的對話以及打道吾的事情，現在請和尚來評判。石霜說：『你沒聽出道吾的意思嗎？生也不說，死也不說。』 禪師於此大悟，於是設齋懺悔。禪師有一天拿著鍬在法堂上。石霜問：『做什麼？』 禪師說：『找先師的靈骨來。』 石霜說：『洪波浩渺，白浪滔天，找什麼靈骨？』 禪師說：『正好著力。』 石霜說：『這裡針都扎不進去，著什麼力？』（太原孚上座代說：『先師的靈骨還在。』）

有僧人問祿清和尚（Luqing，禪師名）：『不落入道吾的機鋒，請禪師開示。』 禪師說：『庭前的紅莧樹，生葉不生花。』 良久又說：『會了嗎？』 僧人說：『不會。』 禪師說：『這正是道吾的機鋒，為什麼不會？』 僧人禮拜。禪師便打他說：『須得老僧打你才行。』

潭州前云巖曇晟禪師（Tanqian Yuntan Cheng，禪師名）的法嗣

筠州洞山良價禪師（Dongshan Liangjie，禪師名），會稽人，姓俞。幼年時跟隨老師，因爲念誦《般若心經》，用『無根塵義』請教他的老師。他的老師非常驚訝，說：『我不是你的老師。』 隨即指示他前往五泄山，拜見默禪師剃度。二十一歲時在嵩山受具足戒。遊方參學，首先拜謁南泉（Nanquan，地名）。正趕上馬祖（Mazu，禪師名）忌日，早晨修齋。南泉問眾僧說：『明日設馬祖的齋，不知馬祖還來不來？』 眾人都無言以對。禪師於是站出來回答說：『等待有這樣的伴侶就來。』 南泉聽了讚歎說：『這孩子雖然年輕，卻很值得雕琢。』 禪師說：『和尚不要把良才當賤物。』 後來參拜溈山（Weishan，地名），問道：『近來聽說忠國師（Zhongguo，禪師名）有無情說法，良價還沒有領悟其中的奧妙。』 溈山說：『我這裡也有，只是難得其人。』 禪師說：『請師父開示。』 溈山說：『父母所生的口，終究不能』

【English Translation】 English version Immediately he struck. Daowu (a Chan master) said, 'Strike as you please. Neither saying 'alive' nor saying 'dead'.' The master then struck Daowu several times. Daowu returned to the monastery and told the master to leave for now, as the supervisor would beat him if he found out later. The master then bowed and took his leave, heading to Shishuang (a place name). He brought up the previous conversation and the beating of Daowu, now asking the abbot to comment. Shishuang said, 'Didn't you understand what Daowu meant? Neither saying 'alive' nor saying 'dead'.' The master had a great realization at this point and held a vegetarian feast to repent. One day, the master was in the Dharma hall with a hoe. Shishuang asked, 'What are you doing?' The master said, 'Looking for the relics of the late master.' Shishuang said, 'The vast waves are surging, the white waves are滔天, what relics are you looking for?' The master said, 'It's a good opportunity to exert effort.' Shishuang said, 'A needle can't even be inserted here, what effort are you exerting?' (Zen Master Fushang of Taiyuan said on behalf of him: 'The relics of the late master still exist.')

A monk asked Zen Master Luqing (a Chan master), 'Without falling into Daowu's trap, please enlighten me, Master.' The master said, 'The red amaranth tree in front of the courtyard grows leaves but no flowers.' After a long while, he said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'This is precisely Daowu's trap, why don't you understand?' The monk bowed. The master then struck him, saying, 'It must be this old monk who strikes you to make it work.'

The Dharma successor of Zen Master Tanqian Yuntan Cheng (a Chan master) of Tanzhou.

Zen Master Dongshan Liangjie (a Chan master) of Yunzhou, was from Kuaiji, with the surname Yu. In his youth, he followed a teacher, and because he recited the Heart Sutra, he asked his teacher about the meaning of 'no root dust'. His teacher was very surprised and said, 'I am not your teacher.' He then directed him to Wuxie Mountain to see Zen Master Mo for tonsure. At the age of twenty-one, he received the full precepts at Mount Song. Traveling to study, he first visited Nanquan (a place name). He arrived on the morning of the anniversary of Mazu's (a Chan master) death, during the morning vegetarian meal. Nanquan asked the monks, 'Tomorrow we will hold a vegetarian feast for Mazu, I wonder if Mazu will come?' None of the monks could answer. The master then stepped forward and replied, 'He will come when there is such a companion.' Nanquan heard this and praised, 'This child, although young, is very worthy of being carved.' The master said, 'Abbot, don't treat a good talent as something cheap.' Later, he visited Weishan (a place name) and asked, 'Recently I heard that National Teacher Zhongguo (a Chan master) has inanimate objects expounding the Dharma, and Liangjie has not yet understood its subtleties.' Weishan said, 'I also have it here, but it is difficult to find the right person.' The master said, 'Please enlighten me, Master.' Weishan said, 'The mouth born of parents can never'

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敢道。曰還有與師同時慕道者否。溈山曰。此去石室相連有云巖道人。若能撥草瞻風。必為子之所重。既到云巖問。無情說法什麼人得聞。云巖曰。無情說法無情得聞。師曰。和尚聞否。云巖曰。我若聞汝即不得聞吾說法也。曰若恁么即良價不聞和尚說法也。云巖曰。我說法汝尚不聞。何況無情說法也。師乃述偈呈云巖曰。

也大奇　　也大奇　　無情解說不思議 　若將耳聽聲不現　　眼處聞聲方可知

遂辭云巖。云巖曰。什麼處去。師曰。雖離和尚未卜所止。曰莫湖南去。師曰無。曰莫歸鄉去。師曰無。曰早晚卻來。師曰。待和尚有住處即來。曰自此一去難得相見。師曰。難得不相見。又問云巖。和尚百年後忽有人問還貌得師真不。如何祇對。云巖曰。但向伊道即遮個是。師良久。云巖曰。承當遮個事大須審細。師猶涉疑。后因過水睹影大悟前旨。因有一偈曰。

切忌從他覓　　迢迢與我疏 　我今獨自往　　處處得逢渠 　渠今正是我　　我今不是渠 　應須恁么會　　方得契如如

他日因供養云巖真。有僧問曰。先師道只遮是莫便是否。師曰是。僧曰。意旨如何。師曰。當時幾錯會先師語。曰未審先師還知有也無。師曰。若不知有爭解恁么道。若知有爭肯恁么道(長慶棱云。既知有為什

【現代漢語翻譯】 現代漢語譯本： 良價問道：『還有與您同時修道的人嗎？』 溈山（Weishan）說：『從這裡到石室相連的地方，有位云巖道人（Yunyan Daoren）。如果能披荊斬棘，瞻仰他的風采，他一定會看重你。』 良價到達云巖（Yunyan）后問道：『無情說法，什麼人能夠聽聞？』 云巖（Yunyan）說：『無情說法，無情才能聽聞。』 良價說：『和尚您聽聞了嗎？』 云巖（Yunyan）說：『如果我聽聞了，你就無法聽聞我說法了。』 良價說：『如果這樣，那麼良價就聽不到和尚您說法了。』 云巖（Yunyan）說：『我說法你尚且聽不到，何況無情說法呢？』 於是良價作偈呈給云巖（Yunyan）說： 『也大奇，也大奇，無情解說不可思議。 若將耳聽聲不現，眼處聞聲方可知。』 於是告辭云巖（Yunyan）。云巖（Yunyan）問：『你要去哪裡？』 良價說：『雖然離開了和尚，但還沒有決定去哪裡。』 云巖（Yunyan）問：『莫非去湖南？』 良價說：『不是。』 云巖（Yunyan）問：『莫非回鄉？』 良價說：『不是。』 云巖（Yunyan）問：『什麼時候再來？』 良價說：『等和尚您有了住處就來。』 云巖（Yunyan）說：『從此一去，很難再相見。』 良價說：『難得不相見。』 又問云巖（Yunyan）：『和尚您百年之後，如果有人問，還能描繪出您的真容嗎？應該如何回答？』 云巖（Yunyan）說：『只管對他說，就是這個。』 良價沉默了很久。云巖（Yunyan）說：『承當這件事，必須審慎仔細。』 良價仍然有所懷疑。後來因為過河時看到自己的影子，才大悟之前的旨意。因此作了一首偈： 『切忌從他覓，迢迢與我疏。 我今獨自往，處處得逢渠。 渠今正是我，我今不是渠。 應須恁么會，方得契如如。』 他日，因為供養云巖（Yunyan）的真像，有僧人問道：『先師說「只這個是」，莫非就是這樣嗎？』 良價說：『是。』 僧人問：『意旨如何？』 良價說：『當時幾乎錯誤地理解了先師的話。』 僧人問：『不知道先師是否知道有這個？』 良價說：『如果不知道有這個，怎麼會這樣說？如果知道有這個，又怎麼肯這樣說？』（長慶棱（Changqing Leng）說：『既然知道有，為什麼...』）

【English Translation】 English version: Liangjia asked: 'Are there any others who aspire to the Dao at the same time as you, Master?' Weishan (溈山) said: 'From here, connected to the Stone Chamber, there is a Yunyan Daoren (云巖道人). If you can clear the grass and admire his demeanor, he will surely value you.' Having arrived at Yunyan (云巖), Liangjia asked: 'The insentient preaching the Dharma, who can hear it?' Yunyan (云巖) said: 'The insentient preaching the Dharma, the insentient can hear it.' Liangjia said: 'Has the Master heard it?' Yunyan (云巖) said: 'If I have heard it, then you would not be able to hear me preaching the Dharma.' Liangjia said: 'If that's the case, then Liangjia cannot hear the Master preaching the Dharma.' Yunyan (云巖) said: 'You cannot even hear me preaching the Dharma, how much more so the insentient preaching the Dharma?' Thereupon, Liangjia presented a verse to Yunyan (云巖), saying: 'How wondrous, how wondrous, the insentient explains the Dharma, inconceivable. If you use your ears to listen, the sound does not appear, only by hearing with the eyes can it be known.' Then he bid farewell to Yunyan (云巖). Yunyan (云巖) asked: 'Where are you going?' Liangjia said: 'Although I have left the Master, I have not yet decided where to go.' Yunyan (云巖) asked: 'Are you perhaps going to Hunan?' Liangjia said: 'No.' Yunyan (云巖) asked: 'Are you perhaps returning home?' Liangjia said: 'No.' Yunyan (云巖) asked: 'When will you return?' Liangjia said: 'I will return when the Master has a place to dwell.' Yunyan (云巖) said: 'Once you leave, it will be difficult to see each other again.' Liangjia said: 'It is rare not to see each other.' He further asked Yunyan (云巖): 'After the Master's passing, if someone asks, can they still depict the Master's true form? How should I answer?' Yunyan (云巖) said: 'Just tell them, it is this.' Liangjia remained silent for a long time. Yunyan (云巖) said: 'To undertake this matter, one must be cautious and meticulous.' Liangjia still had doubts. Later, because he saw his reflection while crossing a river, he greatly awakened to the previous meaning. Therefore, he composed a verse: 'Absolutely avoid seeking it from others, far away and estranged from me. Now I go alone, everywhere I meet it. It is now precisely me, I am now not it. One must understand it in this way, only then can one be in accord with Suchness.' Another day, because he was making offerings to Yunyan's (云巖) true image, a monk asked: 'The late Master said, 'Only this is,' is that indeed so?' Liangjia said: 'It is.' The monk asked: 'What is the meaning?' Liangjia said: 'At that time, I almost misunderstood the late Master's words.' The monk asked: 'I wonder if the late Master knew of this?' Liangjia said: 'If he did not know of this, how could he have said it like that? If he knew of this, how would he have been willing to say it like that?' (Changqing Leng (長慶棱) said: 'Since he knew of it, why...')

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么恁么道。又云。養子方知父慈)師在泐潭見初上座示眾云。也大奇也大奇佛界道界不思議。師曰。佛界道界即不問。且如說佛界道界。是什麼人。只請一言。初良久無對。師曰。何不急道。初曰。爭即不得。師曰。道也未曾道。說什麼爭即不得。初無對。師曰。佛之與道只是名字。何不引教。初曰。教道什麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界病大小。初因此遷化。師至唐大中末。于新豐山接誘學徒。厥後盛化豫章高安之洞山(今筠州也)因為云巖諱日營齋。有僧問。和尚于先師處得何指示。師曰。雖在彼中不蒙他指示。僧曰。既不蒙指示。又用設齋作什麼。師曰。然雖如此焉敢違背於他。僧問。和尚初見南泉發跡。為什麼與云巖設齋。師曰。我不重先師道德。亦不為佛法。只重不為我說破。又因設忌齋。僧問。和尚為先師設齋還肯先師也無。師曰。半肯半不肯。曰為什麼不全肯。師曰。若全肯即孤負先師也。僧問。欲見和尚本來師如何得見。曰年涯相似即無阻矣僧再舉所疑。師曰。不躡前蹤更請一問。僧無對。云居代云。恁么即某甲不見和尚本來師也(后皎上坐拈問長慶。如何是年涯相似者。長慶雲古人。恁么道皎。阇梨又向這裡覓個什麼)師又曰。還有不報四恩三有者無。若不

體此意。何超始終之患。直須心心不觸物步步無處所。常不間斷稍得相應。師問僧。什麼處來。曰遊山來。師曰。還到頂否。曰到。師曰。頂上還有人否。曰無人。師曰。恁么即阇梨不到頂也。曰若不到頂爭知無人。師曰。阇梨何不且住。曰某甲不辭住。西天有人不肯。師問太長老曰。有一物上拄天下拄地黑如漆常在動用中過在什麼處。太曰。過在動用(同安顯別云。不知)師乃咄云。出去。問如何是西來意。師曰。大似駭雞犀。師問雪峰。從什麼處來。雪峰曰。天臺來。師曰。見智者否。曰義存吃鐵棒有分。僧問。蛇吞蝦蟆救即是不救即是。師曰。救即雙目不睹。不救即形影不彰。因夜間不點燈。有僧出問。話退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來與遮個上坐。其僧拂袖而退。自此惺發玄旨。遂罄舍衣資設齋。得三年後辭師。師曰。善為。時雪峰侍立次。問曰。只如遮僧辭去幾時卻來。師曰。他只知一去不解再來。其僧歸堂就衣缽下坐化。雪峰上報師。師曰。雖然如此猶較老僧三生在。雪峰上問訊。師曰。入門來須得語。不得道早個入了也。雪峰曰。義存無口。師曰。無口且從還我眼來。雪峰無語(云居膺別前語云。待某甲有口即道。長慶棱別云。恁么即某甲謹退)師問僧。什

么處來。曰三祖塔頭來。師曰。既從祖師處來。又要見老僧作什麼。曰祖師即別學人與和尚不別。師曰。老僧欲見阇梨本來師還得否。曰亦須待和尚自出頭來始得。師曰。老僧適來暫時不在云居。問如何是祖師西來意。師曰。阇梨向後有把茅蓋頭。或有人問阇梨且作么生。向伊道官人。問有人修行否。師曰。待公作男子即修行。僧問。承古有言。相逢不擎出。舉意便知有時如何。師乃合掌頂戴。師問德山。侍者從何方來。曰德山來。師曰。來作什麼。曰孝順和尚來。師曰。世間什麼物最孝順。侍者無對。師有時云。體得佛向上事。方有些子語話分。僧便問。如何是語話。師曰。語話時阇梨不聞。曰和尚還聞否。師曰。待我不語話時即聞。僧問。如何是正問正答。師曰。不從口裡道。曰若有人問。師還答否。師曰。也未問。問如何是從門入者非寶。師曰。便休便休。師問講維摩經僧曰。不可以智知。不可以識識。喚作什麼語。對曰。贊法身語。師曰。法身是贊何用更贊。師有時垂語曰。直道本來無一物。猶未消得他缽袋子。僧便問。什麼人合得。師曰。不入門者。僧曰。只如不入門者還得也無。師曰。雖然如此不得不與他。師又曰。直道本來無一物。猶未消得他衣缽。遮里合下得一轉語。且道下得什麼語。有一上坐下語

【現代漢語翻譯】 現代漢語譯本 僧：從哪裡來？答：從三祖塔頭（Sanzu Pagoda，禪宗三祖僧璨的塔）來。師（云居道膺禪師）說：既然從祖師（禪宗祖師）那裡來，又要見老僧（老衲，指自己）做什麼？答：祖師與學人（求學者）和和尚（指禪師）沒有分別。師說：老僧想見你本來的老師，可以嗎？答：也要等和尚您自己出頭才行。師說：老僧剛才暫時不在云居。問：如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來東土傳法的真意）？師說：你以後有茅屋遮頭，如果有人問你，你打算怎麼回答？向他說『官人』（古代對官員的尊稱）。問：有人修行嗎？師說：等你做了男子漢大丈夫就修行。僧問：古人有話說，『相逢不擎出，舉意便知有』，這是什麼意思？師於是合掌頂戴（表示尊敬）。師問德山（Deshan，人名）：侍者從哪裡來？答：從德山來。師說：來做什麼？答：孝順和尚您來。師說：世間什麼東西最孝順？侍者無言以對。師有時說：體會到佛向上之事，才有些許說話的份。僧便問：如何是說話？師說：說話時你聽不見。答：和尚您聽得見嗎？師說：等我不說話時就聽得見。僧問：如何是正問正答？師說：不從口裡說。答：如果有人問，師父您還回答嗎？師說：還沒人問。問：如何是『從門入者非寶』？師說：算了算了。師問講《維摩經》（Vimalakirti Sutra，大乘佛教經典）的僧人：『不可以智知，不可以識識』，這句話是什麼意思？答：是贊法身（Dharmakaya，佛的法性之身）的語言。師說：法身是用來讚美的，為何還要讚美？師有時開示說：直說本來無一物，還不能消除他的缽袋子（用於乞食的缽）。僧便問：什麼人配得上？師說：不入門的人。僧說：像不入門的人，還能得到嗎？師說：雖然如此，不得不給他。師又說：直說本來無一物，還不能消除他的衣缽（袈裟和缽，僧人的象徵）。這裡應該下一轉語（禪宗術語，指通過轉換角度來表達真理），你們說應該下什麼語？有一位上座（資深僧人）下語。

【English Translation】 English version Monk: Where do you come from? Answer: From Sanzu Pagoda (the pagoda of the Third Patriarch of Zen Buddhism, Sengcan). Master (Zen Master Yunju Daoying) said: Since you come from the Patriarch (Zen Patriarch), what do you want to see this old monk (referring to himself) for? Answer: The Patriarch is no different from the student and the monk (referring to the Zen master). Master said: This old monk wants to see your original teacher, is that possible? Answer: It also requires the Master to come forward himself. Master said: This old monk was temporarily away from Yunju just now. Asked: What is Bodhidharma's intention in coming from the West (the true meaning of Bodhidharma coming from the West to transmit the Dharma)? Master said: In the future, you will have a thatched hut to cover your head. If someone asks you, how do you plan to answer? Say 'Official' (an ancient respectful term for officials) to him. Asked: Is anyone practicing? Master said: You will practice when you become a real man. Monk asked: The ancients said, 'If you meet, don't hold it out, you will know it when you raise your intention.' What does this mean? The Master then put his palms together and bowed (to show respect). Master asked Deshan (person's name): Where did the attendant come from? Answer: From Deshan. Master said: What are you doing here? Answer: To be filial to you, Master. Master said: What is the most filial thing in the world? The attendant was speechless. Master sometimes said: Only by understanding the Buddha's upward affairs can you have some share in speaking. The monk then asked: What is speaking? Master said: You can't hear it when you speak. Answer: Can you hear it, Master? Master said: I can hear it when I don't speak. Monk asked: What is a correct question and a correct answer? Master said: It is not spoken from the mouth. Answer: If someone asks, will you still answer, Master? Master said: No one has asked yet. Asked: What is 'entering through the door is not a treasure'? Master said: Forget it, forget it. Master asked the monk who was lecturing on the Vimalakirti Sutra (a Mahayana Buddhist scripture): 'It cannot be known by wisdom, it cannot be known by consciousness.' What does this sentence mean? Answer: It is a language praising the Dharmakaya (the body of the Buddha's Dharma nature). Master said: The Dharmakaya is used to praise, why praise it further? Master sometimes gave instructions saying: Directly saying that there is nothing originally, still cannot eliminate his alms bowl (bowl for begging). The monk then asked: Who deserves it? Master said: Those who do not enter the door. Monk said: Like those who do not enter the door, can they still get it? Master said: Even so, I have to give it to him. Master also said: Directly saying that there is nothing originally, still cannot eliminate his robe and bowl (kasaya and bowl, symbols of a monk). Here, a turning phrase (Zen term, referring to expressing the truth by changing the perspective) should be added. What phrase should be added? A senior monk added a phrase.

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九十六轉不愜師意。末後一轉始可師意。師曰。阇梨何不早恁么道。有一僧聞請舉。如是三年執侍巾瓶終不為舉。上坐因有疾。其僧曰。某甲三年請舉前話不蒙慈悲。善取不得惡取。遂持刀向之曰。若不為某甲舉。即便殺上坐也。上坐悚然曰。阇梨且待。我為汝舉。乃曰。直饒將來亦無處著。其僧禮謝。僧問。師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無絲去。曰只如行鳥道莫便是本來面目否。師曰。阇梨因什麼顛倒。曰什麼處是學人顛倒。師曰。若不顛倒因什麼認奴作郎。曰如何是本來面目。師曰。不行鳥道。師謂眾曰。知有佛向上人方有語話分。時有僧問。如何是佛向上人。師曰。非常。(保福別云。佛非。法眼別云。方便呼為佛)師問僧。去什麼處來。僧曰。製鞋來。師曰。自解依他。僧曰。依他。師曰。他還指教阇梨也無。僧曰。允即不違。僧來舉。問茱萸如何是沙門行。茱萸曰。行即不無人覺即乖。師令彼僧去。進語曰。未審是什麼行。茱萸曰。佛行佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅(東禪齊拈云。此語還有疑訛也無。若有且道什麼處不得。若無他又道最苦是新羅。還點檢得出么。他道行即不無人覺即乖。師令再問是什麼行。又道佛行。那僧是會

【現代漢語翻譯】 現代漢語譯本 九十六次轉變都不合師父的心意，最後一次轉變才合師父的心意。師父說：『你為什麼不早這麼說呢？』有一個僧人聽了，請求師父開示。這樣過了三年，他一直服侍師父，端茶倒水，但師父始終沒有為他開示。後來，師父生病了，那個僧人說：『我三年以來請求師父開示之前的話，沒有得到您的慈悲。我不能好好地領會，只好用不好的方法了。』於是拿著刀對著師父說：『如果不為我開示，我就殺了您！』師父驚恐地說：『你先等等，我為你開示。』於是說：『即使將來拿來，也沒有地方安放。』那個僧人行禮感謝。 有僧人問：『師父您平時教人走鳥道，不知道什麼是鳥道？』師父說：『不遇到一個人。』僧人說：『如何行走？』師父說：『必須腳下沒有一絲一毫的牽掛。』僧人說：『難道走鳥道就是本來的面目嗎？』師父說：『你為什麼顛倒了？』僧人說：『什麼地方是我顛倒了？』師父說：『如果不顛倒，為什麼會認奴僕作丈夫？』僧人說：『什麼是本來的面目？』師父說：『不走鳥道。』 師父對大家說：『知道有佛向上的人，才能與他談話。』當時有個僧人問：『什麼是佛向上的人？』師父說：『非常。（保福（Baofu）另說：佛非。法眼（Fayan）另說：方便稱作佛。）』 師父問僧人：『從哪裡來？』僧人說：『做鞋子來。』師父說：『自己懂得依靠他。』僧人說：『依靠他。』師父說：『他還指教你嗎？』僧人說：『答應了就不違背。』 有僧人來稟告，問茱萸（Zhuyu）：『什麼是沙門（Shamen，佛教出家人的通稱）的修行？』茱萸（Zhuyu）說：『修行就不是沒有人的覺察，一有覺察就錯了。』師父讓那個僧人去，進一步問：『不知道是什麼修行？』茱萸（Zhuyu）說：『佛行，佛行。』僧人回來把情況告訴師父，師父說：『幽州（Youzhou）還算可以，最苦的是新羅（Xinluo，古國名）。（東禪齊（Dongchanqi）評論說：這句話還有疑問嗎？如果有，那麼哪裡不對？如果沒有，他又說最苦的是新羅（Xinluo），還能檢查出來嗎？他說修行就不是沒有人的覺察，一有覺察就錯了。師父讓他再問是什麼修行，又說是佛行。那個僧人是會…）』

【English Translation】 English version Ninety-six transformations did not please the master. Only the last transformation pleased the master. The master said, 'Why didn't you say so earlier?' A monk heard this and requested instruction. For three years, he served the master, attending to his needs, but the master never instructed him. Later, the master fell ill. The monk said, 'For three years, I have been asking you to explain the previous statement, but I have not received your compassion. Unable to grasp it properly, I must resort to improper means.' He then held a knife to the master and said, 'If you do not explain it to me, I will kill you!' The master, alarmed, said, 'Wait, I will explain it to you.' He then said, 'Even if it were brought here in the future, there would be nowhere to place it.' The monk bowed in gratitude. A monk asked, 'Master, you often teach people to walk the bird path. I don't know what the bird path is.' The master said, 'Not encountering a single person.' The monk said, 'How does one walk it?' The master said, 'One must have no attachment whatsoever underfoot.' The monk said, 'Is walking the bird path the original face?' The master said, 'Why are you upside down?' The monk said, 'Where am I upside down?' The master said, 'If you were not upside down, why would you mistake a servant for a husband?' The monk said, 'What is the original face?' The master said, 'Not walking the bird path.' The master said to the assembly, 'Only those who know the person beyond the Buddha can be spoken to.' At that time, a monk asked, 'What is the person beyond the Buddha?' The master said, 'Extraordinary. (Baofu (保福) said differently: Buddha is not. Fayan (法眼) said differently: Conveniently called Buddha.)' The master asked a monk, 'Where have you come from?' The monk said, 'From making shoes.' The master said, 'You understand how to rely on him yourself.' The monk said, 'Rely on him.' The master said, 'Does he also instruct you?' The monk said, 'If I agree, I will not disobey.' A monk came to report, asking Zhuyu (茱萸): 'What is the practice of a Shamen (沙門, a general term for Buddhist monks)?' Zhuyu (茱萸) said, 'Practice is not without human awareness; once there is awareness, it is wrong.' The master told the monk to leave and further asked, 'I don't know what kind of practice it is?' Zhuyu (茱萸) said, 'Buddha practice, Buddha practice.' The monk returned and told the master about it. The master said, 'Youzhou (幽州) is still acceptable, the most bitter is Silla (新羅, an ancient kingdom). (Dongchanqi (東禪齊) commented: Is there any doubt about this statement? If so, where is it wrong? If not, he also said that the most bitter is Silla (新羅), can it still be examined? He said that practice is not without human awareness; once there is awareness, it is wrong. The master told him to ask again what kind of practice it was, and he said it was Buddha practice. That monk is able to...)'

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了問不會而問。請斷看)僧卻問師。如何是沙門行。師曰。頭長三尺頸長二寸(有僧舉問歸宗權和尚。只如洞山意作么生。權云。封皮厚二寸)師見幽上坐來。遽起向禪床后立。幽曰。和尚為什麼迴避學人。師曰。將謂阇梨覓老僧。問如何是玄中又玄。師曰。如死人舌。師洗缽次見兩烏爭蝦蟆。有僧便問曰。遮個因什麼到恁么地。師曰。只為阇梨。僧問。如何是毗盧師法身主。師曰。禾莖粟𠏉。問三身之中阿那身不墮眾數。師曰。吾常於此切(僧問曹山。先師道。吾常於此切。意作么生。曹山云。要頭即斫將去。又問雪峰。雪峰以拄杖擬之云。我亦曾到洞山來)師因看稻田次。朗上坐牽牛。師曰。遮個牛須好看恐吃稻去。朗曰。若是好牛應不吃稻。師問僧。世間何物最苦。僧曰。地獄最苦。師曰。不然。曰師意如何。師曰。在此衣線下不明大事。是名最苦。師問僧。名什麼。僧曰。某甲。師曰。阿那個是阇梨主人公。僧曰。見祇對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後將為自己。佛法平沈此之是也。客中辨主尚未分。如何辨得主中主。僧便問。如何是主中主。師曰。阇梨自道取。僧曰。某甲道得即是客中主。如何是主中主。師曰。恁么道即易相續也大難(云居別云。某甲道得。不是客中主)師示疾

令沙彌去云居傳語。又曰。他忽問汝和尚有何言句。但道云巖路欲絕也。汝下此語須遠立。恐他打汝去。沙彌領旨去。語未終早被云居打一棒。沙彌無語(同安顯代云。恁么即云巖一枝不墜也。后云居錫云。上座且道。云巖路絕不絕。崇壽稠雲。古人打此一棒意作么生)師將圓寂謂眾曰。吾有閑名在世誰為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝(石霜云。無人得他肯。云居云。若有閑名非吾先師。曹山云。從古至今無人辨得。疏山云。龍有出水之機。無人辨得)問。和尚遺和還有不病者也無。師曰。有。僧曰。不病者還看和尚否。師曰。老僧看他有分。曰和尚爭得看他。師曰。老僧看時即不見有病。師又曰。離此殼漏子向什麼處與吾相見。眾無對。唐咸通十年三月命剃髮披衣令擊鐘儼然坐化。時大眾號慟移晷。師忽開目而起曰。夫出家之人心不附物。是真修行。勞生息死於悲何有。乃召主事僧令辦愚癡齊一中。蓋責其戀情也。眾猶戀慕不已延至七日。食具方備。師亦隨齋畢曰。僧家勿事大率臨行之際喧動如斯。至八日浴訖端坐長往。壽六十有三。臘四十二。敕謚悟本大師。塔曰慧覺(師昔在泐潭尋譯大藏。纂出大乘經要一卷並激勵道俗偈頌誡等。流佈諸方)。

涿州杏山鑒洪禪師。臨

【現代漢語翻譯】 現代漢語譯本： 讓沙彌去云居禪師處傳話。又說：『他如果問你和尚有什麼言句，你就說：云巖（Yunyan，人名，禪師）的路要斷絕了。』你說了這句話后要站遠一點，恐怕他打你。沙彌領命去了。話還沒說完，就被云居打了一棒。沙彌無話可說。（同安顯代（Tongan Xiandai，人名，禪師）說：『這樣說來，云巖的一枝就沒有墜落。』後來云居錫（Yunjuxi，人名，禪師）說：『上座，你說說看，云巖的路是斷絕了還是沒斷絕？』崇壽稠（Chongshou Chou，人名，禪師）說：『古人打這一棒是什麼意思？』） 師父將要圓寂時對大家說：『我有個閑名在世上，誰能為我除去？』大家都沒有回答。這時沙彌出來說：『請問和尚的法號。』師父說：『我的閑名已經謝了。』（石霜（Shishuang，地名）說：『沒有人能得到他的認可。』云居說：『如果有閑名，就不是我的先師。』曹山（Caoshan，地名）說：『從古至今沒有人能辨別出來。』疏山（Shushan，地名）說：『龍有出水的機會，沒有人能辨別出來。』） 問：『和尚留下的弟子中，還有不生病的人嗎？』師父說：『有。』僧人說：『不生病的人還看和尚嗎？』師父說：『老僧看他有份。』僧人說：『和尚怎麼能看到他？』師父說：『老僧看的時候就看不見有病。』師父又說：『離開這個臭皮囊，到什麼地方與我相見？』大家都沒有回答。唐咸通十年三月，師父命人剃髮披衣，敲鐘，安然坐化。當時大眾號啕大哭，時間很長。師父忽然睜開眼睛起身說：『出家人的心不依附於外物，才是真正的修行。為生老病死而悲傷有什麼用？』於是召集主事僧人，讓他們準備愚癡齋，責備他們留戀情感。大家仍然戀戀不捨，拖延到第七天，齋飯才準備好。師父也隨眾吃完齋飯說：『僧家不要大事鋪張，臨走的時候喧鬧成這樣。』到第八天，沐浴完畢，端坐而逝。享年六十三歲，僧臘四十二年。朝廷賜謚號為悟本大師，塔名為慧覺。（師父過去在泐潭（Letan，地名）尋找翻譯大藏經，纂輯出大乘經要一卷，以及激勵道俗的偈頌誡文等，流傳於各地。） 涿州（Zhuozhou，地名）杏山（Xingshan，地名）鑒洪禪師（Jianhong Chanshi，人名）。臨

【English Translation】 English version: Instruct the novice to go to Yunju (Yunju, place name) to deliver a message. Also say, 'If he suddenly asks you what words your teacher has, just say: Yunyan's (Yunyan, personal name, Zen master) road is about to be cut off.' After you say this, you must stand far away, lest he hit you.' The novice received the order and left. Before he finished speaking, he was hit by Yunju with a stick. The novice was speechless. (Tongan Xiandai (Tongan Xiandai, personal name, Zen master) said, 'In that case, Yunyan's branch has not fallen.' Later, Yunju Xi (Yunju Xi, personal name, Zen master) said, 'Venerable, tell me, is Yunyan's road cut off or not?' Chongshou Chou (Chongshou Chou, personal name, Zen master) said, 'What is the meaning of the ancient man hitting this stick?') When the master was about to pass away, he said to everyone, 'I have an idle name in the world, who can remove it for me?' Everyone had no answer. At this time, the novice came out and said, 'Please ask for the master's Dharma name.' The master said, 'My idle name has already been thanked.' (Shishuang (Shishuang, place name) said, 'No one can get his approval.' Yunju said, 'If there is an idle name, it is not my former teacher.' Caoshan (Caoshan, place name) said, 'From ancient times to the present, no one can distinguish it.' Shushan (Shushan, place name) said, 'The dragon has the opportunity to emerge from the water, but no one can distinguish it.') Asked, 'Among the disciples left by the master, are there any who are not sick?' The master said, 'Yes.' The monk said, 'Do those who are not sick still see the master?' The master said, 'The old monk has a share in seeing him.' The monk said, 'How can the master see him?' The master said, 'When the old monk sees him, he does not see any sickness.' The master also said, 'Leaving this leaky shell, where will you meet me?' Everyone had no answer. In the third month of the tenth year of Xiantong in the Tang Dynasty, the master ordered people to shave his head, put on robes, and strike the bell, and he passed away peacefully in meditation. At that time, the crowd wailed and cried for a long time. The master suddenly opened his eyes and got up and said, 'The mind of a renunciate does not cling to external things, that is true practice. What is the use of being sad for birth, old age, sickness, and death?' So he summoned the monks in charge and asked them to prepare a foolish feast, blaming them for being attached to emotions. Everyone was still reluctant to leave, and it was delayed until the seventh day before the vegetarian meal was prepared. The master also finished the vegetarian meal with the crowd and said, 'Monks should not be extravagant, making such a commotion when they are about to leave.' On the eighth day, after bathing, he sat upright and passed away. He lived to be sixty-three years old, with forty-two years as a monk. The court bestowed the posthumous title of Great Master Wuben, and the pagoda was named Huijue. (The master used to search for and translate the Tripitaka in Letan (Letan, place name), compiling a volume of the essentials of the Mahayana Sutra, as well as verses and precepts to encourage both monks and laypeople, which were circulated in various places.) Zen Master Jianhong (Jianhong Chanshi, personal name) of Xingshan (Xingshan, place name) in Zhuozhou (Zhuozhou, place name). Approaching

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濟問。如何是露地白牛。師曰吽。濟曰。啞卻杏山口。師曰。老兄作么生。濟曰。遮畜生。師乃休(與石室問答。如彼章出之)師五詠十秀皆暢玄風。滅后茶毗收五色舍利。

潭州神山僧密禪師。師在南泉打羅次。南泉問。作什麼。師曰。打羅。曰汝以手打腳打。師曰。卻請和尚道。南泉曰。分明記取。向後遇明眼作家但恁么舉似(云巖代云。無手腳者始解打)師與洞山渡水。洞山曰。莫錯下腳。師曰。錯即過不得也。洞山曰。不錯底事作么生。師曰。共長老過水。一日與洞山鋤茶園。洞山擲下钁頭曰。我今日困一點氣力也無。師曰。若無氣力爭解恁么道得。洞山曰。汝將謂有氣力底是也。裴大夫問僧。供養佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。云巖代曰。有幾般飯食。但一時下來。云巖卻問師。一時下來後作么生。師曰。合後缽盂。巖肯之。僧問。如何是無所聞者乃曰聽經。師曰。惡會么。僧曰。要會。師曰。未解聽經在。問一地不見二地如何。師曰。汝莫錯否汝是何地。有行者問。生死事乞師一言。師曰。汝何時生死去來。曰某甲不會請師說。師曰。不會須死一場去。

幽溪和尚僧問。大用現前不存軌則時如何。師起繞禪床一匝而坐。僧欲進語。師與一蹋。僧歸位而立。師曰。汝恁么我不

【現代漢語翻譯】 現代漢語譯本 濟（僧人名）問：『如何是露地白牛？』（如何是空曠地上無遮攔的白牛？比喻真性顯露，無所隱藏。）師（禪師）說：『吽。』（表示頓悟的語氣詞。）濟說：『啞卻杏山口。』（閉上你的嘴。）師說：『老兄作么生？』（老兄你怎麼樣？）濟說：『遮畜生。』（這個畜生。）師乃休。（禪師於是停止了對話。）(與石室問答。如彼章出之) 師（禪師）的五詠十秀都暢達玄妙的禪風。圓寂火化后，收取了五色舍利。（舍利：佛教徒火葬後遺留的結晶體。）

潭州神山僧密禪師。 禪師在南泉（地名）打羅（法器）時，南泉問：『作什麼？』（做什麼？）師說：『打羅。』（打羅。）曰：『汝以手打腳打？』（你用手打還是用腳打？）師說：『卻請和尚道。』（請和尚您說。）南泉曰：『分明記取。向後遇明眼作家但恁么舉似。』（清楚地記住，以後遇到有見地的禪者，就這樣告訴他。）(云巖代云。無手腳者始解打) 師（禪師）與洞山（人名）渡水。洞山曰：『莫錯下腳。』（不要走錯路。）師曰：『錯即過不得也。』（走錯了就過不去了。）洞山曰：『不錯底事作么生？』（不錯的話又怎麼樣？）師曰：『共長老過水。』（和長老一起過河。） 一日與洞山鋤茶園。洞山擲下钁頭曰：『我今日困一點氣力也無。』（我今天累得一點力氣也沒有了。）師曰：『若無氣力爭解恁么道得？』（如果沒有力氣，怎麼能說出這樣的話？）洞山曰：『汝將謂有氣力底是也。』（你以為有力氣就是對的嗎？） 裴大夫問僧：『供養佛還吃否？』（供養佛，佛會吃嗎？）僧曰：『如大夫祭家神。』（就像大夫您祭祀家神一樣。）大夫舉似云巖。云巖代曰：『有幾般飯食。但一時下來。』（有什麼飯食，就一起端上來。）云巖卻問師：『一時下來後作么生？』（一起端上來后怎麼樣？）師曰：『合後缽盂。』（蓋上缽盂。）巖肯之。（云巖認可了他的回答。） 僧問：『如何是無所聞者？』（什麼是無所聞者？）乃曰：『聽經。』（說是聽經。）師曰：『惡會么？』（錯誤的理解嗎？）僧曰：『要會。』（想要理解。）師曰：『未解聽經在。』（還沒有理解聽經。） 問：『一地不見二地如何？』（一個境界看不到第二個境界會怎麼樣？）師曰：『汝莫錯否？汝是何地？』（你沒有弄錯吧？你是什麼境界？） 有行者問：『生死事乞師一言。』（生死大事，請禪師說一句。）師曰：『汝何時生死去來？』（你什麼時候有生死去來？）曰：『某甲不會請師說。』（我不會，請禪師說。）師曰：『不會須死一場去。』（不會就必須死一次。）

幽溪和尚僧問：『大用現前不存軌則時如何？』（大用現前，不遵守規則時怎麼樣？）師起繞禪床一匝而坐。僧欲進語。師與一蹋。僧歸位而立。師曰：『汝恁么我不？』（你這樣瞭解我嗎？）

【English Translation】 English version Ji (a monk's name) asked: 'What is a white ox in the open field?' (What is a white ox without shelter in an open field? A metaphor for true nature revealed, without concealment.) The master (Zen master) said: 'Hum.' (An interjection expressing sudden enlightenment.) Ji said: 'Shut your apricot mountain mouth.' (Close your mouth.) The master said: 'Old brother, what are you doing?' (Old brother, how are you?) Ji said: 'This animal.' (This beast.) The master then stopped. (The Zen master then stopped the conversation.) (Questioning and answering with Shishi, as in that chapter.) The master's (Zen master's) five poems and ten excellences all expressed the profound Zen style. After his death and cremation, five-colored relics were collected. (Relics: crystallized remains after the cremation of Buddhists.)

Zen Master Sengmi of Shenshan in Tanzhou. When the Zen master was striking the gong (a Dharma instrument) in Nanquan (a place name), Nanquan asked: 'What are you doing?' (What are you doing?) The master said: 'Striking the gong.' (Striking the gong.) He said: 'Are you striking with your hands or your feet?' (Are you striking with your hands or your feet?) The master said: 'Please let the abbot say.' (Please let the abbot say.) Nanquan said: 'Clearly remember this. In the future, when you meet a discerning Zen practitioner, just tell them this.' (Yunyan said instead: 'Only those without hands and feet understand how to strike.') The master (Zen master) and Dongshan (a person's name) were crossing a river. Dongshan said: 'Don't step wrongly.' (Don't step wrongly.) The master said: 'If you step wrongly, you won't be able to cross.' (If you step wrongly, you won't be able to cross.) Dongshan said: 'What about not stepping wrongly?' (What about not stepping wrongly?) The master said: 'Crossing the river with the elder.' (Crossing the river with the elder.) One day, he and Dongshan were hoeing in the tea garden. Dongshan threw down the hoe and said: 'Today I am so tired that I have no strength at all.' (Today I am so tired that I have no strength at all.) The master said: 'If you have no strength, how can you say such a thing?' (If you have no strength, how can you say such a thing?) Dongshan said: 'You think having strength is right?' (You think having strength is right?) The official Pei asked a monk: 'Does the Buddha eat the offerings?' (Does the Buddha eat the offerings?) The monk said: 'Like the official's worship of his family gods.' (Like the official's worship of his family gods.) The official told Yunyan about this. Yunyan said instead: 'Whatever food there is, just bring it all at once.' (Whatever food there is, just bring it all at once.) Yunyan then asked the master: 'What happens after it's all brought at once?' (What happens after it's all brought at once?) The master said: 'Cover the bowl.' (Cover the bowl.) Yunyan approved of this. A monk asked: 'What is one who hears nothing?' (What is one who hears nothing?) It was said: 'Listening to the sutras.' (It was said: 'Listening to the sutras.') The master said: 'A wrong understanding?' (A wrong understanding?) The monk said: 'Wanting to understand.' (Wanting to understand.) The master said: 'You haven't understood listening to the sutras yet.' (You haven't understood listening to the sutras yet.) Asked: 'What happens when one realm does not see the second realm?' (What happens when one realm does not see the second realm?) The master said: 'Are you not mistaken? What realm are you in?' (Are you not mistaken? What realm are you in?) A practitioner asked: 'A word from the master on the matter of life and death.' (A word from the master on the matter of life and death.) The master said: 'When do you have life and death coming and going?' (When do you have life and death coming and going?) He said: 'I don't understand, please tell me, master.' (I don't understand, please tell me, master.) The master said: 'If you don't understand, you must die once.' (If you don't understand, you must die once.)

Monk asked the abbot Youxi: 'What happens when great function manifests without adhering to rules?' (What happens when great function manifests without adhering to rules?) The master got up, circled the Zen bed once, and sat down. The monk wanted to speak. The master gave him a kick. The monk returned to his place and stood. The master said: 'Do you understand me like this?' (Do you understand me like this?)

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恁么。汝不恁么我卻恁么。僧再擬進語。師又與一蹋曰。三十年後吾道大行。

前華亭船子德誠禪師法嗣

澧州夾山善會禪師廣州峴亭人也。姓廖氏。九歲于潭州龍牙山出家。依年受戒。往江陵聽習經論該練三學。遂參禪會勵力參承。初住京口。一夕道吾策杖而至。遇師上堂。僧問。如何是法身。師曰。法身無相。曰如何是法眼。師曰。法眼無瑕。師又曰。目前無法意在目前。不是目前法非耳目所到。道吾乃笑。師乃生疑問吾。何笑。吾曰。和尚一等出世未有師。可往浙中華亭縣參船子和尚去。師曰。訪得獲否。道吾曰。彼師上無片瓦遮頭。下無卓錐之地。師遂易服直詣華亭。會船子鼓桌而至。師資道契微眹不留(語見船子章)師比遁世忘機。尋以學者交湊廬室星布曉夕參依。唐咸通十一年庚寅海眾卜于夾山遽成院宇。師上堂示眾曰。夫有祖以來時人錯會。相承至今以佛祖句為人師範。如此卻成狂人無智人去。他只指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可舍。故云目前無法意在目前。他不是目前法。若向佛祖邊學。此人未有眼目。皆屬所依之法不得自在。本只為生死茫茫識性無自由分。千里萬里求善知識。須有正眼永脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得許

【現代漢語翻譯】 現代漢語譯本 恁么（這樣）。你不這樣，我卻這樣。僧人再次想要說話，禪師又踢了他一腳說：『三十年後，我的道將會大行於世。』

前華亭船子德誠禪師的法嗣

澧州夾山善會禪師，是廣州峴亭人，姓廖。九歲時在潭州龍牙山出家，按年齡受戒。前往江陵聽習經論，精通三學。於是參禪，努力參承。最初住在京口。一天晚上，道吾禪師拄著枴杖來到。遇到善會禪師正在上堂。有僧人問：『如何是法身（Dharmakaya, 佛的法性身）？』善會禪師說：『法身無相。』僧人問：『如何是法眼（Dharma Eye, 洞察真理的智慧之眼）？』善會禪師說：『法眼無瑕。』善會禪師又說：『目前無法，意在目前。不是目前法，非耳目所到。』道吾禪師於是笑了。善會禪師因此產生疑問，問：『你笑什麼？』道吾禪師說：『和尚你雖然出世，但還沒有老師。可以去浙中華亭縣參拜船子和尚。』善會禪師問：『拜訪能得到嗎？』道吾禪師說：『那位禪師上無片瓦遮頭，下無立錐之地。』善會禪師於是換了衣服，直接前往華亭。與船子和尚相遇，船子和尚敲著船槳而來。師徒之間道義相合，沒有留下絲毫痕跡（語見船子章）。善會禪師於是隱居避世，忘記了機巧。不久，學者們聚集而來，廬舍星羅棋佈，早晚都來參拜依止。唐咸通十一年庚寅，海眾在夾山占卜，迅速建成了寺院。善會禪師上堂向大眾開示說：『自從有祖師以來，世人錯誤理解，相互承襲至今，以佛祖的言句作為師範。這樣卻成了狂人、無智之人。他們只是指示你們，無法本來就是道，道沒有一法。沒有佛可以成，沒有道可以得，沒有法可以舍。所以說，目前無法，意在目前。他不是目前的法。如果向佛祖那邊學習，這個人就沒有眼目，都屬於所依之法，不得自在。本來只是因為生死茫茫，識性沒有自由，才千里萬里地尋求善知識。必須要有正眼，永遠脫離虛謬的見解。確定目前的生死，到底是實有，還是實無。如果有人能確定許』

【English Translation】 English version Like this? You are not like this, but I am like this. The monk tried to speak again, and the master kicked him again, saying, 'Thirty years from now, my way will greatly prevail in the world.'

Successor of the former Huating Boatman De Cheng Zen Master

Zen Master Shanhui of Jiashan in Lizhou was from Xianting in Guangzhou, with the surname Liao. He left home at the age of nine at Longya Mountain in Tanzhou and received the precepts according to his age. He went to Jiangling to study the scriptures and treatises, mastering the three studies. Then he practiced Chan, diligently participating and serving. He first lived in Jingkou. One night, Zen Master Daowu arrived with a staff. He encountered Master Shanhui giving a lecture. A monk asked, 'What is the Dharmakaya (法身, the Dharma body of the Buddha)?' Master Shanhui said, 'The Dharmakaya has no form.' The monk asked, 'What is the Dharma Eye (法眼, the eye of wisdom that sees the truth)?' Master Shanhui said, 'The Dharma Eye is without flaw.' Master Shanhui also said, 'There is no Dharma before the eyes, the meaning is in the present moment. It is not the Dharma of the present moment, it is not reached by ears and eyes.' Zen Master Daowu then laughed. Master Shanhui therefore had doubts and asked, 'Why are you laughing?' Zen Master Daowu said, 'Although you have left the world, you do not have a teacher. You can go to Huating County in Zhejiang to visit Boatman Zen Master.' Master Shanhui asked, 'Can I find him?' Zen Master Daowu said, 'That master has no tile above his head to shelter him, and no space below to stand a cone.' Master Shanhui then changed his clothes and went directly to Huating. He met Boatman Zen Master, who came rowing a boat. The master and disciple agreed in their understanding of the Way, leaving no trace (as seen in the Boatman chapter). Master Shanhui then lived in seclusion, forgetting cunning. Soon, scholars gathered, huts were scattered like stars, and they came to visit and rely on him day and night. In the year Gengyin of the eleventh year of Xiantong in the Tang Dynasty, the monastic community divined at Jiashan and quickly built a monastery. Master Shanhui ascended the hall and instructed the assembly, saying, 'Since the time of the patriarchs, people have misunderstood, inheriting from each other to this day, taking the words of the Buddhas and patriarchs as models. In this way, they become madmen and ignorant people. They only point out to you that no-Dharma is originally the Way, and the Way has no Dharma. There is no Buddha to become, no Way to attain, and no Dharma to abandon. Therefore, it is said that there is no Dharma before the eyes, the meaning is in the present moment. It is not the Dharma of the present moment. If you learn from the side of the Buddhas and patriarchs, this person has no eyes, and all belong to the Dharma to rely on, and cannot be free. Originally, it is only because of the vastness of birth and death, and the nature of consciousness has no freedom, that one seeks good teachers from thousands of miles away. One must have the right eye and forever escape the false and erroneous views. Determine whether the present birth and death is truly existent or truly non-existent. If someone can determine this'

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汝出頭。上根之人言下明道。中下根器波波浪走。何不向生死中定。當取何處更疑佛疑祖替汝生死。有智人笑汝偈曰。

勞持生死法　　唯向佛邊求 　目前迷正理　　撥火覓浮漚

僧問。從上立祖意教意。和尚此間為什麼言無。師曰。三年不食飯目前無饑人。曰既無饑人。某甲為什麼不悟。師曰。只為悟迷卻阇梨。師說頌曰。

明明無悟法　　悟法卻迷人 　長舒兩腳睡　　無偽亦無真

僧問。如何是道。師曰。太陽溢目萬里不掛片云。曰如何得會。師曰。清凈之水游魚自迷。問如何是本。師曰。飲水不迷源。問古人布發掩泥當爲何事。師曰。九烏射盡一翳猶存。一箭墮地天下不黑。問祖意與教意同別。師曰。風吹荷葉滿池青。十里行人較一程。師有小師隨侍日久。師住后遣令行腳。遊歷禪肆無所用心。聞師聚眾道播他室。迴歸省覲而問曰。和尚有如是奇特事。何不早向某甲說。師曰。汝蒸飯吾著火。汝行益吾展缽。什麼處是孤負汝處。小師從此悟入。師一日喫茶了。自烹一碗過與侍者。侍者擬接。師乃縮手曰。是什麼。侍者無對。有一大德來問師。若是教意某甲即不疑。只如禪門中事如何。師曰。老僧也只解變生為熟。問如何是實際之理。師曰。石上無根樹山含不動云。問如何是出窟師子。

【現代漢語翻譯】 現代漢語譯本： 你出來說。上等根器的人當下就能明白道理，中下等根器的人卻隨波逐流。為什麼不在生死中安定下來？還要到哪裡去懷疑佛、懷疑祖師來替你了生死？有智慧的人會嘲笑你，偈語說：

『徒勞地執持了脫生死的法門，只向佛那裡去尋求。 眼前迷惑了正確的道理，如同撥開火焰去尋找水泡。』

有僧人問：『從上以來祖師所立的意和教義，和尚您這裡為什麼說沒有？』 師父說：『三年不吃飯，眼前沒有飢餓的人。』 僧人說：『既然沒有飢餓的人，為什麼我不能領悟？』 師父說：『正因為你想要領悟反而迷惑了你。』 師父說了首偈語：

『明明沒有可以領悟的法，領悟法反而會迷惑人。 舒舒服服地伸開雙腳睡覺，沒有虛偽也沒有真實。』

有僧人問：『什麼是道？』 師父說：『太陽光芒四射，萬里晴空沒有一絲雲彩。』 僧人說：『如何才能領會？』 師父說：『清澈的水中，游魚自己迷失了方向。』 問：『什麼是根本？』 師父說：『飲水不忘源頭。』 問：『古人鋪頭髮掩蓋泥土，是爲了什麼事？』 師父說：『即使射盡了九個太陽，一片陰影仍然存在。一支箭落地，天下也不會因此而黑暗。』 問：『祖師的意和教義是相同還是不同？』 師父說：『風吹荷葉，滿池都是青色。十里路程的行人，比較著走完一程。』 師父有個小侍者跟隨很久，師父住持寺院后，讓他去行腳遊歷。小侍者遊歷各處禪寺，卻沒有什麼用心。後來聽說師父聚集大眾，名聲傳到其他寺院，於是回來拜見師父，問道：『和尚您有如此奇特的事，為什麼不早點告訴我？』 師父說：『你蒸飯我燒火，你行走我展開缽。哪裡有虧待你的地方？』 小侍者從此領悟。師父有一天喝完茶，自己又煮了一碗遞給侍者。侍者要接，師父卻縮回手說：『這是什麼？』 侍者無言以對。有一位大德來問師父：『如果是教義我沒有疑問，只是禪門中的事如何？』 師父說：『老僧也只會把生的變成熟的。』 問：『什麼是實際的道理？』 師父說：『石頭上沒有根的樹，山中含有不動的云。』 問：『什麼是出窟的獅子？』

【English Translation】 English version: You, come forward. People with superior faculties understand the Dao (道, the Way) immediately upon hearing it. Those with middling or inferior faculties drift along with the waves. Why not settle down in the midst of birth and death? Where else would you go to doubt the Buddhas and Patriarchs to resolve your birth and death for you? Wise people laugh at you, saying in a verse:

'Laboriously holding onto the methods of birth and death, Only seeking towards the side of the Buddhas. Currently deluded about the correct principle, Stirring up fire to find floating bubbles.'

A monk asked: 'The intent and teachings established by the Patriarchs from above, why do you say there are none here, Master?' The Master said: 'For three years without eating rice, there are no hungry people before my eyes.' The monk said: 'Since there are no hungry people, why am I not enlightened?' The Master said: 'Precisely because you seek enlightenment, you are deluded, Shazili (阇梨, a respectful term for a monk).' The Master spoke a verse:

'Clearly, there is no method for enlightenment, Enlightenment of the method deludes people instead. Stretching out both legs to sleep, Without falsity and without truth.'

A monk asked: 'What is the Dao (道, the Way)?' The Master said: 'The sun overflows the eyes, ten thousand miles without a single cloud hanging.' The monk said: 'How can one attain understanding?' The Master said: 'In clear water, fish become lost themselves.' Asked: 'What is the origin?' The Master said: 'Drinking water, do not forget the source.' Asked: 'What was the purpose of the ancients spreading their hair to cover the mud?' The Master said: 'Even if nine suns are shot down, a single shadow still remains. If one arrow falls to the ground, the world will not become dark.' Asked: 'Are the Patriarch's intent and the teachings the same or different?' The Master said: 'The wind blows the lotus leaves, the entire pond is green. Travelers over ten miles compare their progress for one leg of the journey.' The Master had a young attendant who served him for a long time. After the Master resided at the monastery, he sent the attendant to travel and practice. The young attendant traveled to various Chan (禪, Zen) monasteries but did not apply himself. Later, he heard that the Master was gathering a crowd and his reputation had spread to other monasteries, so he returned to pay his respects and asked: 'Master, you have such extraordinary things, why didn't you tell me earlier?' The Master said: 'You steamed the rice, and I added the fire. You walked, and I spread out my bowl. Where have I let you down?' From this, the young attendant attained enlightenment. One day, after the Master finished drinking tea, he cooked another bowl and passed it to the attendant. As the attendant reached out to take it, the Master withdrew his hand and said: 'What is this?' The attendant had no reply. A virtuous person came to ask the Master: 'If it is the teachings, I have no doubts, but what about the matters within the Chan (禪, Zen) gate?' The Master said: 'This old monk only knows how to transform the raw into the cooked.' Asked: 'What is the principle of actual reality?' The Master said: 'A tree without roots on a stone, a mountain containing motionless clouds.' Asked: 'What is a lion emerging from its cave?'

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師曰。虛空無影像足下野云生。西川首座遊方至白馬。舉華嚴教語問曰。一塵含法界無邊時如何。白馬曰。如鳥二翼。如車二輪。首座曰。將謂禪門別有奇特事。元來不出教乘。乃回本地。尋向夾山盛化。遣小師持前語而問師。師曰雕沙無鏤玉之譚。結草乖道人之思。小師回舉似首座。首座乃贊。將謂禪門與教意不殊。元來有奇特之事。問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜華落碧巖前。師再辟玄樞逮於一紀。唐中和元年辛丑十一月七日召主事曰。吾與眾僧話道累歲。佛法深旨各應自知。吾今幻質時盡即去。汝等善保護如吾在日。勿得雷同世人輒生惆悵。言訖至於夜奄然而逝。其月二十九日塔于本山。壽七十七臘五十七敕謚傳明大師。塔曰永濟。

行思禪師第五世

前舒州投子山大同禪師法嗣

投子感溫禪師(第二世住)僧問。師登寶座接示何人。師曰。如月覆千溪。僧曰。恁么即滿地不虧也。師曰。莫恁么道。僧問。父不投為什麼卻投子。師曰。豈是別人屋裡事。僧曰。父與子還屬功也無。師曰。不屬。曰不屬功底如何。師曰。父子各自脫。曰為什麼如此。師曰。汝與我會。師遊山見蟬蛻殼。侍者問曰。殼在遮里蟬子向什麼處去也。師拈殼就耳畔。搖三五下作蟬響聲。其僧於是開悟。

【現代漢語翻譯】 現代漢語譯本： 師父說：『虛空中沒有影像，腳下卻有野云升起。』西川的首座雲遊到白馬，引用《華嚴經》的教義問道：『一塵中包含整個法界，無邊的時間又是怎麼回事呢？』白馬回答說：『就像鳥的兩隻翅膀，像車的兩個輪子。』首座說：『我以為禪門另有奇特之處，原來也不超出經教的範圍。』於是返回本地，前往夾山大力弘揚佛法。派遣小沙彌拿著之前的話去問師父。師父說：『雕琢沙子沒有雕刻玉石的說法，用草繩打結不符合得道之人的心思。』小沙彌回來把師父的話告訴首座，首座於是讚歎道：『我以為禪門與經教的意義沒有差別，原來還是有奇特之處的。』問：『什麼是夾山的境界？』師父說：『猿猴抱著幼崽回到青翠的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』師父再次開闢玄妙的法門長達十二年。唐朝中和元年辛丑十一月七日，召集主管事務的人說：『我和眾僧談論佛法已經很多年了，佛法深刻的宗旨你們各自應該明白。我如今這虛幻的身體壽命將盡，就要離去了。你們要好好守護道場，就像我還在世一樣，不要像世俗之人一樣隨便產生悲傷。』說完，到了晚上安然去世。當月二十九日，在山中建塔安葬。享年七十七歲，僧臘五十七年，皇帝追諡為傳明大師，塔名為永濟。

行思禪師第五世

前舒州投子山大同禪師的法嗣

投子感溫禪師（第二世住持）僧人問道：『師父登上寶座，要接引開示什麼人呢？』師父說：『像月亮倒映在千條溪流中。』僧人說：『這麼說來，到處都是完整的月亮了。』師父說：『不要這麼說。』僧人問道：『父親不投靠，為什麼卻投靠投子山呢？』師父說：『難道是別人家裡的事嗎？』僧人問道：『父親和兒子還屬於功德嗎？』師父說：『不屬於。』僧人說：『不屬於功德，那又是什麼呢？』師父說：『父子各自解脫。』僧人說：『為什麼這樣說呢？』師父說：『你與我會意。』師父遊山時，看見蟬蛻下的殼。侍者問道：『殼在這裡，蟬到什麼地方去了呢？』師父拿起蟬殼放在耳邊，搖晃三五下，發出蟬的叫聲。那個僧人於是開悟了。

【English Translation】 English version: The Master said: 'In emptiness there are no images, yet wild clouds rise beneath your feet.' A chief monk from Xichuan, traveling to Baima (White Horse), quoted a teaching from the Avatamsaka Sutra (Flower Garland Sutra) and asked: 'If a single dust mote contains the entire Dharma Realm (universe), what about limitless time?' Baima (White Horse) replied: 'Like a bird's two wings, like a cart's two wheels.' The chief monk said: 'I thought the Chan (Zen) school had something unique and extraordinary, but it turns out it doesn't go beyond the teachings of the scriptures.' So he returned to his home place and went to Jiashan (Mount Jia) to vigorously propagate the Dharma. He sent a young novice to ask the Master about the previous words. The Master said: 'There's no talk of carving jade from sand, tying grass together goes against the thoughts of a Taoist.' The young novice returned and told the chief monk. The chief monk then praised: 'I thought the Chan (Zen) school was no different from the meaning of the scriptures, but it turns out it does have something unique and extraordinary.' He asked: 'What is the realm of Jiashan (Mount Jia)?' The Master said: 'Monkeys embrace their young returning to the green peaks, birds carry flowers falling before the blue cliffs.' The Master reopened the mysterious gate for twelve years. In the eleventh month of the year Xin Chou (Metal Ox) in the first year of Zhonghe (881 AD) of the Tang Dynasty, he summoned the administrators and said: 'I have discussed the Dharma with the monks for many years. You should each understand the profound meaning of the Buddha-dharma. Now my illusory body is nearing its end, and I am about to depart. You should protect the monastery well, as if I were still here. Do not be like worldly people and give rise to sorrow.' After speaking, he passed away peacefully that night. On the twenty-ninth day of that month, a pagoda was built on the mountain to enshrine him. He lived to be seventy-seven years old, with fifty-seven years as a monk. The emperor posthumously honored him as Great Master Chuanming (Transmitting Light), and the pagoda was named Yongji (Eternal Relief).

Fifth Generation of Zen Master Xingsi (Walking Thought)

Successor of Zen Master Datong (Greatly Penetrating) of Touzi (Throwing Son) Mountain in Qian Shuzhou (Former Shuzhou)

Zen Master Ganwen (Feeling Warmth) of Touzi (Throwing Son) (Second Abbot): A monk asked: 'When the Master ascends the precious seat, who is he receiving and instructing?' The Master said: 'Like the moon covering a thousand streams.' The monk said: 'In that case, the entire ground is without deficiency.' The Master said: 'Don't say it like that.' A monk asked: 'The father doesn't rely on, why does he rely on Touzi (Throwing Son)?' The Master said: 'Is it someone else's household matter?' The monk asked: 'Do the father and son still belong to merit?' The Master said: 'They don't belong.' The monk said: 'If they don't belong to merit, then what is it?' The Master said: 'Father and son each liberate themselves.' The monk said: 'Why is it like this?' The Master said: 'You and I understand each other.' The Master was traveling in the mountains and saw a cicada's cast-off shell. An attendant asked: 'The shell is here, where has the cicada gone?' The Master picked up the cicada shell and put it near his ear, shaking it three or five times, making the sound of a cicada. That monk then attained enlightenment.

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福州牛頭微禪師。師上堂示眾曰。三世諸佛用一點伎倆不得。天下老師口似匾擔。諸人作么生大不容易。除非知有莫能知之。僧問。如何是和尚家風。師曰。山畬粟米飯野菜澹黃齏。僧曰。忽遇上客來又作么生。師曰。吃即從君吃不吃任東西。問不問驪龍頷下珠。如何識得家中寶。師曰。忙中爭得作閑人。

西川青城香山澄照大師。僧問。諸佛有難向火焰里藏身。未審衲僧有難向什麼處藏身。師曰。水精甕里著波斯。問如何是初生月。師曰。太半人不見。

陜府天福和尚。僧問。如何是佛法大意。師曰。黃河無滴水華岳總平治。

濠州思明和尚在投子眾時。有僧問。如何是上座沙彌童行。師曰諾。僧問。如何是清凈法身。師曰。屎里蛆兒頭出頭沒。

鳳翔府招福和尚。僧問。東牙烏牙皆出隊。和尚為什麼不出隊。師曰。住持各不同。阇梨爭得怪。

興元府中梁山遵古禪師。問空劫無人能問法。即今有問法何安。師曰。大悲菩薩甕里坐。問如何是祖師西來意。師曰。道士擔漏卮。

襄州谷隱和尚。僧問。如何是不觸白雲機。師曰。鶴帶鴉顏浮生不棄。

安州九𡽀山和尚。僧問。如何是佛。師曰。即汝是。問遠聞九𡽀及至到來只見一𡽀。師曰。阇梨只見一𡽀不見九𡽀。

【現代漢語翻譯】 現代漢語譯本： 福州牛頭微禪師。禪師上堂對大眾開示說：『三世諸佛都用不了一點點伎倆，天下的老師們說話都像扁擔一樣。你們各位要怎樣才能明白這不容易的道理呢？除非真正知曉，否則無法知曉。』有僧人問：『什麼是和尚您的家風？』禪師說：『山上開墾的田地裡種出的粟米飯，野菜加上清淡的醃菜。』僧人說：『如果遇到貴客來訪又該怎麼辦呢？』禪師說：『吃就隨你吃，不吃就隨你便。』問：『不問驪龍（傳說中的黑龍）頷下的寶珠，如何才能認識到自己家中的寶藏？』禪師說：『忙碌之中怎能爭取得空閑呢？』 西川青城香山澄照大師。有僧人問：『諸佛有難時可以向火焰里藏身，不知道衲僧（出家人）有難時可以向什麼地方藏身？』禪師說：『把波斯人放在水晶甕里。』問：『什麼是初生的月亮？』禪師說：『大多數人都看不見。』 陜府天福和尚。有僧人問：『什麼是佛法的大意？』禪師說：『黃河沒有一滴水，華山都被剷平了。』 濠州思明和尚在投子寺的時候，有僧人問：『什麼是上座、沙彌（出家男子）、童行（未成年出家者）？』禪師說：『諾（應答聲）。』僧人問：『什麼是清凈法身？』禪師說：『糞坑裡的蛆蟲，頭出頭沒。』 鳳翔府招福和尚。有僧人問：『東牙、烏牙都出列了，和尚您為什麼不出列？』禪師說：『各人住持的方式不同，你這阇梨（弟子）有什麼可奇怪的？』 興元府中梁山遵古禪師。問：『空劫（極長的時間）中沒有人能夠問法，現在有人問法，該如何安頓？』禪師說：『大悲菩薩坐在甕里。』問：『什麼是祖師西來意？』禪師說：『道士挑著漏水的酒器。』 襄州谷隱和尚。有僧人問：『如何是不觸及白雲的玄機？』禪師說：『鶴帶著烏鴉的容顏，即使是漂浮的生命也不拋棄。』 安州九𡽀山和尚。有僧人問：『什麼是佛？』禪師說：『就是你。』問：『老遠就聽說九𡽀山，等到來了卻只看到一座𡽀山。』禪師說：『你只看到一座𡽀山，沒看到九𡽀山。』

【English Translation】 English version: Zen Master Niutou Wei of Fuzhou. The Master addressed the assembly in the hall, saying: 'The Buddhas of the three times cannot use even a bit of skill. The mouths of all the teachers in the world are like carrying poles. How can you all understand this difficult truth? Unless you truly know, you cannot know.' A monk asked, 'What is the family style of the Abbot?' The Master said, 'Rice from mountain fields, vegetable soup with light yellow pickles.' The monk said, 'What if an honored guest arrives?' The Master said, 'Eat if you want to eat, don't eat if you don't want to. It's up to you.' Asked, 'Without asking for the pearl under the chin of the black dragon (Lilong), how can one recognize the treasure in one's own home?' The Master said, 'How can one find leisure in the midst of busyness?' Great Master Cheng Zhao of Xiangshan, Qingcheng, Xichuan. A monk asked, 'When the Buddhas have difficulties, they can hide in the flames. I wonder where can a monk hide when he has difficulties?' The Master said, 'Putting a Persian in a crystal jar.' Asked, 'What is the newly born moon?' The Master said, 'Most people don't see it.' Monk Tianfu of Shan Prefecture. A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The Yellow River has not a drop of water, and Mount Hua is completely leveled.' When Monk Siming of Haozhou was in the assembly of Touzi, a monk asked, 'What are the senior monk, the novice monk (Shami), and the young novice (Tongxing)?' The Master said, 'Yes (Nuo).' The monk asked, 'What is the pure Dharma body?' The Master said, 'Maggots in the dung, heads in and out.' Monk Zhaofu of Fengxiang Prefecture. A monk asked, 'Dongya and Wuya have both stepped forward. Why doesn't the Abbot step forward?' The Master said, 'The ways of upholding the teachings are different. What is there for you, a disciple (Ajari), to find strange?' Zen Master Zungu of Liangshan in Xingyuan Prefecture. Asked, 'In the empty eon (Kongjie), no one could ask about the Dharma. Now that someone is asking about the Dharma, how should it be settled?' The Master said, 'The Bodhisattva of Great Compassion sits in a jar.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A Taoist carrying a leaky wine vessel.' Monk Guyin of Xiangzhou. A monk asked, 'What is the mechanism that does not touch the white clouds?' The Master said, 'A crane with a crow's face does not abandon floating life.' Monk of Jiufeng Mountain in Anzhou. A monk asked, 'What is Buddha?' The Master said, 'It is you.' Asked, 'I heard of Jiufeng Mountain from afar, but when I arrived, I only saw one peak (Feng).' The Master said, 'You only see one peak, you don't see nine peaks.'

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曰如何是九𡽀。師曰。水急浪華粗。

盤山和尚(幽州第二世住)僧問。如何出得三界。師曰。在里頭來多少時耶。曰如何出得。師曰。青山不礙白雲飛。問承教有言。如化人煩惱如石女兒。此理如何。師曰。阇梨直如石女兒去。

安州九𡽀敬慧禪師(第二世住)僧問。解脫深坑如何過得。師曰。不求過。僧曰。如何過得。師曰。求過亦非。

東京觀音院巖俊禪師邢臺人也。姓廉氏。初參祖席遍歷衡廬岷蜀。嘗經鳳林深谷。歘睹珍寶發現。同侶相顧意將取之。師曰。古人鋤園觸黃金若瓦礫。待吾菅茆覆頂。須此供四方僧。言訖捨去。造謁投子。投子問曰。子昨宿何處。師曰。在不動道場。曰既言不動曷由至此。師曰。至此豈是動耶。曰元來宿不著處然。投子預設許之。尋抵東京。會有梁少保李鄑。即河陽節度使罕之兄也。雅信內典尤重於師。因舍宅建院曰觀音明聖。請師居之。周高祖世宗二帝潛隱時。每登方丈必施跪禮。及即位特賜紫。號凈戒大師。眾常數百。乾德丙寅三月示疾垂誡門人訖。怡顏合掌而滅。壽八十五。臘六十五。其年四月八日塔于東郊豐臺村。

前鄂州清平山令遵禪師法嗣

蘄州三角山令圭禪師初參清平。清平問曰。來作么。師曰。來禮拜。曰禮拜阿誰。師曰。特來

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是九𡽀（Jiufeng，山名）？』 盤山禪師說：『水流湍急，浪花粗大。』 盤山和尚（盤山禪師，幽州第二世住持）有僧人問：『如何才能出離三界（欲界、色界、無色界）？』 盤山禪師說：『你在這裡面待了多久了？』 僧人問：『如何才能出離？』 盤山禪師說：『青山不妨礙白雲飛。』 僧人問：『承蒙教誨，有言說，如化人（幻化出來的人）有煩惱，如石女兒（石頭做的女孩）一般。此理如何理解？』 盤山禪師說：『你就像石女兒一樣去體會吧。』 安州九𡽀敬慧禪師（九𡽀禪師，第二世住持）有僧人問：『解脫的深坑如何才能過去？』 九𡽀禪師說：『不求過去。』 僧人問：『如何才能過去？』 九𡽀禪師說：『求過去也是不對的。』 東京觀音院巖俊禪師，邢臺人，姓廉。最初參訪祖師道場，遊歷了衡山、廬山、岷山、蜀地。曾經經過鳳林深谷，忽然看到珍寶顯現。同伴們互相看著，想要拿取。巖俊禪師說：『古人鋤園挖到黃金，視如瓦礫。待我用茅草蓋好屋頂，需要這些來供養四方僧眾。』說完就離開了。之後去拜訪投子禪師。投子禪師問：『你昨天住在哪裡？』 巖俊禪師說：『在不動道場。』 投子禪師說：『既然說不動，怎麼會到這裡來？』 巖俊禪師說：『到這裡難道就是動嗎？』 投子禪師說：『原來是住在無所住之處啊。』 投子禪師默默地認可了他。之後到達東京。當時有梁少保李鄑（Li Zi），就是河陽節度使李罕之（Li Hanzhi）的哥哥，非常信奉佛教經典，尤其敬重巖俊禪師。於是捐出自己的住宅建立寺院，名為觀音明聖寺，請巖俊禪師居住。周高祖、世宗二位皇帝在潛隱之時，每次登上巖俊禪師的方丈室，必定行跪拜之禮。等到即位后，特別賜予巖俊禪師紫衣，號為凈戒大師。門下常有數百人。乾德丙寅年三月，巖俊禪師示疾，告誡門人完畢，安詳合掌而圓寂，享年八十五歲，僧臘六十五年。同年四月八日，在東郊豐臺村建塔安葬。 前鄂州清平山令遵禪師的法嗣。 蘄州三角山令圭禪師最初參訪清平禪師。清平禪師問：『來做什麼？』 令圭禪師說：『來禮拜。』 清平禪師說：『禮拜誰？』 令圭禪師說：『特來。』

【English Translation】 English version: A monk asked: 'What is Jiufeng (Jiufeng, mountain name)?' Chan Master Panshan said: 'The water is rapid, and the waves are rough.' Chan Master Panshan (Panshan, the second abbot of Youzhou) had a monk ask: 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' Chan Master Panshan said: 'How long have you been inside?' The monk asked: 'How can one escape?' Chan Master Panshan said: 'Green mountains do not hinder white clouds from flying.' A monk asked: 'I have heard it said, like a transformation person (a person created by illusion) having afflictions, like a stone girl (a girl made of stone). How is this principle understood?' Chan Master Panshan said: 'Go and experience it like a stone girl.' Chan Master Jinghui of Jiufeng in Anzhou (Jiufeng, the second abbot) had a monk ask: 'How can one cross the deep pit of liberation?' Chan Master Jiufeng said: 'Do not seek to cross.' The monk asked: 'How can one cross?' Chan Master Jiufeng said: 'Seeking to cross is also wrong.' Chan Master Yan Jun of Guanyin Temple in Tokyo, was from Xingtai, with the surname Lian. He initially visited the ancestral master's monastery and traveled to Hengshan, Lushan, Minshan, and the Shu region. He once passed through the deep valley of Fenglin and suddenly saw treasures appear. His companions looked at each other, intending to take them. Chan Master Yan Jun said: 'The ancients who tilled gardens and found gold treated it like rubble. When I have thatched my roof, I will need these to support monks from all directions.' Having said this, he left. Later, he visited Chan Master Touzi. Chan Master Touzi asked: 'Where did you stay last night?' Chan Master Yan Jun said: 'In the immovable Bodhimanda.' Chan Master Touzi said: 'Since you say immovable, how did you get here?' Chan Master Yan Jun said: 'Is arriving here moving?' Chan Master Touzi said: 'So, you originally dwell in a place of non-dwelling.' Chan Master Touzi silently acknowledged him. Later, he arrived in Tokyo. At that time, there was Liang Shaobao Li Zi (Li Zi), who was the elder brother of Li Hanzhi (Li Hanzhi), the military commissioner of Heyang. He deeply believed in Buddhist scriptures and especially respected Chan Master Yan Jun. Therefore, he donated his residence to build a temple called Guanyin Mingsheng Temple and invited Chan Master Yan Jun to reside there. Emperor Gaozu and Emperor Shizong of the Zhou Dynasty, when they were in hiding, would always kneel and pay respects whenever they entered Chan Master Yan Jun's abbot's room. After ascending the throne, they specially bestowed a purple robe upon Chan Master Yan Jun, with the title of Pure Precepts Master. He often had several hundred disciples. In the third month of the Bingyin year of the Qiande era, Chan Master Yan Jun showed signs of illness, gave his final instructions to his disciples, and passed away peacefully with his palms together. He lived to be eighty-five years old, with sixty-five years as a monk. On the eighth day of the fourth month of the same year, a pagoda was built in Fengtai Village in the eastern suburbs for his burial. He was a Dharma successor of Chan Master Ling Zun of Qingping Mountain in Ezhou. Chan Master Lingui of Sanjiao Mountain in Qizhou initially visited Chan Master Qingping. Chan Master Qingping asked: 'What have you come to do?' Chan Master Lingui said: 'I have come to pay respects.' Chan Master Qingping said: 'To whom are you paying respects?' Chan Master Lingui said: 'Specifically came.'

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禮拜和尚。清平咄曰。遮鈍根阿師。師乃禮拜。清平于師頸上以手斫一下。師從此摳衣密領宗旨。住后僧問。如何是佛。師曰。明日來向汝道。如今道不得。

景德傳燈錄卷第十五 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十六

吉州青原山行思禪師第五世中七十二人朗州德山宣鑒禪師法嗣九人鄂州巖頭全豁禪師福州雪峰義存禪師天臺瑞龍院慧恭禪師泉州瓦棺和尚襄州高亭簡禪師洪州感潭資國和尚(已上六人見錄)德山鵝湖紹奭大師鳳翔府無垢和尚益州雙流尉遲和尚(已上三人無機緣語句不錄)潭州石霜慶諸禪師法嗣四十一人河中南際山僧一禪師潭州大光山居誨禪師廬山懷祐禪師筠州九峰道虔禪師臺州涌泉景欣禪師潭州云蓋山志元禪師潭州谷山藏禪師福州覆船山洪薦禪師朗州德山存德慧空禪師吉州崇恩和尚石霜第三世輝禪師郢州芭蕉和尚潭州肥田伏和尚潭州鹿苑暉禪師潭州寶蓋約禪師越州雲門海晏禪師湖南文殊和尚鳳翔府石柱和尚潭州中雲蓋和尚河中棲巖存壽禪師南嶽玄泰上座(已上二十一人見錄)杭州龍泉敬禪師潞府盤亭宗敏禪師新羅欽忠禪師新羅行寂禪師洪州鹿源和尚郢州大陽山和尚滑州觀音和尚鄆州正覺和尚商州高明和尚許州慶壽和尚鎮州萬歲和尚第二世鎮州靈

【現代漢語翻譯】 現代漢語譯本 僧人禮拜和尚。清平咄（斥責）道：『你這遲鈍的阿師（老師）！』禪師於是禮拜。清平用手在禪師的頸上砍了一下。禪師從此領悟了宗旨。住持后，有僧人問：『如何是佛？』禪師說：『明日來向你道，如今道不得。』

《景德傳燈錄》卷第十五 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第十六

吉州青原山行思禪師第五世中七十二人，朗州德山宣鑒禪師法嗣（繼承人）九人，鄂州巖頭全豁禪師，福州雪峰義存禪師，天臺瑞龍院慧恭禪師，泉州瓦棺和尚，襄州高亭簡禪師，洪州感潭資國和尚（以上六人見錄），德山鵝湖紹奭大師，鳳翔府無垢和尚，益州雙流尉遲和尚（以上三人無機緣語句不錄），潭州石霜慶諸禪師法嗣四十一人，河中南際山僧一禪師，潭州大光山居誨禪師，廬山懷祐禪師，筠州九峰道虔禪師，臺州涌泉景欣禪師，潭州云蓋山志元禪師，潭州谷山藏禪師，福州覆船山洪薦禪師，朗州德山存德慧空禪師，吉州崇恩和尚，石霜第三世輝禪師，郢州芭蕉和尚，潭州肥田伏和尚，潭州鹿苑暉禪師，潭州寶蓋約禪師，越州雲門海晏禪師，湖南文殊和尚，鳳翔府石柱和尚，潭州中雲蓋和尚，河中棲巖存壽禪師，南嶽玄泰上座（以上二十一人見錄），杭州龍泉敬禪師，潞府盤亭宗敏禪師，新羅欽忠禪師，新羅行寂禪師，洪州鹿源和尚，郢州大陽山和尚，滑州觀音和尚，鄆州正覺和尚，商州高明和尚，許州慶壽和尚，鎮州萬歲和尚，第二世鎮州靈

【English Translation】 English version A monk paid respects to the Abbot. Qingping scolded, 'You dull-witted ashi (teacher)!' The Zen master then bowed. Qingping struck the Zen master's neck with his hand. From this, the Zen master intimately grasped the essence of the teaching. After becoming an abbot, a monk asked, 'What is Buddha?' The Zen master said, 'Come tomorrow and I will tell you. I cannot say it now.'

Jingde Records of the Transmission of the Lamp, Volume 15 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 16

In the fifth generation of Qingyuan Xingsi Zen Master of Jizhou, there were seventy-two people. Nine were Dharma heirs of Langzhou Deshan Xuanjian Zen Master: Quanhuo Zen Master of Yanzhou, Yicun Zen Master of Xuefeng in Fuzhou, Huigong Zen Master of Ruilong Temple in Tiantai, Waguan Monk of Quanzhou, Jian Zen Master of Gaoting in Xiangzhou, and Gantan Ziguo Monk of Hongzhou (the above six are recorded). Great Master Shaoshi of Ehu in Deshan, Wugou Monk of Fengxiang Prefecture, and Yuchi Monk of Shuangliu in Yizhou (the above three have no recorded words of opportunity). Forty-one were Dharma heirs of Qingshu Zen Master of Shishuang in Tanzhou: One Zen Master, a monk of Nanji Mountain in Hezhong, Juhui Zen Master of Daguang Mountain in Tanzhou, Huaiyou Zen Master of Lushan, Daoqian Zen Master of Jiufeng in Yunzhou, Jingxin Zen Master of Yongquan in Taizhou, Zhiyuan Zen Master of Yungai Mountain in Tanzhou, Zang Zen Master of Gu Mountain in Tanzhou, Hongjian Zen Master of Fuchuan Mountain in Fuzhou, Cunde Huikong Zen Master of Deshan in Langzhou, Chongen Monk of Jizhou, Hui Zen Master, the third generation of Shishuang, Bajiao Monk of Yingzhou, Futian Fu Monk of Tanzhou, Hui Zen Master of Luyuan in Tanzhou, Yue Zen Master of Baogai in Tanzhou, Haiyan Zen Master of Yunmen in Yuezhou, Wenshu Monk of Hunan, Shizhu Monk of Fengxiang Prefecture, Zhong Yungai Monk of Tanzhou, Cunshou Zen Master of Qiyan in Hezhong, and Senior Seat Xuantai of Nanyue (the above twenty-one are recorded). Jing Zen Master of Longquan in Hangzhou, Zongmin Zen Master of Panting in Luzhou, Kim Chung Zen Master of Silla, Haengjeok Zen Master of Silla, Luyuan Monk of Hongzhou, Dayang Mountain Monk of Yingzhou, Guanyin Monk of Huazhou, Zhengjue Monk of Yunzhou, Gaoming Monk of Shangzhou, Qingshou Monk of Xuzhou, Wansui Monk of Zhenzhou, the second generation of Ling

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壽和尚鎮州洪濟禪師吉州簡之禪師大梁洪方禪師卬州守閑禪師新羅朗禪師新羅清虛禪師汾州爽禪師餘杭通禪師(已上二十人無機緣語句不錄)澧州夾山善會禪師法嗣二十二人澧州樂普山元安禪師洪州上藍令超禪師鄆州四禪和尚江西逍遙山懷忠禪師袁州盤龍山可文禪師撫州黃山月輪禪師洛京韶山寰普禪師太原海湖和尚嘉州白水寺和尚鳳翔府天蓋山幽禪師洪州同安和尚(已上一十一人見錄)韶州曇普禪師吉州仙居山和尚太原資福端禪師洪州盧仙山延慶和尚越州越峰和尚朗州祗阇山和尚益州棲穆和尚嵩山全禪師益州夾山院和尚西京云巖和尚安福延休和尚(已上一十一人無機緣語句不錄)

行思禪師第五世中

前朗州德山宣鑒禪師法嗣

鄂州巖頭全豁禪師泉州人也。姓柯氏。少禮清原誼公落髮。往長安寶壽寺稟戒。習經律諸部。優遊禪苑與雪峰義存欽山文邃為友。自餘杭大慈山迤邐造于臨濟。屬臨濟歸寂乃謁仰山。才入門提起坐具曰。和尚。仰山取拂子擬舉之。師曰。不妨好手。后參德山和尚。執坐具上法堂瞻視。德山曰。作么。師咄之。德山曰。老僧過在什麼處。師曰。兩重公案。乃下參堂。德山曰。遮個阿師稍似個行腳人。至來日上問訊。德山曰。阇梨是昨日新到否。曰是。德山曰。什麼處學得遮個虛

【現代漢語翻譯】 現代漢語譯本 壽和尚、鎮州洪濟禪師、吉州簡之禪師、大梁洪方禪師、卬州守閑禪師、新羅朗禪師、新羅清虛禪師、汾州爽禪師、餘杭通禪師（以上二十人沒有機緣語句，不予記錄）。 澧州夾山善會禪師的法嗣有二十二人，分別是：澧州樂普山元安禪師、洪州上藍令超禪師、鄆州四禪和尚、江西逍遙山懷忠禪師、袁州盤龍山可文禪師、撫州黃山月輪禪師、洛京韶山寰普禪師、太原海湖和尚、嘉州白水寺和尚、鳳翔府天蓋山幽禪師、洪州同安和尚（以上十一人有記錄）。 韶州曇普禪師、吉州仙居山和尚、太原資福端禪師、洪州盧仙山延慶和尚、越州越峰和尚、朗州祗阇山和尚、益州棲穆和尚、嵩山全禪師、益州夾山院和尚、西京云巖和尚、安福延休和尚（以上十一人沒有機緣語句，不予記錄）。

行思禪師第五世中

前朗州德山宣鑒禪師的法嗣

鄂州巖頭全豁禪師，是泉州人，姓柯。年少時在清原誼公處出家，前往長安寶壽寺受戒，學習經律各部。他悠遊于禪院，與雪峰義存、欽山文邃為友。從餘杭大慈山一路前往臨濟，適逢臨濟圓寂，於是拜謁仰山（溈仰宗創始人之一）。剛入門，他提起坐具說：『和尚。』仰山拿起拂子想要舉起，巖頭說：『不妨是好手。』 後來參拜德山和尚，他拿著坐具登上法堂，四處張望。德山說：『作什麼？』巖頭呵斥了他一聲。德山說：『老僧哪裡有過錯？』巖頭說：『兩重公案。』於是下堂參禪。德山說：『這個阿師稍微像個行腳僧。』到了第二天早上，巖頭前去問訊。德山說：『阇梨（梵語，意為親教師）是昨天新來的嗎？』巖頭說是。德山說：『從什麼地方學得這種虛』

【English Translation】 English version Shou Heshan, Zen Master Hongji of Zhenzhou, Zen Master Jianzhi of Jizhou, Zen Master Hongfang of Daliang, Zen Master Shou Xian of Yangzhou, Zen Master Lang of Silla, Zen Master Qingxu of Silla, Zen Master Shuang of Fenzhou, Zen Master Tong of Yuhang (The above twenty people have no recorded statements of opportunity). The Dharma heirs of Zen Master Shanhui of Jiashan in Lizhou were twenty-two in number: Zen Master Yuan'an of Lepu Mountain in Lizhou, Zen Master Lingchao of Shanglan in Hongzhou, Zen Master Si Chan of Yunzhou, Zen Master Huaizhong of Xiaoyao Mountain in Jiangxi, Zen Master Kewen of Panlong Mountain in Yuanzhou, Zen Master Yuelun of Huangshan Mountain in Fuzhou, Zen Master Huanpu of Shaoshi Mountain in Luojing, Monk Haihu of Taiyuan, Monk Baishui Temple of Jiaozhou, Zen Master You of Tiangai Mountain in Fengxiang Prefecture, Monk Tong'an of Hongzhou (The above eleven people are recorded). Zen Master Tanpu of Shaozhou, Monk Xianju Mountain of Jizhou, Zen Master Duan of Zifu in Taiyuan, Zen Master Yanqing of Luxian Mountain in Hongzhou, Monk Yuefeng of Yuezhou, Monk Zhishan Mountain of Langzhou, Monk Qimu of Yizhou, Zen Master Quan of Songshan, Monk Jiashan Temple of Yizhou, Monk Yunyan of Xijing, Monk Yanxiu of Anfu (The above eleven people have no recorded statements of opportunity).

Fifth Generation of Zen Master Xingsi

Former Dharma Heir of Zen Master Xuanjian of Deshan in Langzhou

Zen Master Quanhuo of Yantou in Ezhou was a native of Quanzhou, with the surname Ke. He was tonsured at a young age by Yi Gong of Qingyuan, and went to Baoshou Temple in Chang'an to receive the precepts, studying various parts of the scriptures and precepts. He leisurely wandered in the Zen garden, befriending Yicun of Xuefeng, Wensui of Qinshan. From Daci Mountain in Yuhang, he traveled all the way to Linji. When Linji passed away, he visited Yangshan (one of the founders of the Weiyang School). As soon as he entered the door, he raised his sitting cloth and said, 'Heshang (a respectful term for a monk).' Yangshan picked up the whisk, intending to raise it. Yantou said, 'It doesn't matter, a good hand.' Later, he visited Zen Master Deshan, holding his sitting cloth and ascending the Dharma hall, looking around. Deshan said, 'What are you doing?' Yantou rebuked him. Deshan said, 'Where did the old monk go wrong?' Yantou said, 'Two layers of public cases.' Then he went down to the meditation hall. Deshan said, 'This Acharya (Sanskrit term for a teacher) somewhat resembles a traveling monk.' The next morning, Yantou went to inquire. Deshan said, 'Shali (Sanskrit, meaning close teacher), are you newly arrived yesterday?' Yantou said yes. Deshan said, 'Where did you learn this kind of emptiness?'

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頭來。師曰。全豁終不自謾。德山曰。他后不得孤負老僧。他日參師入方丈門側身問。是凡是聖。德山喝。師禮拜。有人舉似洞山。洞山曰。若不是豁上座大難承當。師聞之乃曰。洞山老人不識好惡錯下名言。我當時一手抬一手搦。雪峰在德山作飯頭。一日飯遲。德山掌缽至法堂上。峰曬飯巾次見德山便云這老漢鐘未鳴鼓未響托缽向什麼處去。德山便歸方丈。峰舉似師。師云。大小德山不會末後句。山聞令侍者喚師至方丈問。爾不肯老僧那。師密啟其意。德山至來日上堂與尋常不同。師到僧堂前撫掌大笑云。且喜得老漢會末後句。他後天下人不奈何。雖然如此也只得三年(德山果三年後示滅)。師一日與雪峰義存欽山文邃三人聚話。存驀然指一碗水。邃曰。水清月現。存曰。水清月不現。師踢卻水碗而去。自此邃師于洞山。存豁二士同嗣德山。師與存同辭德山。德山問。什麼處去。師曰。暫辭和尚下山去。德山曰。子他後作么生。師曰。不忘。曰子憑何有此說。師曰。豈不聞智過於師。方堪傳授智與師齊減師半德。曰如是如是。當善護持。二士禮拜而退。存返閩川居象骨山之雪峰。師庵于洞庭臥龍山。徒侶臻萃。僧問無師還有出身處也無。師曰。聲前古毳爛。問堂堂來時如何。師曰。刺破眼。問如何是祖師意。師曰。

【現代漢語翻譯】 現代漢語譯本 頭來（回頭）。師（溈山靈佑）曰：『全豁（溈山靈佑的弟子）終不自謾（欺騙自己）。』德山（德山宣鑒）曰：『他后不得孤負老僧（以後不要辜負我這個老和尚）。』 他日，參師（欽山文邃）入方丈，門側身問：『是凡是聖？』德山喝。師禮拜。有人舉似（告訴）洞山（洞山良價），洞山曰：『若不是豁上座（溈山靈佑）大難承當。』師聞之乃曰：『洞山老人不識好惡，錯下名言。我當時一手抬，一手搦（握持）。』 雪峰（雪峰義存）在德山作飯頭（負責做飯）。一日飯遲，德山掌缽（拿著飯缽）至法堂上。峰曬飯巾次，見德山便云：『這老漢鐘未鳴，鼓未響，托缽向什麼處去？』德山便歸方丈。峰舉似師（欽山文邃）。師云：『大小德山不會末後句（最終的真理）。』山聞令侍者喚師至方丈問：『爾不肯老僧那（你不認可我嗎）？』師密啟其意。德山至來日上堂與尋常不同。師到僧堂前撫掌大笑云：『且喜得老漢會末後句。他後天下人不奈何。』雖然如此，也只得三年（德山果三年後示滅）。 師（欽山文邃）一日與雪峰義存、欽山文邃三人聚話。存驀然指一碗水。邃曰：『水清月現。』存曰：『水清月不現。』師踢卻水碗而去。自此邃師于洞山，存豁二士同嗣德山。 師（欽山文邃）與存（雪峰義存）同辭德山。德山問：『什麼處去？』師曰：『暫辭和尚下山去。』德山曰：『子他後作么生（你以後會怎麼樣）？』師曰：『不忘。』曰：『子憑何有此說（你憑什麼這麼說）？』師曰：『豈不聞智過於師，方堪傳授；智與師齊，減師半德。』曰：『如是如是。當善護持。』二士禮拜而退。存返閩川，居象骨山之雪峰。師庵于洞庭臥龍山。徒侶臻萃。 僧問：『無師還有出身處也無？』師曰：『聲前古毳爛（在聲音出現之前，古老的毛氈已經腐爛）。』問：『堂堂來時如何？』師曰：『刺破眼。』問：『如何是祖師意？』師曰：

【English Translation】 English version 『Turn your head.』 The Master (Weishan Lingyou) said, 『Quan Huo (a disciple of Weishan Lingyou) ultimately does not deceive himself.』 Deshan (Deshan Xuanjian) said, 『In the future, do not let down this old monk.』 Another day, Chan Master (Qinshan Wensui) entered the abbot's room, stood sideways at the door, and asked, 『Is it mundane or sacred?』 Deshan shouted. The Master bowed. Someone told Dongshan (Dongshan Liangjie) about this, and Dongshan said, 『If it weren't for the Venerable Huo (Weishan Lingyou), it would be difficult to bear.』 Upon hearing this, the Master said, 『Old man Dongshan doesn't know good from bad and makes a wrong judgment. At that time, I would lift with one hand and grasp (hold) with the other.』 Xuefeng (Xuefeng Yicun) was the cook at Deshan's monastery. One day, the meal was late, and Deshan, holding his bowl, went to the Dharma hall. Xuefeng was drying the dishcloth and saw Deshan, saying, 『This old man, the bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?』 Deshan then returned to his abbot's room. Xuefeng told the Master (Qinshan Wensui) about this. The Master said, 『Great Deshan doesn't understand the final phrase (ultimate truth).』 Deshan heard this and ordered the attendant to call the Master to the abbot's room and asked, 『Do you not approve of this old monk?』 The Master secretly revealed his meaning. The next day, Deshan's Dharma talk was different from usual. The Master went to the monks' hall, clapped his hands, and laughed, saying, 『I'm glad the old man understands the final phrase. In the future, people in the world will not be able to do anything to him.』 Even so, he only lasted three years (Deshan indeed passed away three years later). One day, the Master (Qinshan Wensui) was talking with Xuefeng Yicun and Qinshan Wensui. Cun suddenly pointed to a bowl of water. Sui said, 『The moon appears in clear water.』 Cun said, 『The moon does not appear in clear water.』 The Master kicked the bowl of water away and left. From then on, Master Sui studied with Dongshan, and the two worthies Cun and Huo both succeeded Deshan. The Master (Qinshan Wensui) and Cun (Xuefeng Yicun) both bid farewell to Deshan. Deshan asked, 『Where are you going?』 The Master said, 『I'm temporarily leaving the abbot to go down the mountain.』 Deshan said, 『What will you do in the future?』 The Master said, 『I will not forget.』 Deshan asked, 『What makes you say that?』 The Master said, 『Have you not heard that if one's wisdom surpasses the teacher's, then one is worthy of receiving the transmission; if one's wisdom is equal to the teacher's, then one's virtue is half that of the teacher.』 Deshan said, 『So it is, so it is. You must protect and maintain it well.』 The two worthies bowed and retreated. Cun returned to Minchuan and resided at Xuefeng on Elephant Bone Mountain. The Master built a hermitage on Wolong Mountain in Dongting. Disciples gathered in great numbers. A monk asked, 『Is there still a way out without a teacher?』 The Master said, 『Before the sound, the ancient felt is rotten (Before sound arises, the ancient felt has already decayed).』 Asked, 『How is it when it comes directly?』 The Master said, 『Pierce the eye.』 Asked, 『What is the meaning of the Patriarch?』 The Master said:

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移取廬山來向汝道。師一日上堂。謂諸徒曰。吾嘗究涅槃經七八年。睹三兩段文。似衲僧說話。又曰。休休。時有一僧出禮拜請師舉。師曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰吾教意如摩醯首羅劈開面門。豎亞一隻眼。此是第二段義。又曰。吾教意猶如涂毒鼓擊一聲遠近聞者皆喪。亦云俱死。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝亞身曰。韓信臨朝底嚴無語。夾山會下一僧到石霜。入門便道不審。石霜曰。不必阇梨。僧曰。恁么即珍重。又到巖頭如前道不審。師曰噓。僧曰。恁么即珍重方回步。師曰。雖是後生亦能管帶。其僧歸舉似夾山。夾山曰。大眾還會么。眾無對。夾山曰。若無人道老僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師回顧曰。作么。羅山舉手曰。遮里好片地。師咄曰。瓜州賣瓜漢。又行數里徘徊間。羅山禮拜問曰。和尚豈不是三十年在洞山。而不肯洞山。師曰是。又曰。和尚豈不是法嗣德山。又不肯德山。師曰是。曰不肯德山即不問。只如洞山有何所闕。師良久曰。洞山好個佛。只是無光。僧問。利劍斬天

【現代漢語翻譯】 現代漢語譯本： 我把廬山搬來向你們說道。老師有一天上堂，對眾弟子說：『我曾經研究《涅槃經》七八年，看到其中三兩段文字，像是衲僧說的話。』又說：『休休。』當時有一位僧人出來禮拜，請老師舉例說明。老師說：『我的教義就像「伊」字的三點。第一點向東方點下去，點開各位菩薩的眼睛。第二點向西方點下去，點各位菩薩的命根。第三點向上方點下去，點各位菩薩的頭頂。』這是第一段的意義。又說：『我的教義就像摩醯首羅（Maheśvara，大自在天）劈開面門，豎起一隻眼睛。』這是第二段的意義。又說：『我的教義就像涂毒鼓（a drum smeared with poison）敲擊一聲，遠近聽到的人都喪命。』也可以說一起死亡。當時小嚴上座問：『什麼是涂毒鼓？』老師用兩手按著膝蓋，彎著身子說：『韓信（Han Xin）臨朝的。』小嚴無話可說。夾山（Jiashan）會下的一位僧人到石霜（Shishuang），入門便說：『不審（Bùshěn，客套話，冒昧請教）。』石霜說：『不必阇梨（āchélí，梵語，意為阿阇梨，軌範師）。』僧人說：『既然這樣，就珍重（Zhenzhong，告辭用語）。』又到巖頭（Yantou），像之前一樣說『不審』。老師說：『噓。』僧人說：『既然這樣，就珍重』，然後轉身離開。老師說：『雖然是後生晚輩，也能管帶（Guandai，指能應付局面）。』那位僧人回去后把這件事告訴夾山。夾山說：『各位會嗎？』眾人沒有回答。夾山說：『如果沒人說，老僧不惜捨棄兩根眉毛來說說。』於是說：『石霜雖然有殺人的刀，卻沒有活人的劍。』老師與羅山（Luoshan）一起選擇建塔的地點。羅山走到半路忽然說：『和尚。』老師回頭說：『做什麼？』羅山舉起手說：『這裡是好地方。』老師呵斥說：『瓜州（Guazhou）賣瓜的。』又走了幾里路，羅山徘徊了一會兒，禮拜問道：『和尚您不是在洞山（Dongshan）待了三十年，卻不認可洞山嗎？』老師說是。又問：『和尚您不是德山（Deshan）的法嗣，又不認可德山嗎？』老師說是。羅山說：『不認可德山就不問了，只是洞山有什麼缺陷呢？』老師沉默了很久說：『洞山是尊好佛，只是沒有光芒。』僧人問：『利劍斬天（Lijian zhantian）。』

【English Translation】 English version: I move Mount Lu to tell you. One day, the teacher ascended the platform and said to his disciples: 'I have studied the Nirvana Sutra for seven or eight years, and I have seen two or three passages that resemble the words of a monastic.' He also said, 'Hush, hush.' At that time, a monk came out to bow and asked the teacher to give an example. The teacher said, 'My teaching is like the three dots of the character '伊' (Yi). The first dot goes down to the east, opening the eyes of all Bodhisattvas. The second dot goes down to the west, touching the life roots of all Bodhisattvas. The third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the meaning of the first section. He also said, 'My teaching is like Maheśvara (Maheśvara, the Great Lord) splitting open his face and raising a single eye.' This is the meaning of the second section. He also said, 'My teaching is like a drum smeared with poison (a drum smeared with poison). Once struck, those who hear it far and near will perish.' It can also be said that they die together. At that time, Senior Seat Xiaoyan asked, 'What is a drum smeared with poison?' The teacher pressed his knees with both hands, bent his body, and said, 'Han Xin (Han Xin) at court.' Xiaoyan was speechless. A monk from the assembly of Jiashan (Jiashan) went to Shishuang (Shishuang) and said upon entering, 'Bùshěn (Bùshěn, a polite expression, presumptuous to ask).' Shishuang said, 'No need, āchélí (āchélí, Sanskrit, meaning Acharya, a teacher of conduct).' The monk said, 'In that case, Zhenzhong (Zhenzhong, a farewell expression),' and then left. He then went to Yantou (Yantou) and said 'Bùshěn' as before. The teacher said, 'Hush.' The monk said, 'In that case, Zhenzhong,' and then turned to leave. The teacher said, 'Although he is a junior, he can still handle the situation (Guandai, referring to being able to cope with the situation).' The monk returned and told Jiashan about this. Jiashan said, 'Does everyone understand?' No one answered. Jiashan said, 'If no one speaks, this old monk will not hesitate to give up his two eyebrows to speak.' So he said, 'Although Shishuang has a sword that kills people, he does not have a sword that gives life.' The teacher and Luoshan (Luoshan) were choosing a site for building a pagoda. Luoshan suddenly said halfway, 'Teacher.' The teacher turned around and said, 'What?' Luoshan raised his hand and said, 'This is a good place.' The teacher scolded, 'A melon seller from Guazhou (Guazhou).' After walking a few more miles, Luoshan hesitated for a while, bowed and asked, 'Teacher, didn't you stay at Dongshan (Dongshan) for thirty years, but you don't approve of Dongshan?' The teacher said yes. He also asked, 'Teacher, aren't you a Dharma heir of Deshan (Deshan), but you don't approve of Deshan?' The teacher said yes. Luoshan said, 'I won't ask about not approving of Deshan, but what are the shortcomings of Dongshan?' The teacher was silent for a long time and said, 'Dongshan is a good Buddha, but it has no light.' A monk asked, 'A sharp sword cuts the sky (Lijian zhantian).'

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下誰是當頭者。師曰。暗擬。再問。師咄曰。遮鈍漢出去。問不歷古今時如何。師曰。卓朔地。曰古今事如何。師曰。任爛。師問僧。什麼處來。曰西京來。師曰。黃巢過後還收得劍么。曰收得。師引頸作受刃勢。僧曰。師頭落也。師大笑。(其僧後到雪峰舉前語。被拄杖打趁下山)問二龍爭珠誰是得者。師曰。俱錯。僧問雪峰。聲聞人見性如夜見月。菩薩人見性如晝見日。未審和尚見性如何。峰以拄杖打三下。其僧后舉前語問師。師與三摑。問如何是三界主。師曰。汝還解吃鐵棒么。瑞巖問。如何是毗盧師。師曰。道什麼。瑞巖再問之。師曰。汝年十七八。未問塵中如何辨主。師曰。銅鈔鑼里滿盛油。問弓折箭盡時如何。師曰去。問如何是巖中的的意。師曰。謝指示。僧曰。請和尚答話。師曰。珍重。問如何是道。師曰。破草鞋與拋向湖裡著。問萬丈井中如何得倒底。師曰吽。僧再問。師曰。腳下過也。問古帆不掛時如何。師曰。後園驢吃草。爾後人或問佛問法問道問禪者。師皆作噓聲。而常謂眾曰。老漢去時大吼一聲了去。唐光啟之後中原盜起眾皆避地。師端居晏如也。一日賊大至責以無供饋遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之獲舍利四十九粒。眾為起塔

【現代漢語翻譯】 現代漢語譯本： 問：誰是當頭的？ 師父說：『暗中揣測。』 再問。 師父呵斥道：『你這遲鈍的傢伙，出去！』 問：不經歷古今的時候是怎樣的？ 師父說：『卓朔地。』 問：古今的事情是怎樣的？ 師父說：『任其腐爛。』 師父問僧人：『從哪裡來？』 答：『從西京來。』 師父說：『黃巢（唐末農民起義領袖）過後，還能收回劍嗎？』 答：『收得。』 師父伸長脖子，做出受刀的姿勢。 僧人說：『師父的頭掉了！』 師父大笑。（這僧人後來到雪峰處，提起之前的話，被雪峰用拄杖打下山） 問：二龍爭珠，誰是得到珠子的人？ 師父說：『都錯了。』 僧人問雪峰：『聲聞乘（小乘佛教）的人見性，如同夜晚見月亮；菩薩乘（大乘佛教）的人見性，如同白天見太陽。不知道和尚您見性如何？』 雪峰用拄杖打了三下。 這僧人後來提起之前的話問師父，師父給了他三個耳光。 問：什麼是三界（欲界、色界、無色界）之主？ 師父說：『你還懂得吃鐵棒嗎？』 瑞巖問：『什麼是毗盧（毗盧遮那佛，意為光明遍照）師？』 師父說：『說什麼？』 瑞巖再次問。 師父說：『你才十七八歲。』 未問：塵世中如何辨別主人？ 師父說：『銅錢鑼里盛滿油。』 問：弓斷箭盡時如何？ 師父說：『去！』 問：如何是巖中的的意？ 師父說：『謝謝指示。』 僧人說：『請和尚回答。』 師父說：『珍重。』 問：什麼是道？ 師父說：『破草鞋與拋向湖裡著。』 問：萬丈井中如何能到底？ 師父說：『吽。』 僧人再問。 師父說：『腳下過也。』 問：古老的帆不掛起時如何？ 師父說：『後園的驢吃草。』 以後有人問佛、問法、問道、問禪，師父都作噓聲。 並且常常對眾人說：『老漢我走的時候要大吼一聲再走。』 唐朝光啟年間之後，中原盜賊蜂起，眾人都逃避。 師父端坐如常。 一天，盜賊大批到來，責備師父沒有供奉，於是用刀殺了他。 師父神色自若，大叫一聲而終，聲音傳聞數十里。 那是光啟三年丁未四月八日。 門人後來焚化師父的遺體，得到舍利四十九粒，眾人為他建造了塔。

【English Translation】 English version: Asked: Who is the one in charge? The master said: 'Secretly speculate.' Asked again. The master scolded: 'You dull fellow, get out!' Asked: What is it like when one does not experience ancient and modern times? The master said: 'Immediately and directly.' Asked: What are ancient and modern matters like? The master said: 'Let them rot.' The master asked a monk: 'Where do you come from?' Answered: 'From Xijing (Western Capital).' The master said: 'After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), were you still able to retrieve the sword?' Answered: 'I was able to retrieve it.' The master stretched his neck, making a gesture of receiving a blade. The monk said: 'Master's head has fallen!' The master laughed loudly. (This monk later went to Xuefeng (a Zen master) and mentioned the previous conversation, and was beaten down the mountain by Xuefeng with a staff.) Asked: Two dragons are fighting for a pearl, who is the one who gets the pearl? The master said: 'Both are wrong.' A monk asked Xuefeng: 'A Shravaka (a disciple of Buddha) sees the nature like seeing the moon at night; a Bodhisattva (an enlightened being) sees the nature like seeing the sun in the daytime. I don't know how the abbot sees the nature?' Xuefeng struck him three times with his staff. This monk later mentioned the previous conversation and asked the master, and the master gave him three slaps. Asked: What is the lord of the Three Realms (Desire Realm, Form Realm, Formless Realm)? The master said: 'Do you know how to eat an iron rod?' Ruiyan asked: 'What is the Vairocana (a celestial Buddha) teacher?' The master said: 'What are you saying?' Ruiyan asked again. The master said: 'You are only seventeen or eighteen years old.' Not asked: How to distinguish the master in the world of dust? The master said: 'A copper gong filled with oil.' Asked: What happens when the bow is broken and the arrows are exhausted? The master said: 'Go!' Asked: What is the meaning of 'the' in the rock? The master said: 'Thank you for the indication.' The monk said: 'Please, abbot, answer.' The master said: 'Take care.' Asked: What is the Dao (the Way)? The master said: 'Broken straw sandals and throw them into the lake.' Asked: How can one reach the bottom of a ten-thousand-foot well? The master said: 'Hum.' The monk asked again. The master said: 'It has passed under your feet.' Asked: What happens when the ancient sail is not hoisted? The master said: 'The donkey in the back garden eats grass.' Afterwards, whenever someone asked about the Buddha, the Dharma, the Dao, or Zen, the master would make a hissing sound. And he often said to the assembly: 'When I, the old man, leave, I will let out a loud roar before leaving.' After the Guangqi era of the Tang Dynasty, bandits rose up in the Central Plains, and everyone fled. The master sat upright as usual. One day, a large number of bandits arrived, blaming the master for not providing offerings, and then killed him with a knife. The master remained calm and composed, let out a loud cry, and died, the sound traveling for dozens of miles. That was on the eighth day of the fourth month of the Dingwei year of the Guangqi era. Later, the disciples cremated the master's body and obtained forty-nine relics, and the assembly built a pagoda for him.

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。壽六十。僖宗謚清嚴大師。塔曰出塵。

福州雪峰義存禪師泉州南安人也。姓曾氏。家世奉佛。師生惡葷茹。于襁褓中聞鐘梵之聲。或見幡華像設。必為之動容。年十二從其父游莆田玉澗寺。見慶玄律師遽拜曰。我師也遂留侍焉。十七落髮。謁芙蓉山常照大師。照撫而器之。后往幽州寶剎寺受具足。戒久歷禪會緣契德山。唐咸通中回閩中。登象骨山雪峰創院。徒侶翕然。懿宗賜號真覺大師。仍賜紫袈裟僧問。祖意與教意是同是別。師曰。雷聲震地室內不聞。又曰。阇梨行腳為什麼事。問我眼本正。因師故邪時如何。師曰。迷逢達磨。曰我眼何在。師曰。得不從師。問剃髮染衣受佛依蔭。為什麼不許認佛。師曰。好事不如無。師問坐主。如是兩字儘是科文。作么生是本文。座主無對(五雲和尚代云。更分三段著)問有人問。三身中那個身不墮諸數。古人云。吾常於此切。意旨如何。師曰。老漢九轉上洞山。僧擬再問。師曰。拽出此僧著。問如何是覿面事。師曰。千里未是遠。問如何是大人相。師曰。瞻仰即有分。問文殊與維摩對譚何事。師曰。義墮也。僧問寂然無依時如何。師曰。猶是病。曰轉后如何。師曰。船子下揚州。問承古有言。師便作臥勢良久。起曰。問什麼。僧再舉。師曰。虛生浪死漢。問箭露投鋒

【現代漢語翻譯】 現代漢語譯本：享年六十歲。僖宗皇帝賜謚號為清嚴大師，塔名為出塵。

福州雪峰義存禪師，是泉州南安人，姓曾。他的家族世代信奉佛教。禪師自幼厭惡葷腥，還在襁褓中時，聽到鐘聲和梵唄之聲，或者看到幡幢和佛像，必定會感動。十二歲時，跟隨父親遊覽莆田玉澗寺，見到慶玄律師，立刻拜見說：『這是我的老師。』於是就留在寺中侍奉。十七歲時剃度出家，拜謁芙蓉山常照大師，常照大師撫慰並器重他。後來前往幽州寶剎寺受具足戒。長期遊歷各禪寺，因緣際會，契合德山禪師的教誨。唐咸通年間，回到福建，登上象骨山雪峰，建立寺院，僧眾雲集。懿宗皇帝賜號為真覺大師，並賜予紫色袈裟。有僧人問：『祖師的意旨和佛教的教義是相同還是不同？』禪師說：『雷聲震動大地，但在室內卻聽不到。』又說：『你行腳是爲了什麼事？』（有僧人）問：『我的眼睛本來是正的，因為老師的緣故而變得不正，這時該怎麼辦？』禪師說：『迷惑時遇到了達摩。』（僧人）說：『我的眼睛在哪裡？』禪師說：『得到不從老師那裡得到的東西。』（有僧人）問：『剃髮染衣，接受佛的庇廕，為什麼不許人認識佛？』禪師說：『好事不如沒有。』禪師問一位講經的僧人：『「如是」這兩個字，全部都是科判和經文的解釋，那麼什麼是經文的本文？』這位講經的僧人無言以對。（五雲和尚代替回答說：『再分成三段來解釋。』）（有僧人）問：『如果有人問，三身（Trikaya）中哪個身不落入數量的範疇？古人說：「我常常在這裡懇切地尋求。」這句話的意旨是什麼？』禪師說：『老漢我九次轉世才登上洞山。』僧人想要再問，禪師說：『把這個僧人拖出去。』（有僧人）問：『什麼是覿面相見的事？』禪師說：『千里不算遠。』（有僧人）問：『什麼是大人相？』禪師說：『瞻仰就有份。』（有僧人）問：『文殊（Manjusri）菩薩和維摩詰（Vimalakirti）對談什麼事？』禪師說：『義理墮落了。』僧人問：『寂然無所依靠時如何？』禪師說：『這仍然是病。』（僧人）說：『轉變之後如何？』禪師說：『船子下揚州。』（有僧人）問：『承蒙古人有言。』禪師便作出躺臥的姿勢，良久，起身說：『問什麼？』僧人再次舉出剛才的問題，禪師說：『虛生浪死的傢伙。』（有僧人）問：『箭露投鋒（比喻非常危險的境地）。』

【English Translation】 English version: He lived to the age of sixty. Emperor Xizong bestowed the posthumous title of 'Master Qingyan,' and his stupa was named 'Emerging from the Dust.'

Zen Master Yicun of Xuefeng Monastery in Fuzhou was a native of Nan'an, Quanzhou, with the surname Zeng. His family had been devout Buddhists for generations. From a young age, the Master disliked meat and abstained from it. Even as an infant, upon hearing the sound of bells and chanting, or seeing banners and images, he would be moved. At the age of twelve, he traveled with his father to Yujian Temple in Putian, where he saw the Vinaya Master Qingxuan and immediately bowed, saying, 'This is my teacher.' He then stayed to serve him. At seventeen, he had his head shaved and paid respects to Master Changzhao of Furong Mountain, who comforted and valued him. Later, he went to Baosha Temple in Youzhou to receive the full precepts. He traveled extensively among Zen communities and, through karmic connections, aligned with the teachings of Deshan. During the Xiantong era of the Tang Dynasty, he returned to Fujian and ascended Elephant Bone Mountain Xuefeng, where he founded a monastery, and monks gathered in large numbers. Emperor Yizong bestowed the title 'True Enlightenment Master' and granted him a purple kasaya. A monk asked, 'Are the Patriarch's intent and the teachings of the scriptures the same or different?' The Master said, 'The sound of thunder shakes the earth, but it is not heard indoors.' He also said, 'What is the purpose of your pilgrimage?' (A monk) asked, 'My eyes were originally correct, but they have become incorrect because of the teacher. What should I do?' The Master said, 'Delusion meets Bodhidharma.' (The monk) said, 'Where are my eyes?' The Master said, 'Gaining what is not gained from the teacher.' (A monk) asked, 'Having shaved my head, dyed my robes, and received the Buddha's protection, why am I not allowed to recognize the Buddha?' The Master said, 'A good thing is not as good as nothing.' The Master asked a sutra lecturer, 'The two words 'Thus I have heard' are all commentary and explanation of the sutra. What is the main text of the sutra?' The sutra lecturer was speechless. (Monk Wuyun replied on his behalf, 'Divide it into three sections for further explanation.') (A monk) asked, 'If someone asks, which of the three bodies (Trikaya) does not fall into the category of numbers? The ancients said, 'I am always earnestly seeking here.' What is the meaning of this statement?' The Master said, 'This old man has reincarnated nine times to ascend Dongshan.' The monk wanted to ask again, but the Master said, 'Drag this monk out.' (A monk) asked, 'What is the matter of facing each other directly?' The Master said, 'A thousand miles is not far.' (A monk) asked, 'What is the mark of a great person?' The Master said, 'There is a share in looking up to it.' (A monk) asked, 'What did Manjusri (Manjusri) Bodhisattva and Vimalakirti (Vimalakirti) discuss?' The Master said, 'The meaning has fallen.' A monk asked, 'What is it like when there is stillness and no reliance?' The Master said, 'That is still a sickness.' (The monk) said, 'What is it like after transformation?' The Master said, 'Boatman goes down to Yangzhou.' (A monk) asked, 'Having received the words of the ancients.' The Master then made a lying-down posture, and after a long time, got up and said, 'What did you ask?' The monk raised the question again, and the Master said, 'A fellow who lives in vain and dies in vain.' (A monk) asked, 'An arrow exposed to the point (a metaphor for a very dangerous situation).'

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時如何。師曰。好手不中的。僧曰。盡眼勿摽的時如何。師曰。不妨隨分好手。問古人道。路逢達道人不將語默對。未審將什麼對。師曰。喫茶去。師問僧。什麼處來。對曰。神光來。師曰。晝喚作日光夜喚作火光。作么生是神光。僧無對。師自代曰。日光火光。棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師蹋倒。棲起來汗流。師問僧。什麼處來。僧曰。近離浙中。師曰。船來陸來。曰二途俱不涉。師曰。爭得到遮里。曰有什麼隔礙。師便打。問古人道覿面相呈。師曰。是曰如何是覿面相呈。師曰。蒼天蒼天。師問僧。此水牯牛年多少。僧無對。師自代曰。七十七也。僧曰。和尚為什麼作水牯牛。師曰。有什麼罪過。僧辭師問。什麼處去。曰禮拜徑山和尚去。師曰。徑山若問汝此間佛法如何。作么生道。曰待問即道。師以拄杖打。尋舉問道怤(怤即鏡清順德大師)遮僧過在什麼處便吃棒。怤曰。問得徑山徹困也。師曰。徑山在浙中因什麼問得徹困。怤曰。不見道遠問近對。師乃休(東禪齊云。那僧若會雪峰意。為什麼被打。若不會又打伊作什麼。且道過在什麼處。鏡清雖即子父與他分析。也大似成就其醜拙。還會么。且如雪峰便休。是肯伊不肯伊)師一日謂慧棱曰(棱

【現代漢語翻譯】 現代漢語譯本 僧問：『那麼，（好手）不中的的時候如何？』 師父說：『即使是好手，也有不中的時候。』 僧問：『那麼，（盡眼勿摽）不使用眼睛的時候如何？』 師父說：『不妨礙你隨分做好。』 有僧人問：『古人說，路逢達道人不將語默對（路上遇到得道之人，不以言語或沉默來應對），那麼用什麼來應對呢？』 師父說：『喫茶去。』 師父問僧人：『從哪裡來？』 僧人回答：『從神光（指慧可，禪宗二祖）那裡來。』 師父說：『白天叫做日光，夜晚叫做火光，那麼什麼是神光？』 僧人無言以對。 師父自答說：『日光火光。』 棲典座問：『古人有言，知有佛向上事（知道有佛法更深層次的道理），方有語話分（才能談論佛法）。什麼是語話？』 師父抓住他說：『說！說！』 棲無言以對。 師父將他踢倒。 棲起來后汗流浹背。 師父問僧人：『從哪裡來？』 僧人回答：『最近從浙中來。』 師父說：『是乘船來的還是陸路來的？』 僧人說：『兩條路都沒走。』 師父說：『那你怎麼到這裡的？』 僧人說：『有什麼阻礙嗎？』 師父便打了他。 有僧人問：『古人道覿面相呈（面對面呈現）。』 師父說：『是，那麼什麼是覿面相呈？』 師父說：『蒼天蒼天。』 師父問僧人：『這頭水牯牛（指耕牛，常用來比喻人的本性）多少歲了？』 僧人無言以對。 師父自答說：『七十七歲了。』 僧人問：『和尚為什麼要做水牯牛？』 師父說：『有什麼罪過嗎？』 有僧人向師父告辭，問道：『去哪裡？』 回答說：『去禮拜徑山（徑山寺，位於浙江）和尚。』 師父說：『徑山如果問你此間佛法如何，你怎麼說？』 回答說：『等他問了再說。』 師父用拄杖打他。 之後舉例問道怤（怤即鏡清順德大師）：『這個僧人錯在哪裡，竟然捱打？』 怤說：『問得徑山（徑山寺）徹底困惑了。』 師父說：『徑山在浙中，為什麼會被問得徹底困惑？』 怤說：『沒聽過遠問近對嗎？』 師父於是作罷（東禪齊云：那個僧人如果懂得雪峰（雪峰義存禪師）的意思，為什麼會被打？如果不懂，又打他做什麼？且說錯在哪裡？鏡清雖然父子般與他分析，也好像是成就了他的醜陋拙劣。明白了嗎？比如雪峰便作罷，是肯定他還是否定他？） 師父一日對慧棱說（棱

【English Translation】 English version A monk asked: 'What about when (a good archer) doesn't hit the mark?' The master said: 'Even a good archer sometimes misses.' A monk asked: 'What about when (盡眼勿摽) not using the eyes?' The master said: 'It doesn't hinder you from doing well according to your ability.' A monk asked: 'An ancient said, 'Meeting a person who has attained the Way on the road, do not respond with speech or silence.' How should one respond then?' The master said: 'Go have some tea.' The master asked a monk: 'Where do you come from?' The monk replied: 'I come from Shenguang (神光) (Huike, the Second Patriarch of Zen).' The master said: 'In the daytime it's called sunlight, at night it's called firelight. What is Shenguang (神光)?' The monk had no reply. The master answered himself: 'Sunlight, firelight.' The head cook Qi (棲) asked: 'An ancient said, 'Knowing there is something beyond Buddha (知有佛向上事), then there is a basis for discussion (方有語話分).' What is discussion?' The master grabbed him and said: 'Speak! Speak!' Qi (棲) had no reply. The master kicked him over. Qi (棲) got up, covered in sweat. The master asked a monk: 'Where do you come from?' The monk replied: 'I recently came from Zhejiang (浙中).' The master said: 'Did you come by boat or by land?' The monk said: 'I didn't take either route.' The master said: 'How did you get here then?' The monk said: 'What obstacle is there?' The master then hit him. A monk asked: 'An ancient said, '覿面相呈 (presenting face to face).' ' The master said: 'Yes, what is 覿面相呈 (presenting face to face)?' The master said: 'Blue sky, blue sky.' The master asked a monk: 'How old is this water buffalo (水牯牛) (a metaphor for one's inherent nature)?' The monk had no reply. The master answered himself: 'Seventy-seven years old.' The monk asked: 'Why does the master become a water buffalo (水牯牛)?' The master said: 'What fault is there in that?' A monk took leave of the master and asked: 'Where are you going?' He replied: 'I am going to pay respects to the abbot of Jingshan (徑山) (Jingshan Temple, located in Zhejiang).' The master said: 'If Jingshan (徑山) asks you what the Buddha-dharma is like here, what will you say?' He replied: 'I will wait until he asks.' The master hit him with his staff. Afterwards, he raised the question to Dao Fu (問道怤) (Fu, namely, Zen Master Jingqing Shunde (鏡清順德)): 'Where was this monk at fault that he was beaten?' Fu (怤) said: 'He asked Jingshan (徑山寺) into utter confusion.' The master said: 'Jingshan (徑山) is in Zhejiang (浙中), why would he be asked into utter confusion?' Fu (怤) said: 'Haven't you heard of answering a distant question with a nearby answer?' The master then stopped (Dongchan Qiyun (東禪齊云): If that monk understood the meaning of Xuefeng (雪峰) (Zen Master Xuefeng Yicun (雪峰義存)), why was he beaten? If he didn't understand, why beat him? Where was the fault? Although Jingqing (鏡清) analyzed it with him like father and son, it was as if he was completing his ugliness and clumsiness. Do you understand? For example, Xuefeng (雪峰) then stopped, was he affirming him or denying him?) One day the master said to Huiling (慧棱) (Leng

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即長慶)吾見溈山問仰山。諸聖什麼處去。他道。或在天上或在人間。汝道仰山意作么生。棱曰。若問諸聖出沒處。恁么道即不可。師曰。汝渾不肯。忽有人問。汝作么生道。棱曰。但道錯。師曰。是汝不錯。棱曰。何異於錯。師問僧。什麼處來。對曰。離江西。師曰。江西與此間相去多少。曰不遙。師豎起拂子曰。還隔遮個么。曰若隔遮個即遙去也。師便打。問學人乍入叢林乞師指示個入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼。問四十九年後事即不問。四十九年前事如何。師以拂子驀口打。有僧辭去參靈云。問佛未出世時如何。靈云舉拂子。又問。出世后如何。靈云亦舉拂子。其僧卻回。師問。阇梨近去返太速生。僧曰。某甲到彼問佛法不相當乃回。師曰。汝問什麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉拂子。又問。出世后如何。師放下拂子。僧禮拜。師便打(后僧舉似玄沙。玄沙云。汝欲得會么。我與汝說個喻。如人賣一片園。東西南北一時結契總了也。中心有個樹子猶屬我在。崇壽稠雲。為當打伊解處。別有道理)因舉。六祖云。不是風動不是幡動。仁者心動。師曰。大小祖師龍頭蛇足。好與二十拄杖。時太原孚上座侍立。聞之咬齒。師又曰。我適來恁么道也。好與二

【現代漢語翻譯】 現代漢語譯本 （即長慶）我見溈山問仰山：『諸聖在什麼地方？』他回答說：『或在天上，或在人間。』你說仰山是什麼意思？ 棱回答說：『如果問諸聖的出沒之處，這樣說就不可以。』 師父說：『你完全不認可。如果有人問你，你怎樣說？』 棱回答說：『只說錯了。』 師父說：『是你沒錯。』 棱回答說：『和錯有什麼不同？』 師父問僧人：『從什麼地方來？』 回答說：『從江西來。』 師父說：『江西和這裡相距多少？』 回答說：『不遠。』 師父豎起拂子說：『還隔著這個嗎？』 回答說：『如果隔著這個就遠了。』 師父就打了他。 問：『學人剛入叢林，乞求師父指示一條入門的路徑。』 師父說：『寧願自己粉身碎骨如微塵，終究不敢瞎了一位僧人的眼睛。』 問：『四十九年後的事就不問了，四十九年前的事如何？』 師父用拂子朝他口上打去。 有僧人告辭去參訪靈云。 問：『佛未出世時如何？』靈云舉起拂子。 又問：『出世后如何？』靈云也舉起拂子。 那位僧人卻回來了。 師父問：『阇梨（Acharya，阿阇梨，意為導師）你這次去返回得太快了吧？』 僧人說：『我到那裡問佛法，不合我的意，就回來了。』 師父說：『你問了什麼事？』 僧人舉了之前的話。 師父說：『你問，我為你解答。』 僧人便問：『佛未出世時如何？』 師父舉起拂子。 又問：『出世后如何？』 師父放下拂子。 僧人禮拜。 師父便打了他。（後來僧人把這件事告訴玄沙，玄沙說：『你想要領會嗎？我給你說個比喻，如同有人賣一片園子，東西南北一時都簽訂了契約，總算完結了，中心有一棵樹仍然屬於我。』崇壽稠雲說：『是打他理解的地方，還是另有道理？』） （師父）因此舉例說，六祖（慧能）說：『不是風動，不是幡動，是仁者的心動。』 師父說：『大小祖師，龍頭蛇尾，應該打二十拄杖。』 當時太原孚上座侍立在旁，聽到這話咬緊牙齒。 師父又說：『我剛才這樣說，也應該打二十拄杖。』

【English Translation】 English version (That is, Changqing) I saw Weishan ask Yangshan: 'Where have all the sages gone?' He replied: 'Perhaps in heaven, perhaps in the human world.' What do you say Yangshan meant? Leng replied: 'If you ask about the comings and goings of the sages, it is not permissible to say it that way.' The master said: 'You completely disagree. If someone asks you, how would you say it?' Leng replied: 'Just say it's wrong.' The master said: 'It is you who are not wrong.' Leng replied: 'What is the difference from being wrong?' The master asked a monk: 'Where do you come from?' He replied: 'From Jiangxi.' The master said: 'How far is it from Jiangxi to here?' He replied: 'Not far.' The master raised his whisk and said: 'Is it still separated by this?' He replied: 'If it is separated by this, then it is far away.' The master then struck him. Asked: 'A student has just entered the monastery, begging the master to point out a path for entry.' The master said: 'I would rather shatter my body into dust than blind the eye of a single monk.' Asked: 'I will not ask about matters after forty-nine years; how about matters before forty-nine years?' The master struck him in the mouth with his whisk. A monk took his leave to visit Lingyun. Asked: 'What was it like before the Buddha (Buddha, meaning enlightened one) appeared in the world?' Lingyun raised his whisk. Asked again: 'What was it like after he appeared in the world?' Lingyun also raised his whisk. That monk returned. The master asked: 'Acharya (Acharya, meaning teacher) you have returned too quickly from this trip, haven't you?' The monk said: 'I went there to ask about the Dharma (Dharma, meaning the teachings of the Buddha), but it did not suit me, so I returned.' The master said: 'What did you ask about?' The monk repeated the previous conversation. The master said: 'You ask, and I will explain it for you.' The monk then asked: 'What was it like before the Buddha appeared in the world?' The master raised his whisk. Asked again: 'What was it like after he appeared in the world?' The master put down his whisk. The monk bowed. The master then struck him. (Later, the monk told this to Xuansha, who said: 'Do you want to understand? I will give you an analogy. It is like someone selling a piece of land. The contracts for the east, west, north, and south are all signed at once, and it is all settled. But there is a tree in the center that still belongs to me.' Chongshou Chouyun said: 'Is it striking at the place of understanding, or is there another reason?') (The master) therefore cited the example of the Sixth Patriarch (Huineng), who said: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent one that moves.' The master said: 'Big and small patriarchs, like a dragon's head and a snake's tail, deserve twenty blows with a staff.' At that time, the Venerable Fushang of Taiyuan was standing by, and he gritted his teeth when he heard this. The master added: 'I should also be given twenty blows with a staff for saying that just now.'

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十拄杖(云居錫云。什麼處是祖師龍頭蛇尾。便好吃棒。只如雪峰自道。我也好吃拄杖。且道佛法意旨作么生。久在眾上座無有不知。初機兄弟且作么生會。東禪齊云。雪峰恁么道。為當點檢別有落處。眾中喚作自抽過抽過且置。祖師道不是風動不是幡動。作么生)師問慧全。汝得入處作么生。全曰。共和尚商量了。師曰。什麼處商量。曰什麼處去來。師曰。汝得入處又作么生。全無對。師打之。全坦問。平洋淺草麋鹿成群。如何射得麋中主。師喚全坦。坦應諾。師曰。喫茶去。師問僧。近離什麼處。僧曰。離溈山。曾問如何是祖師西來意。溈山據坐。師曰。汝肯他否。僧曰。某甲不肯他。師曰。溈山古佛子速去禮拜懺悔。玄沙曰。山頭老漢蹉過溈山也(東禪齊云。什麼處是蹉過的當蹉過。莫便恁么會也無。若恁么會即未會溈山意在。只如雪峰云。溈山古佛子速去懺悔。是證明溈山。是讚歎溈山此事也難子細。好見去也不難)問學人道不得處請師道。師曰。我為法惜人。師舉拂子示一僧。其僧便出去(長慶棱舉似泉州王延彬乃曰。此僧合喚轉與一頓棒。彬曰。和尚是什麼心行。棱曰幾放過)師問慧棱。古人道前三三后三三意作么生。棱便出去(鵝湖別云。諾)師問僧。什麼處來。對曰。藍田來。師曰。何不入草(長慶

【現代漢語翻譯】 現代漢語譯本 十拄杖(云居錫云：哪裡是祖師龍頭蛇尾之處？就該吃棒！就像雪峰自己說：『我也好吃拄杖。』那麼佛法的意旨是什麼呢？久在座的各位上座沒有不知道的，初學的兄弟們又該如何領會？)東禪齊云：雪峰這麼說，是點檢還是另有落腳之處？大家說是自討苦吃，自討苦吃暫且不論。祖師說：『不是風動，不是幡動。』又該怎麼說？ 師父問慧全：『你得入處是什麼？』慧全說：『和和尚商量過了。』師父說：『在哪裡商量？』慧全說：『在哪裡去來？』師父說：『你得入處又是什麼？』慧全無言以對。師父打了他。 慧全問：『平坦的草原，淺淺的草地，麋鹿成群，如何射中麋鹿中的首領？』師父叫慧全的名字，慧全應諾。師父說：『喫茶去。』 師父問僧人：『最近從哪裡來？』僧人說：『從溈山(Weishan)來。曾問如何是祖師西來意，溈山(Weishan)據坐。』師父說：『你認可他嗎？』僧人說：『弟子不認可他。』師父說：『溈山(Weishan)是古佛子，快去禮拜懺悔。』 玄沙(Xuansha)說：『山頭老漢錯過溈山(Weishan)了！』(東禪齊云：哪裡是錯過的地方？難道就這樣會意了嗎？如果這樣會意，就沒能理解溈山(Weishan)的用意。就像雪峰(Xuefeng)說：『溈山(Weishan)是古佛子，快去懺悔。』這是證明溈山(Weishan)，是讚歎溈山(Weishan)，這件事很難仔細分辨，好好去見識也不難。) 問：『學人說不出來的地方，請師父說。』師父說：『我為法愛惜人。』師父舉起拂塵給一個僧人看，那個僧人就出去了。(長慶棱(Changqing Leng)舉給泉州王延彬(Quanzhou Wang Yanbin)看，說：『這個僧人應該叫回來打一頓棒。』王延彬(Wang Yanbin)說：『和尚是什麼心行？』長慶棱(Changqing Leng)說：『差點放過了。』) 師父問慧棱(Huiling)：『古人說前三三后三三，意旨是什麼？』慧棱(Huiling)就出去了。(鵝湖(Ehu)另說：『諾。』) 師父問僧人：『從哪裡來？』回答說：『從藍田(Lantian)來。』師父說：『為何不入草？』(長慶(Changqing)

【English Translation】 English version Ten Staffs (Yunju Xiyun: Where is the ancestral teacher's dragon head and snake tail? He deserves a beating! Just like Xuefeng himself said, 'I also like to eat staff.' So what is the meaning of the Buddha-dharma? Those who have been in the assembly for a long time all know, but how should the novice brothers understand it?) Dongchan Qiyun: Xuefeng said this, is it a check or is there another foothold? Everyone says it is asking for trouble, asking for trouble aside. The ancestral teacher said, 'It is not the wind moving, it is not the banner moving.' What else can be said? The master asked Huiquan, 'What is your entry point?' Huiquan said, 'I have discussed it with the abbot.' The master said, 'Where did you discuss it?' Huiquan said, 'Where did you come and go?' The master said, 'What is your entry point?' Huiquan had no answer. The master hit him. Huiquan asked, 'On the flat grassland, in the shallow grass, deer gather in groups, how to shoot the leader among the deer?' The master called Huiquan's name, and Huiquan responded. The master said, 'Go have tea.' The master asked a monk, 'Where did you come from recently?' The monk said, 'From Weishan (Mount Wei). I once asked what the ancestral teacher's intention in coming from the West was, and Weishan (Mount Wei) sat still.' The master said, 'Do you approve of him?' The monk said, 'I do not approve of him.' The master said, 'Weishan (Mount Wei) is an ancient Buddha-child, quickly go and prostrate and repent.' Xuansha (Mystic Sand) said, 'The old man on the mountain missed Weishan (Mount Wei)!' (Dongchan Qiyun: Where is the missed place? Is that how you understand it? If you understand it that way, you have not understood Weishan's (Mount Wei) intention. Just like Xuefeng (Snow Peak) said, 'Weishan (Mount Wei) is an ancient Buddha-child, quickly go and repent.' This is to prove Weishan (Mount Wei), to praise Weishan (Mount Wei), this matter is difficult to distinguish carefully, it is not difficult to see it well.) Asked, 'Where the student cannot speak, please speak, Master.' The master said, 'I cherish people for the sake of the Dharma.' The master raised the whisk to show a monk, and that monk went out. (Changqing Leng (Evergreen Ridge) showed it to Quanzhou Wang Yanbin (King Yanbin of Quanzhou), saying, 'This monk should be called back and given a beating.' Wang Yanbin (King Yanbin of Quanzhou) said, 'What is the abbot's state of mind?' Changqing Leng (Evergreen Ridge) said, 'Almost let it go.') The master asked Huiling (Wisdom Ridge), 'What is the meaning of the ancients saying 'three threes before, three threes after'?' Huiling (Wisdom Ridge) went out. (Ehu (Goose Lake) said separately, 'Yes.') The master asked a monk, 'Where did you come from?' He replied, 'From Lantian (Blue Field).' The master said, 'Why not enter the grass?' (Changqing (Evergreen)

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棱云。險)問大事作么生。師執僧手曰。上坐將此問誰。有僧禮拜。師打五棒。僧曰。過在什麼處。師又打五棒喝出。師問僧。什麼處來。僧曰。嶺外來師曰。還逢達磨也無。僧曰。青天白日。師曰。自己作么生。僧曰。更作么生。師便打。師送僧出行三五步。召曰。上坐。僧回首。師曰。途中善為。僧問。拈捶豎拂不當宗乘和尚如何。師豎起拂子。其僧自把頭出。師乃不顧(法眼代云。大眾看此一員戰將)僧問。三乘十二分教為凡夫開演。不為凡夫開演。師曰。不消一曲楊柳枝。師謂鏡清曰。古來有老宿引官人巡堂云。此一眾儘是學佛法僧。官人云。金屑雖貴又作么生。老宿無對鏡清代曰。比來拋磚引玉(法眼別云。官人何得貴耳而賤目)師上堂。舉拂子曰。遮個為中下。僧問。上上人來如何。師舉拂子。僧曰。遮個為中下。師打之。問國師三喚侍者意如何。師乃起入方丈。師問僧。今夏在什麼處。曰涌泉。師曰。長時涌暫時涌。曰和尚問不著。師曰。我問不著。曰是。師乃打。普請往寺莊路逢獼猴。師曰。遮畜生一人背一面古鏡摘山僧稻禾。僧曰。曠劫無名為什麼彰為古鏡。師曰。瑕生也。僧曰。有什麼死急。話端也不識。師曰。老僧罪過。閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手托地曰。

少打我(僧問疏山曰。雪峰道少打我意作么生。疏山云。頭上插瓜齏垂尾腳跟齊)問吞盡毗盧時如何。師曰福唐歸得平善否。師謂眾曰。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向什麼處捫摸(僧問保福。只如雪峰有什麼言教。便以羚羊掛角時。保福云。莫是與雪峰作小師不得么)師住閩川四十餘年。學者冬夏不減千五百人。梁開平二年戊辰春三月示疾。閩帥命醫診視。師曰。吾非疾也。竟不服其藥。遺偈付法。夏五月二日朝游藍田。暮歸澡身。中夜入滅。壽八十七。臘五十九。

天臺瑞龍院慧恭禪師福州人也姓羅氏。家世為儒。年十七舉進士隨計京。師因游終南山奉日寺。睹祖師遺像。遂求出家。二十二受戒。遊方謁德山鑒禪師鑒問曰。會么。恭曰。作么。鑒曰。請相見。恭曰。識么。鑒大笑遂入室焉。暨鑒順世。與門人之天臺瑞龍院大開法席。唐天覆三年癸亥十二月二日午時命眾聲鐘。顧左右曰去。言訖跏趺而化。壽八十四。臘六十二。門人建塔。

泉州瓦棺和尚。德山問曰。汝還會么。師曰。不會。德山曰。汝成褫取個不會好。師曰。不會成褫個什麼。德山曰。汝似一團鐵。師遂摳衣德山。

襄州高亭簡禪師。初隔江見德山。遙合掌呼云。不審。德山以手中扇子再招之。師忽開悟。

【現代漢語翻譯】 現代漢語譯本 僧人問疏山：『雪峰道「少打我」是什麼意思？』疏山說：『頭上插著醃菜，尾巴拖到腳後跟。』又問：『吞盡毗盧遮那佛（Vairocana，宇宙之本體佛）時如何？』師父說：『福唐（地名）回來一切平安嗎？』師父對眾人說：『我如果東一句西一句地講，你們就會尋著言語追逐字句。我如果像羚羊掛角一樣無跡可尋，你們又從哪裡去摸索呢？』（僧人問保福：『雪峰有什麼言教，便以羚羊掛角來比喻？』保福說：『難道是不能和雪峰做小師弟嗎？』）師父住在閩川四十多年，前來學習的人冬夏都不下千人。梁開平二年戊辰年春三月，師父示現疾病。閩地的長官命令醫生來診視。師父說：『我不是病了。』最終沒有服用他們的藥。留下遺偈並交付了佛法。夏五月二日早上游覽藍田，傍晚回來洗浴身體，半夜入滅，享年八十七歲，僧臘五十九年。

天臺瑞龍院慧恭禪師，是福州人，姓羅。世代都是讀書人。十七歲考中進士，隨計入京。禪師在遊覽終南山奉日寺時，看到祖師的遺像，於是請求出家。二十二歲受戒。遊歷各地參拜德山鑒禪師，鑒禪師問：『會嗎？』慧恭說：『做什麼？』鑒禪師說：『請相見。』慧恭說：『認識嗎？』鑒禪師大笑，於是讓慧恭進入內室。等到鑒禪師圓寂后，慧恭與他的門人在天臺瑞龍院大開法席。唐天覆三年癸亥年十二月二日午時，命令眾人敲鐘。回頭對身邊的人說：『去。』說完就結跏趺坐而化。享年八十四歲，僧臘六十二年。門人為他建造了塔。

泉州瓦棺和尚。德山問道：『你還會嗎？』和尚說：『不會。』德山說：『你成就了擺脫這個「不會」嗎？』和尚說：『不會擺脫什麼？』德山說：『你像一團鐵。』和尚於是拉起衣角拜見德山。

襄州高亭簡禪師。當初隔江看見德山，遙遠地合掌行禮說：『不審（禪宗用語，意為請禪師開示）。』德山用手中的扇子再次招他。禪師忽然開悟。

【English Translation】 English version A monk asked Shushan: 'What does Xuefeng (a Zen master) mean by saying 'Hit me less'?' Shushan said, 'Pickled vegetables are stuck on his head, and his tail drags along with his heels.' He also asked, 'What happens when one swallows Vairocana (the cosmic Buddha)?' The master said, 'Did you return from Futang (a place name) safely?' The master said to the assembly, 'If I speak one thing after another, you will follow the words and chase the sentences. If I am like a antelope hanging its horns on a tree, where will you find something to grasp?' (A monk asked Baofu: 'What teachings did Xuefeng have, that it is compared to an antelope hanging its horns?' Baofu said, 'Is it not allowed to be Xuefeng's junior brother?') The master lived in Minchuan for more than forty years, and the number of students never fell below one thousand five hundred in winter and summer. In the third month of spring in the year Wuchen of the Kaiping era of the Liang Dynasty, the master manifested illness. The governor of Min ordered a doctor to examine him. The master said, 'I am not ill.' In the end, he did not take their medicine. He left a verse and entrusted the Dharma. On the second day of the fifth month of summer, he visited Lantian in the morning and returned in the evening to bathe. He entered Nirvana in the middle of the night, at the age of eighty-seven, with fifty-nine years of monastic life.

Zen Master Huigong of Ruilong Temple on Mount Tiantai was from Fuzhou, with the surname Luo. His family had been scholars for generations. At the age of seventeen, he passed the imperial examination and followed the capital's plan. The master visited Fengri Temple on Mount Zhongnan and saw the portrait of the ancestral master, so he requested to leave home. He was ordained at the age of twenty-two. He traveled around to pay homage to Zen Master Jian of Mount Deshan. Zen Master Jian asked, 'Do you understand?' Huigong said, 'What to do?' Zen Master Jian said, 'Please meet.' Huigong said, 'Do you recognize?' Zen Master Jian laughed and then allowed Huigong to enter the inner room. When Zen Master Jian passed away, Huigong and his disciples greatly opened the Dharma seat at Ruilong Temple on Mount Tiantai. At noon on the second day of the twelfth month of the year Guihai in the Tianfu era of the Tang Dynasty, he ordered the assembly to ring the bell. He turned to those around him and said, 'Go.' After saying this, he sat in full lotus posture and passed away. He was eighty-four years old, with sixty-two years of monastic life. His disciples built a pagoda for him.

Monk Waguan of Quanzhou. Deshan asked, 'Do you understand?' The monk said, 'I don't understand.' Deshan said, 'Have you achieved getting rid of this 'don't understand'?' The monk said, 'Don't understand getting rid of what?' Deshan said, 'You are like a lump of iron.' The monk then pulled up his robe and paid homage to Deshan.

Zen Master Jian of Gaoting in Xiangzhou. Initially, seeing Deshan across the river, he respectfully put his palms together and said, 'Buchen (a Zen term, meaning please enlighten me).' Deshan beckoned him again with the fan in his hand. The Zen master suddenly attained enlightenment.

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乃橫趨而去。更不回顧。後於襄州開法。嗣德山。

洪州大寧感潭資國和尚。白兆問。家內停喪請師慰問。師曰。苦痛蒼天。兆曰。死卻爺死卻娘。師打而趁之。師凡遇僧來。亦多以拄杖打趁。

前潭州石霜山慶諸禪師法嗣

河中南際山僧一禪師。僧問。幸獲親近乞師指示。師曰。我若指示即屈著汝。僧曰。教學人作么生即是。師曰。切忌是非。問如何是衲僧氣息。師曰。還曾熏著汝也無。問類即不問如何是異。師曰。要頭即一任斫將去。問如何是法身主。師曰。不過來。又問。如何是毗盧師。師曰。不超越。師初居末山。后閩帥請開法。于長慶禪苑卒。謚本凈大師。塔曰無塵。

潭州大光山居誨禪師京兆人也。姓王氏。初造于石霜之室。函丈請益經二載。又令主北塔。麻衣草屨殆忘身意。一日石霜將試其所得。垂問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有人不求進。曰憑何。師曰。且不為名。石霜又因疾問曰。除卻今日別更有時也無。師曰。渠亦不道今日是。石霜甚然之。如是徴詰數四酬對無爽。盤桓二十餘祀。瀏陽信士胡公請居大光山提唱宗致。有僧問。只如達磨是祖否。師曰。不是祖。僧曰。既不是祖又來作什麼。師曰。為汝不薦祖。僧曰。薦后如何。師曰。方知不是祖

【現代漢語翻譯】 現代漢語譯本：於是徑直走開，再也沒有回頭。後來在襄州開創佛法，繼承了德山的道統。

洪州大寧感潭資國和尚，白兆問道：『家中有人去世，請師父前去慰問。』和尚說：『真是令人悲痛啊！』白兆說：『是死了父親和母親。』和尚便打他，並將他趕走。和尚每當遇到僧人前來，也大多用拄杖打他們，並將他們趕走。

前潭州石霜山慶諸禪師的法嗣

河中南際山僧一禪師，有僧人問道：『有幸能夠親近您，請師父指示。』禪師說：『我如果指示你，就委屈了你。』僧人說：『那麼學人應該怎麼做呢？』禪師說：『切記不要說是非。』問：『什麼是衲僧的氣息？』禪師說：『你難道沒有被熏到嗎？』問：『類同之處就不問了，什麼是不同之處？』禪師說：『想要我的頭，就任你砍去。』問：『什麼是法身之主？』禪師說：『不會過來。』又問：『什麼是毗盧師（Vairocana，意為光明遍照）？』禪師說：『不會超越。』禪師最初住在末山，後來閩地的長官請他開創佛法，在長慶禪苑去世，謚號為本凈大師，塔名為無塵。

潭州大光山居誨禪師，是京兆人，姓王。最初到石霜禪師處參學，在禪房請教了兩年，又被安排主管北塔。他身穿麻衣，腳穿草鞋，幾乎忘記了自己的身心。有一天，石霜禪師想要測試他的領悟，問道：『國家每年都放榜選拔舉人，他們到朝廷拜謝了嗎？』禪師說：『有人不求進取。』石霜禪師問：『憑什麼？』禪師說：『只是不爲了名利。』石霜禪師又因病問道：『除了今天，還有別的日子嗎？』禪師說：『它也不會說今天就是。』石霜禪師非常認可他。像這樣提問考察了好幾次，回答都沒有差錯。他在石霜山住了二十多年，瀏陽的信士胡公請他到大光山弘揚宗門宗旨。有僧人問道：『達磨（Bodhidharma，意為菩提達摩）是祖師嗎？』禪師說：『不是祖師。』僧人說：『既然不是祖師，那他來做什麼？』禪師說：『因為你不認識祖師。』僧人說：『認識之後如何？』禪師說：『才知道不是祖師。』

【English Translation】 English version: Then he went straight away, never looking back. Later, he established the Dharma in Xiangzhou, succeeding Deshan.

Great Ning Gantan Ziguo, a monk from Hongzhou, was asked by Baizhao: 'There is a funeral at my home, please come and offer condolences.' The monk said, 'How painful!' Baizhao said, 'My father and mother have died.' The monk struck him and drove him away. Whenever monks came to him, the monk often struck them with his staff and drove them away.

Successor of Zen Master Qingzhu of Shishuang Mountain in Tanzhou

Zen Master Yi, a monk from Nanji Mountain in Hezhong, was asked by a monk: 'I am fortunate to be close to you, please give me instructions.' The Zen master said, 'If I instruct you, I would be demeaning you.' The monk said, 'Then what should a student do?' The Zen master said, 'Be sure to avoid right and wrong.' Asked, 'What is the breath of a mendicant monk?' The Zen master said, 'Have you ever been熏 (xun, means smoked or influenced) by it?' Asked, 'I won't ask about similarities, what are the differences?' The Zen master said, 'If you want my head, you can chop it off.' Asked, 'What is the master of the Dharmakaya (Dharmakaya, meaning the body of the law)?' The Zen master said, 'It doesn't come over.' He also asked, 'What is Vairocana (Vairocana, meaning the one who illuminates everywhere)?' The Zen master said, 'It doesn't transcend.' The Zen master first lived in Moshan, and later the governor of Min invited him to establish the Dharma. He died in Changqing Zen Garden and was given the posthumous title of Master Benjing. His pagoda was named Wuchen.

Zen Master Juhui of Daguang Mountain in Tanzhou was from Jingzhao, with the surname Wang. He first went to Zen Master Shishuang to study, asking for instruction in the abbot's room for two years, and was then assigned to manage the North Pagoda. He wore hemp clothes and straw sandals, almost forgetting his own body and mind. One day, Zen Master Shishuang wanted to test his understanding and asked, 'The country releases the list of successful candidates every year. Do they go to the court to thank the emperor?' The Zen master said, 'Some people do not seek advancement.' Zen Master Shishuang asked, 'Why?' The Zen master said, 'They are simply not doing it for fame.' Zen Master Shishuang also asked due to illness, 'Besides today, is there another time?' The Zen master said, 'It also doesn't say that today is the day.' Zen Master Shishuang greatly approved of him. He questioned and examined him several times like this, and his answers were always correct. He lived on Shishuang Mountain for more than twenty years. Hu Gong, a devout believer from Liuyang, invited him to Daguang Mountain to promote the principles of the sect. A monk asked, 'Is Bodhidharma (Bodhidharma, meaning enlightenment dharma) the patriarch?' The Zen master said, 'He is not the patriarch.' The monk said, 'Since he is not the patriarch, what did he come for?' The Zen master said, 'Because you do not recognize the patriarch.' The monk said, 'What happens after recognizing him?' The Zen master said, 'Then you will know that he is not the patriarch.'

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。問混沌未分時如何。師曰。時教阿誰敘。師又曰。一代時教只是收拾一代時人。直饒剝徹底。也只是成得個了事人。汝不可便將當卻衲衣下事。所以道。四十九年明不盡。四十九年標不起。凡示學徒大要如此。唐天覆三年癸亥九月三日歸寂。壽六十有七。

廬山棲賢懷祐禪師泉州仙遊人也。受業於九坐山陳禪師。尋參學預石霜之室。既承奧旨居於謝山。其道未震復。遷止棲賢。徒侶臻萃。僧問。如何是五老峰前句。師曰。萬古千秋。僧曰。恁么莫成嗣絕也無。師曰。躊躇欲與誰。僧問。自遠而來。請師激發。師曰。也不憑時。曰請師憑時。師曰。我亦不換。問如何是法法無差。師曰。雪上更加霜。師后終於廬山。謚玄悟大師。塔曰傳燈。

筠州九峰道虔禪師。福州侯官人也。姓劉氏。遍歷法會。后受石霜印記。化徒於九峰焉。師上堂有僧問。無間中人行什麼行。師曰。畜生行。曰畜生復行什麼行。師曰。無間行。曰此猶是長生路上人。師曰。汝須知有不共命者。曰不共什麼命。師曰。長生氣不常。師又曰。諸兄弟還識得命么。欲知命流泉是命。湛寂是身。千波競涌是文殊境界。一亙晴空是普賢床榻。其次借一句子是指月。于中事是話月。從上宗門中事如節度使信旗。且如諸方先德未建許多名目指陳已前

【現代漢語翻譯】 現代漢語譯本： 僧問：混沌未分時是如何的？（混沌未分時是什麼樣的？） 師說：那時教誰來說？（那個時候讓誰來說呢？） 師又說：一代時教只是收拾一代時人。（一代的教法只是爲了教化一代的人。） 即使剝得徹底，也只是成就一個了事人。（即使徹底領悟，也只是成就一個明白事理的人。） 你不可便將它當作衲衣下的事。（你不能輕易地將它當作修行的事情。） 所以說：四十九年明不盡，四十九年標不起。（四十九年也說不盡，四十九年也表達不出來。） 凡是教導學徒，大要如此。（凡是教導學生，大概就是這樣。） 唐天覆三年癸亥九月三日圓寂，享年六十七歲。 廬山棲賢懷祐禪師，泉州仙遊人。 在九坐山陳禪師處學習，後來參學于石霜門下。 既然領悟了石霜的奧妙，就住在謝山。 他的道風還沒有興盛，就遷居到棲賢。 徒弟們都聚集到這裡。 僧人問：如何是五老峰前句？（什麼是五老峰前的景象？） 師說：萬古千秋。（亙古不變。） 僧人說：這樣說來，莫不是要斷絕傳承了嗎？ 師說：躊躇要給誰呢？（我在猶豫要傳給誰呢？） 僧人問：從遠方而來，請師父啓發。 師說：也不憑時。（也不看時機。） 僧人說：請師父看時機。 師說：我也不換。（我也不改變。） 問：如何是法法無差？（什麼是法法平等？） 師說：雪上更加霜。（雪上加霜。） 師父後來在廬山圓寂，謚號玄悟大師，塔名傳燈。 筠州九峰道虔禪師，福州侯官人，姓劉。 遍訪各處法會，后得到石霜的印可，在九峰教化徒弟。 師父上堂時，有僧人問：無間地獄中的人做什麼行？（在地獄中的人做什麼？） 師說：畜生行。（做畜生的行為。） 僧人說：畜生又做什麼行？ 師說：無間行。（做地獄的行為。） 僧人說：這還是長生路上的人。（這還是在輪迴路上的人。） 師說：你須知有不共命者。（你要知道有不一樣的生命。） 僧人說：不共什麼命？ 師說：長生氣不常。（長生的氣息不會永遠存在。） 師又說：各位兄弟還認識自己的生命嗎？ 想知道生命是什麼嗎？流動的泉水就是生命，湛然寂靜就是身體。 千波競涌是文殊（Manjusri）境界，一亙晴空是普賢（Samantabhadra）床榻。 其次，借一句子是指月，于中事是話月。 從上宗門中事如節度使信旗。 且如諸方先德未建許多名目指陳已前（例如各方先德還沒有建立許多名目指點之前）

【English Translation】 English version: Monk asked: 'What is it like when chaos is not yet separated?' (What is it like when chaos is undivided?) The master said: 'Who would I teach at that time?' (Who would narrate at that time?) The master also said: 'The teachings of a generation are only to guide the people of that generation.' (The teachings of a generation are only to guide the people of that generation.) Even if you peel it thoroughly, you only achieve a person who understands things. (Even if you understand thoroughly, you only become a person who understands things.) You must not take it as the matter under the patched robe. (You must not easily take it as a matter of practice.) Therefore, it is said: 'Forty-nine years cannot be fully explained, forty-nine years cannot be marked.' (Forty-nine years cannot be fully explained, forty-nine years cannot be marked.) The main point of teaching disciples is like this. (The main point of teaching disciples is like this.) He passed away on the third day of the ninth month of the year Guihai in the third year of Tianfu of the Tang Dynasty, at the age of sixty-seven. Zen Master Huaiyou of Qixian Temple on Mount Lu was from Xianyou, Quanzhou. He studied with Zen Master Chen of Mount Jiuzuo, and later studied under Shishuang. Since he understood the mysteries of Shishuang, he lived in Xie Mountain. His way had not yet flourished, so he moved to Qixian. Disciples gathered here. A monk asked: 'What is the phrase before the Five Old Peaks?' (What is the scene before the Five Old Peaks?) The master said: 'Ten thousand ages and a thousand autumns.' (Eternally unchanging.) The monk said: 'In that case, isn't it going to cut off the lineage?' The master said: 'Hesitating to give it to whom?' (I am hesitating to whom to pass it on?) A monk asked: 'I have come from afar, please inspire me, Master.' The master said: 'Not relying on time either.' (Not relying on the timing either.) The monk said: 'Please rely on time, Master.' The master said: 'I will not change either.' (I will not change either.) Asked: 'What is it that all dharmas are without difference?' (What is it that all dharmas are equal?) The master said: 'Adding frost on snow.' (Adding frost on snow.) The master later passed away on Mount Lu, with the posthumous title of Great Master Xuanwu, and the pagoda was named Chuandeng. Zen Master Daoqian of Jiufeng in Yunzhou was from Houguan, Fuzhou, with the surname Liu. He visited various Dharma assemblies and later received the seal of approval from Shishuang, teaching disciples in Jiufeng. When the master ascended the hall, a monk asked: 'What practice do people in the Avici hell do?' (What do people in hell do?) The master said: 'Animal practice.' (Doing animal behavior.) The monk said: 'What practice do animals do again?' The master said: 'Avici practice.' (Doing hellish behavior.) The monk said: 'These are still people on the road to longevity.' (These are still people on the road to reincarnation.) The master said: 'You must know that there are those who do not share the same life.' (You must know that there are different lives.) The monk said: 'What life do they not share?' The master said: 'The breath of longevity is not constant.' (The breath of longevity will not last forever.) The master also said: 'Do you brothers still recognize your own lives?' Do you want to know what life is? The flowing spring is life, and serene stillness is the body. The myriad waves surging are the realm of Manjusri (Manjusri), and the clear sky is the bed of Samantabhadra (Samantabhadra). Secondly, using a phrase to point to the moon is like talking about the moon. The matter in the ancestral gate from above is like the banner of a military governor. Moreover, before the virtuous ones of various places established many names and pointed them out

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。諸兄弟約什麼體格商量到遮里。不假三寸試話會看。不假耳根試辨聽看。不假眼試辨白看。所以道。聲前拋不出。句后不藏形。盡乾坤都來是汝當人個體。向什麼處安眼耳鼻舌。莫但向意根下圖度作解。盡未來際亦未有休歇分。所以古人道。擬將心意學玄宗。狀似西行卻向東。時有僧問。九重無信恩赦何來。師曰。流光雖遍閫內不周。曰流光與閫內相去多少。師曰。淥水騰波青山秀色。問人人盡言請益。未審師將何拯濟。師曰。汝道巨岳還曾乏寸土也無。曰恁么即四海蔘尋當爲何事。師曰。演若迷頭心自狂。曰還有不狂者也無。師曰有。曰如何是不狂者。師曰。突曉途中眼不開。問如何是學人自己。師曰。更問阿誰。曰便恁么承當時如何。師曰。須彌還更戴須彌么。問祖祖相傳復傳何法。師曰。釋迦慳迦葉富。曰畢竟傳底事作么生。師曰。同歲老人分夜燈。問諸佛非我道。如何是我道。師曰。我道非諸佛。曰既非諸佛。為什麼卻立我道。師曰。適來暫喚來。如今卻遣出。曰為什麼卻遣出。師曰。若不遣出眼裡塵生。問一切處覓不得。豈不是聖。師曰。是什麼聖。曰牛頭未見四祖時豈不是聖。師曰。是聖境未忘。曰二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉。問承古有言真心妄心如何。師曰。是立真顯妄

【現代漢語翻譯】 現代漢語譯本 各位同修在討論什麼呢？不需要用三寸之舌來試探，看看能否領會；不需要用耳朵來分辨，看看能否聽懂；不需要用眼睛來分辨，看看能否明白。所以說，在聲音出現之前無法拋出，在語句結束之後無法隱藏形跡。整個宇宙都是你當下的個體，要把眼、耳、鼻、舌安放在哪裡呢？不要只是在意根上下功夫去揣測理解，即使到未來永無止境也無法停止。所以古人說：『如果想用心意來學習玄宗，就像向西走卻反而向東。』當時有僧人問：『即使在深宮中，沒有皇帝的恩赦，又從哪裡得到呢？』 師父說：『陽光雖然普照，但宮闈之內也有照不到的地方。』 僧人問：『陽光和宮闈之間相隔多少？』 師父說：『碧綠的水面騰起波浪，青翠的山峰顯露秀色。』 有人問：『人人都說要請教，不知道師父您用什麼來拯救幫助我們？』 師父說：『你說巨大的山嶽還缺少過一寸土嗎？』 僧人說：『這樣說來，四處參訪是爲了什麼呢？』 師父說：『就像演若達多迷失了自己的頭，心就狂亂了。』 僧人問：『還有不狂亂的人嗎？』 師父說：『有。』 僧人問：『什麼是不狂亂的人？』 師父說：『天剛亮的時候，眼睛還沒有睜開。』 僧人問：『什麼是學人自己？』 師父說：『還要問誰？』 僧人問：『如果就這樣承擔下來，當時會怎麼樣？』 師父說：『須彌山還需要再戴一座須彌山嗎？』 僧人問：『祖師們代代相傳，到底傳的是什麼法？』 師父說：『釋迦牟尼（Śākyamuni）[佛陀的名字，意為釋迦族的聖人]吝嗇，迦葉（Kāśyapa）[佛陀的弟子，以頭陀苦行著稱]富有。』 僧人問：『到底傳的是什麼事？』 師父說：『同歲的老人分夜裡的燈。』 僧人問：『諸佛不是我的道，那什麼是我的道？』 師父說：『我說我的道不是諸佛。』 僧人問：『既然不是諸佛，為什麼還要立我的道？』 師父說：『剛才暫時叫你來，現在卻要遣你出去。』 僧人問：『為什麼要遣我出去？』 師父說：『如果不遣你出去，眼裡就會生出塵埃。』 僧人問：『在一切處都找不到，難道不是聖人嗎？』 師父說：『是什麼聖人？』 僧人問：『牛頭（Niútóu）[指牛頭宗，禪宗支派]在沒有見到四祖（Sìzǔ）[指禪宗四祖道信]的時候，難道不是聖人嗎？』 師父說：『是聖境未忘。』 僧人問：『兩位聖人相差多少？』 師父說：『塵世中雖然有隱形的法術，怎奈全身都進入了帝鄉。』 僧人問：『承蒙古人有言，真心和妄心是怎麼回事？』 師父說：『這是爲了確立真而顯示妄。』

【English Translation】 English version What are you brothers discussing here? There's no need to test with a three-inch tongue to see if you can comprehend; no need to discern with your ears to see if you can understand; no need to distinguish with your eyes to see if you can perceive. Therefore, it is said: 'Before the sound arises, it cannot be thrown out; after the sentence ends, it cannot hide its form.' The entire universe is your individual self at this moment. Where should you place your eyes, ears, nose, and tongue? Do not merely rely on the root of intention to speculate and interpret, for even into the endless future, there will be no cessation. Therefore, the ancients said: 'If you try to learn the profound teachings with your mind, it's like heading west but going east instead.' At that time, a monk asked: 'Even in the deep palace, without the emperor's grace and pardon, where does it come from?' The master said: 'Although the sunlight shines everywhere, there are places within the palace that it does not reach.' The monk asked: 'How far apart are the sunlight and the palace?' The master said: 'Green waters rise in waves, and verdant mountains reveal their beauty.' Someone asked: 'Everyone says they want to seek instruction, but I don't know what you, Master, use to save and help us?' The master said: 'Do you say that a huge mountain ever lacks an inch of soil?' The monk said: 'In that case, what is the purpose of seeking everywhere?' The master said: 'Like Yánruòdáduō (演若達多) [a person in Buddhist scriptures who mistakes his head for something else] losing his own head, the mind becomes deranged.' The monk asked: 'Are there those who are not deranged?' The master said: 'Yes.' The monk asked: 'What are those who are not deranged like?' The master said: 'On the road at dawn, the eyes have not yet opened.' The monk asked: 'What is the student's own self?' The master said: 'Who else are you asking?' The monk asked: 'If I were to accept it just like that, what would happen at that moment?' The master said: 'Does Mount Sumeru (須彌) [the central mountain in Buddhist cosmology] need to wear another Mount Sumeru?' The monk asked: 'What Dharma (法) [teachings] is passed down from generation to generation by the ancestral teachers?' The master said: 'Śākyamuni (釋迦牟尼) [the name of the Buddha, meaning the sage of the Shakya clan] is stingy, and Kāśyapa (迦葉) [a disciple of the Buddha, known for his ascetic practices] is wealthy.' The monk asked: 'What exactly is being transmitted?' The master said: 'Old men of the same age share the night lamp.' The monk asked: 'The Buddhas are not my way, so what is my way?' The master said: 'I say my way is not the Buddhas.' The monk asked: 'Since it is not the Buddhas, why establish my way?' The master said: 'I temporarily called you here just now, but now I am sending you away.' The monk asked: 'Why are you sending me away?' The master said: 'If I don't send you away, dust will grow in your eyes.' The monk asked: 'If it cannot be found anywhere, isn't that a sage?' The master said: 'What kind of sage?' The monk asked: 'Wasn't Niútóu (牛頭) [referring to the Niútóu School, a branch of Chan Buddhism] a sage before he met the Fourth Patriarch (四祖) [referring to Dàoxìn, the Fourth Patriarch of Chan Buddhism]?' The master said: 'It is the unforgotten state of sagehood.' The monk asked: 'How far apart are the two sages?' The master said: 'Although there are techniques of invisibility in the dust, how can one entirely enter the imperial land?' The monk asked: 'I have heard the ancients say, what about the true mind and the false mind?' The master said: 'This is to establish the true and reveal the false.'

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。曰如何是真心。師曰。不雜食。曰如何是妄心。師曰。攀緣起倒是。曰離此二途如何是學人本體。師曰。本體不離。曰為什麼不離。師曰。不敬功德天。誰嫌黑暗女。問承古有言盡乾坤都來是個眼。如何是乾坤眼。師曰。乾坤在里許。曰乾坤眼何在。師曰。正是乾坤眼。曰還照矚也無。師曰。不借三光勢。曰既不借三光勢。憑何喚作乾坤眼。師曰。若不如是髑髏前見鬼人無數。問一筆丹青為什麼貌不得。師曰。僧繇卻許志公。曰未審僧繇得什麼人證旨卻許志公。師曰。烏龜稽首須彌柱。問動容沈古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰學人不會。師曰。不會即燒香供養本爺孃。師后住泐潭而終。謚大覺禪師。塔曰圓寂。

臺州涌泉景欣禪師泉州仙遊人也。本白雲山受業。得石霜開示而止丹丘涌泉之蘭若。一日師不披袈裟吃飯。有僧問莫成俗否。師曰。即今豈是僧耶有強德二禪客到。于路次見師騎牛。不識師乃曰。蹄角甚分明。爭奈騎者不識。師驟牛而去。二禪客憩于樹下煎茶。師回下牛近前不審與坐喫茶。師問曰。二禪客近離什麼處。曰離那邊。師曰。那邊事作么生。彼提起茶盞。師曰。此猶是遮邊。那邊事作么生。二人無對。師曰。莫道騎者不識好。

潭州云蓋山志元號圓凈大師。游

方時。問云居曰。志元不奈何時如何。云居曰。只為阇梨功力不到處。師不禮拜而退。遂參石霜。亦如前問石霜曰。非但阇梨老僧亦不奈何。師曰。和尚為什麼不奈何。石霜曰。老僧若奈何拈過汝不奈何(別有問答。石霜章出之)有僧問如何是佛。師曰。黃面底是。曰如何是法。師曰。藏里是問然燈未出時如何。師曰。昧不得。問蛇子為什麼吞蛇師。師曰。通身色不同。問如何是衲僧。師曰。參尋訪道。

潭州谷山藏禪師。僧問。祖意教意是一是二。師曰。青天白日夜半濃霜。

福山覆船山洪薦禪師。僧問。如何是本來面目。師閉目吐舌。又開目吐舌。僧曰。本來有如許多面目。師曰。適來見什麼問路逢達道人不將語默對。未審將什麼對。師曰。老僧也恁么。師將示滅三日前。令侍者喚第一坐來。師臥出氣一聲第一坐喚侍者曰。和尚渴要湯水吃。師乃面壁而臥。臨終令集眾。乃展兩手出舌示之。時第三坐曰。諸人和尚舌根硬也。師曰。苦哉苦哉。誠如第三坐所言。舌根硬去也。再言之而告寂。謚紹隆大師。塔曰廣濟。

朗州德山存德號慧空大師(第六世住)僧問。如何是一句。師曰。更請問。問如何是和尚仙陀婆。師曰。昨夜三更見月明。

吉州崇恩和尚。僧問。祖意教意是一是二。師曰。

【現代漢語翻譯】 當時，有僧人問云居禪師：『志元遇到無法應對的情況時該怎麼辦？』云居禪師說：『只因爲你（阇梨，梵語 Acharya，意為導師）的功力還不到家。』這位僧人沒有禮拜就離開了，於是去參訪石霜禪師，也像之前一樣問。石霜禪師說：『不只是你，老僧我也無法應對。』僧人問：『和尚為什麼無法應對？』石霜禪師說：『老僧如果能應對，就把你的無法應對拿走了。』（另有問答，出自石霜章）有僧人問：『什麼是佛？』禪師說：『黃麵皮的就是。』問：『什麼是法？』禪師說：『在經藏里。』問：『然燈佛（Dipamkara）未出世時是什麼樣子？』禪師說：『掩蓋不了。』問：『蛇為什麼吞蛇師？』禪師說：『全身顏色不同。』問：『什麼是衲僧？』禪師說：『參訪尋道。』

潭州谷山藏禪師。有僧人問：『祖意（Patriarch's intention）和教意（teaching's intention）是一還是二？』禪師說：『****夜半濃霜。』

福山覆船山洪薦禪師。有僧人問：『什麼是本來面目？』禪師閉上眼睛，吐出舌頭，又睜開眼睛，吐出舌頭。僧人說：『本來有這麼多面目嗎？』禪師說：『剛才你看見了什麼？』問：『路上遇到得道之人，不以言語或沉默相對，那用什麼相對？』禪師說：『老僧我也是這樣。』禪師在示寂（parinirvana）前三天，讓侍者叫來首座。禪師躺著，出了一口氣，首座對侍者說：『和尚想喝湯水。』禪師於是面壁而臥。臨終時召集眾人，伸出雙手，吐出舌頭給他們看。當時第三座說：『各位，和尚的舌根真硬啊！』禪師說：『苦啊苦啊！正如第三座所說，舌根硬了啊！』說完這些話就圓寂了。謚號紹隆大師，塔名廣濟。

朗州德山存德，號慧空大師（第六世住持）。有僧人問：『什麼是第一句？』禪師說：『請再問。』問：『什麼是和尚的仙陀婆（Sendhava，梵語，根據語境有鹽、水、馬等多種意思）？』禪師說：『昨夜三更見月明。』

吉州崇恩和尚。有僧人問：『祖意和教意是一還是二？』禪師說：

【English Translation】 At that time, a monk asked Zen Master Yunju: 'What should Zhiyuan do when he encounters a situation he cannot handle?' Zen Master Yunju said: 'It's just because your (Acharya's) skill is not up to par.' The monk left without bowing and went to visit Zen Master Shishuang, asking the same question as before. Zen Master Shishuang said: 'Not only you, but this old monk also cannot handle it.' The monk asked: 'Why can't the Abbot handle it?' Zen Master Shishuang said: 'If this old monk could handle it, I would have taken away your inability to handle it.' (There are other questions and answers, which come from the Shishuang chapter.) A monk asked: 'What is Buddha?' The Zen master said: 'The one with the yellow face.' Asked: 'What is Dharma?' The Zen master said: 'It's in the Sutra Pitaka.' Asked: 'What was it like when Dipamkara Buddha had not yet appeared in the world?' The Zen master said: 'It cannot be concealed.' Asked: 'Why does the snake swallow the snake charmer?' The Zen master said: 'The colors of the whole body are different.' Asked: 'What is a mendicant monk?' The Zen master said: 'Visiting and seeking the Way.'

Zen Master Zang of Gushan in Tanzhou. A monk asked: 'Are the Patriarch's intention and the teaching's intention one or two?' The Zen master said: '**** Thick frost in the middle of the night.'

Zen Master Hongjian of Fushan Fuchuan Mountain. A monk asked: 'What is the original face?' The Zen master closed his eyes, stuck out his tongue, and then opened his eyes and stuck out his tongue. The monk said: 'Are there so many original faces?' The Zen master said: 'What did you see just now?' Asked: 'When you meet a Taoist on the road, you don't respond with words or silence. What do you respond with?' The Zen master said: 'This old monk is also like that.' Three days before his parinirvana, the Zen master asked the attendant to call the first seat. The Zen master lay down, let out a breath, and the first seat said to the attendant: 'The Abbot wants to drink soup.' The Zen master then lay facing the wall. When he was dying, he gathered the crowd, stretched out his hands, and stuck out his tongue for them to see. At that time, the third seat said: 'Everyone, the Abbot's tongue root is really hard!' The Zen master said: 'Bitter, bitter! As the third seat said, the tongue root is hard!' After saying these words, he passed away. His posthumous title was Great Master Shaolong, and the pagoda was named Guangji.

Cunde of Mount Deshan in Langzhou, named Great Master Huikong (sixth abbot). A monk asked: 'What is the first sentence?' The Zen master said: 'Please ask again.' Asked: 'What is the Abbot's Sendhava?' The Zen master said: 'I saw the bright moon at midnight last night.'

Abbot Chongen of Jizhou. A monk asked: 'Are the Patriarch's intention and the teaching's intention one or two?' The Zen master said:

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少林雖有月。蔥嶺不穿云。

石霜輝禪師(第三世住)僧問。佛出世先度五俱輪。和尚出世先度何人。師曰。總不度。曰為什麼不度。師曰。為伊不是五俱輪。問如何是和尚家風。師曰。竹箸瓦碗。

郢州芭蕉和尚。僧問。從上宗乘如何舉唱。師曰。已被冷眼人覷破了。問不落諸緣。請師直指。師曰。有問有答。問如何是和尚為人一句。師曰。只恐阇梨不問。

潭州肥田伏和尚號慧覺大師。僧問。此地名什麼。師曰。肥田。曰宜什麼。師以拄杖打而趁之。

潭州鹿苑暉禪師。僧問。不假諸緣請僧道。師敲火爐。僧曰。親切處更請一言。師曰。莫睡語。問牛頭未見四祖時如何。師曰。如月在水。曰見后如何。師曰。如水在月。問祖祖相傳未審傳個什麼。師曰。汝問我我問汝。僧曰。恁么即緇素不分也。師曰。什麼處去來。

潭州寶蓋約禪師。僧問。寶蓋高高掛。其中事若何。請師言下旨。一句不消多。師曰。寶蓋掛空中。有路不曾通。儻求言下旨。便是有西東。

越州雲門山拯迷寺海晏禪師。僧問。如何是衲衣下事。師曰。如人咬硬石頭。問如何是古寺一爐香。師曰。廣大勿人嗅。曰嗅者如何。師曰。六根俱不到。問久向拯迷。到來為什麼不見拯迷。師曰。阇梨不識拯迷。

【現代漢語翻譯】 現代漢語譯本： 少林寺即使有明月，蔥嶺（Pamir Mountains）也被雲霧籠罩。

石霜輝禪師（Shishuang Hui Chan Master，第三世住持）有僧人問：『佛陀出世首先度化五俱輪（five aggregates）。和尚您出世首先度化何人？』禪師說：『總不度化。』僧人問：『為什麼不度化？』禪師說：『因為他們不是五俱輪。』又問：『如何是和尚您的家風？』禪師說：『竹筷瓦碗。』

郢州芭蕉和尚（Yingzhou Bajiao He Shang）有僧人問：『從上的宗乘如何舉唱？』禪師說：『已被冷眼人看破了。』又問：『不落入諸緣，請禪師您直指。』禪師說：『有問有答。』又問：『如何是和尚您為人的一句話？』禪師說：『只怕你（阇梨，disciple）不問。』

潭州肥田伏和尚，號慧覺大師（Tan Zhou Feitian Fu He Shang, named Huijue Da Shi）。有僧人問：『此地名叫什麼？』禪師說：『肥田。』問：『適宜種什麼？』禪師用拄杖打他並趕走了他。

潭州鹿苑暉禪師（Tan Zhou Luyuan Hui Chan Master）。有僧人問：『不憑藉諸緣，請禪師您說。』禪師敲打火爐。僧人說：『在親切處更請您說一句。』禪師說：『不要說夢話。』又問：『牛頭（Niutou，法融，Farong）未見四祖（Fourth Patriarch，道信，Daoxin）時如何？』禪師說：『如月在水中。』問：『見后如何？』禪師說：『如水在月中。』又問：『祖祖相傳，不知傳的是什麼？』禪師說：『你問我，我問你。』僧人說：『這樣說來，就是僧俗不分了。』禪師說：『從什麼地方來？』

潭州寶蓋約禪師（Tan Zhou Baogai Yue Chan Master）。有僧人問：『寶蓋高高掛，其中的事情如何？請禪師您用一句話點明宗旨，一句不多說。』禪師說：『寶蓋掛在空中，有路卻不曾通行。如果要求言下旨，便是有東西之分。』

越州雲門山拯迷寺海晏禪師（Yue Zhou Yunmen Shan Zhengmi Temple Haiyan Chan Master）。有僧人問：『如何是衲衣下的事？』禪師說：『如人咬硬石頭。』又問：『如何是古寺一爐香？』禪師說：『廣大無人嗅。』問：『嗅者如何？』禪師說：『六根都達不到。』又問：『久仰拯迷之名，到來為什麼不見拯迷？』禪師說：『你（阇梨，disciple）不認識拯迷。』

【English Translation】 English version: Shaolin Temple may have the moon, but the Pamir Mountains are shrouded in clouds.

A monk asked Zen Master Shishuang Hui (third abbot): 'When the Buddha appeared in the world, he first liberated the five aggregates (five skandhas). When you, Master, appear in the world, whom do you liberate first?' The Master said, 'I don't liberate anyone at all.' The monk asked, 'Why don't you liberate anyone?' The Master said, 'Because they are not the five aggregates.' He also asked, 'What is the style of your household, Master?' The Master said, 'Bamboo chopsticks and earthenware bowls.'

A monk asked Zen Master Bajiao of Yingzhou: 'How is the supreme vehicle (Zongcheng) proclaimed?' The Master said, 'It has already been seen through by cold-eyed people.' He also asked, 'Without falling into conditions, please point directly, Master.' The Master said, 'There is asking and answering.' He also asked, 'What is a single phrase of the Master's way of being?' The Master said, 'I'm only afraid that you (Jali, disciple) won't ask.'

A monk asked Zen Master Feitian Fu of Tanzhou, named Huijue Da Shi: 'What is this place called?' The Master said, 'Feitian (Fertile Field).' He asked, 'What is suitable to plant?' The Master struck him with his staff and chased him away.

A monk asked Zen Master Hui of Luyuan in Tanzhou: 'Without relying on conditions, please speak, Master.' The Master knocked on the fire stove. The monk said, 'Please say one more word at the intimate place.' The Master said, 'Don't speak in your sleep.' He also asked, 'What was it like when Niutou (Farong) had not yet seen the Fourth Patriarch (Daoxin)?' The Master said, 'Like the moon in the water.' He asked, 'What is it like after seeing him?' The Master said, 'Like the water in the moon.' He also asked, 'What is being transmitted from ancestor to ancestor?' The Master said, 'You ask me, and I ask you.' The monk said, 'In that case, there is no distinction between monks and laypeople.' The Master said, 'Where did you come from?'

A monk asked Zen Master Yue of Baogai in Tanzhou: 'The Baogai (precious canopy) hangs high, what is the matter within it? Please, Master, point out the essence in a single phrase, not a word more.' The Master said, 'The Baogai hangs in the air, there is a road but it has never been traveled. If you seek the essence in a phrase, then there is east and west.'

A monk asked Zen Master Haiyan of Zhengmi Temple on Yunmen Mountain in Yuezhou: 'What is the matter under the kasaya (衲衣, na-yi)?' The Master said, 'Like a person biting a hard stone.' He also asked, 'What is the single incense burner of the ancient temple?' The Master said, 'Vast and no one smells it.' He asked, 'What about those who smell it?' The Master said, 'The six senses do not reach it.' He also asked, 'I have long admired the name of Zhengmi (Deliverance from Confusion), why don't I see Zhengmi upon arrival?' The Master said, 'You (Jali, disciple) do not recognize Zhengmi.'

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湖南文殊和尚。僧問。僧繇為什麼貌志公不得。師曰。非但僧繇。志公也貌不成。曰志公為什麼貌不成。師曰。彩繢不將來。曰和尚還貌得也無。師曰。我亦貌不得。曰和尚為什麼貌不得。師曰。渠不以茍我顏色教。我作么生貌。問如何是密室。師曰。緊不就。曰如何是密室中人。師曰。不坐上牛。

鳳翔府石柱和尚。遊方時遇洞山和尚(第三世)垂語曰。有四種人。一人說過佛祖一步行不得。一人行過祖佛一句說不得。一人說得行得。一人說不得行不得。阿那個是其人。師出衆而對曰。一人說過祖佛行不得者。只是無舌不許行。一人行過祖佛一句說不得。者只是無足不許說。一人說得行得者。即是涵蓋相稱。一人說不得行不得。若斷命而求活。此是石女披枷帶鎖。洞山曰。阇梨自己作么生。師曰。該通會上卓卓寧彰。洞山曰。只如海上明公秀又作么生。師曰。幻人相逢拊掌呵呵。

潭州中雲蓋和尚。僧問。和尚開堂當爲何事。師曰。為汝驢漢。曰諸佛出世當爲何事。師曰。為汝驢漢。問祖佛未出世時如何。師曰。像不得。曰出世后如何。師曰。阇梨也須側身始得。問如何是向上一句。師曰。文殊失卻口。曰如何是門頭一句。師曰。頭上插華子。問如何是超百億。師曰。超人不得肯。

河中府棲

【現代漢語翻譯】 現代漢語譯本 湖南文殊和尚。有僧人問：『僧繇（唐代畫家）為什麼畫不像志公（南北朝高僧）？』文殊和尚說：『不僅僅是僧繇，志公自己也畫不像自己。』僧人問：『志公為什麼畫不像自己？』文殊和尚說：『（因為）彩繪描摹不出他的真意。』僧人問：『和尚您能畫得像嗎？』文殊和尚說：『我也畫不像。』僧人問：『和尚您為什麼畫不像？』文殊和尚說：『他不以固定的外貌教導我，我怎麼能畫得像？』又問：『什麼是密室？』文殊和尚說：『緊閉不通。』問：『什麼是密室中的人？』文殊和尚說：『不騎在牛背上。』 鳳翔府石柱和尚。遊方時遇到洞山和尚（第三世），洞山和尚開示說：『有四種人：一種人說，超過佛祖一步都走不得；一種人走過了祖佛，一句話都說不得；一種人說得也行得；一種人說不得也行不得。哪一個是真正的人？』石柱和尚從人群中走出回答說：『一種人說超過祖佛一步都走不得，只是因為沒有舌頭，不允許行走；一種人走過了祖佛一句話都說不得，只是因為沒有腳，不允許說話；一種人說得也行得，就是涵蓋相稱；一種人說不得也行不得，如果斷絕性命而求活，這就像石女披著枷鎖。』洞山和尚問：『你（阇梨）自己怎麼樣？』石柱和尚說：『該通會處，卓卓寧彰。』洞山和尚問：『那麼海上明公秀又怎麼樣呢？』石柱和尚說：『幻人相逢，拊掌呵呵。』 潭州中雲蓋和尚。有僧人問：『和尚開堂講法應當爲了什麼事？』中雲蓋和尚說：『爲了你這頭驢漢。』問：『諸佛出世應當爲了什麼事？』中雲蓋和尚說：『爲了你這頭驢漢。』問：『祖佛未出世時如何？』中雲蓋和尚說：『描摹不出來。』問：『出世后如何？』中雲蓋和尚說：『你（阇梨）也必須側身才能通過。』問：『如何是向上一句？』中雲蓋和尚說：『文殊（菩薩名）失卻口。』問：『如何是門頭一句？』中雲蓋和尚說：『頭上插華子。』問：『如何是超百億？』中雲蓋和尚說：『超越之人不肯承認。』 河中府棲巖和尚。

【English Translation】 English version Hunan, Monk Wenshu. A monk asked, 'Why couldn't Sengyao (a painter in the Tang Dynasty) paint a likeness of Zhigong (a prominent monk in the Southern and Northern Dynasties)?' The Master said, 'Not only Sengyao, but Zhigong himself couldn't paint a likeness of himself.' The monk asked, 'Why couldn't Zhigong paint a likeness of himself?' The Master said, 'Because colors and drawings cannot convey his true meaning.' The monk asked, 'Can you, Master, paint a likeness?' The Master said, 'I also cannot paint a likeness.' The monk asked, 'Why can't you, Master, paint a likeness?' The Master said, 'He doesn't teach me with a fixed appearance, how can I paint a likeness?' He also asked, 'What is a secret chamber?' The Master said, 'Tightly closed and impassable.' Asked, 'What is a person in a secret chamber?' The Master said, 'Not riding on the back of an ox.' Fengxiang Prefecture, Monk Shizhu. While traveling, he encountered Monk Dongshan (the third generation). Monk Dongshan gave a teaching, saying, 'There are four kinds of people: one person says that one cannot take a step beyond the Buddhas and Patriarchs; one person has gone beyond the Buddhas and Patriarchs and cannot say a word; one person can both say and do; one person can neither say nor do. Which one is the real person?' Monk Shizhu stepped out from the crowd and replied, 'One person who says that one cannot take a step beyond the Buddhas and Patriarchs, it is only because they have no tongue and are not allowed to walk; one person who has gone beyond the Buddhas and Patriarchs and cannot say a word, it is only because they have no feet and are not allowed to speak; one person who can both say and do is like a box and lid that perfectly match; one person who can neither say nor do, if they cut off their life to seek life, it is like a stone woman wearing a cangue and chains.' Monk Dongshan asked, 'What about you (Acharya) yourself?' Monk Shizhu said, 'Where it should be understood and met, it is clearly and distinctly manifested.' Monk Dongshan asked, 'Then what about Minggong Xiu of the Sea?' Monk Shizhu said, 'Illusory people meet and clap their hands, laughing heartily.' Tanzhou, Monk Zhongyun Gai. A monk asked, 'What should the Master's opening of the Dharma hall be for?' Monk Zhongyun Gai said, 'For you, you donkey!' Asked, 'What should the Buddhas' appearance in the world be for?' Monk Zhongyun Gai said, 'For you, you donkey!' Asked, 'What was it like before the Buddhas and Patriarchs appeared in the world?' Monk Zhongyun Gai said, 'It cannot be depicted.' Asked, 'What is it like after they appear in the world?' Monk Zhongyun Gai said, 'You (Acharya) must also step aside to pass.' Asked, 'What is the upward phrase?' Monk Zhongyun Gai said, 'Manjusri (name of a Bodhisattva) loses his mouth.' Asked, 'What is the phrase at the gate?' Monk Zhongyun Gai said, 'Wearing flowers on the head.' Asked, 'What is surpassing hundreds of millions?' Monk Zhongyun Gai said, 'The one who surpasses does not acknowledge it.' Hezhong Prefecture, Monk Qiyan.

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巖山大通院存壽禪師。不如何許人也。姓梅氏。初講經論后入石霜之室。隨緣誘化抵于蒲坂。緇素歸心。僧問。蓮華未出水時如何。師曰。汝莫問出水后蓮華事么。僧無語。師平居罕言叩之則應。度弟子四百人。尼眾百數。終壽九十有三。謚真寂大師。

南嶽玄泰上坐不知何許人也。沉靜寡言未嘗衣帛。眾謂之泰布衲。始見德山鑒禪師。升于堂矣。后謁石霜普會禪師。遂入室焉。所居蘭若在衡山之東。號七寶臺。誓不立門徒。四方後進依附。皆用交友之禮。嘗以。衡山多被山民斬木燒畬。為害滋甚。乃作畬山謠。遠邇傳播達於九重。有詔禁止。故岳中蘭若無復延燎師之力也(畬山謠○畬山兒無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝術失根茅草肥。年年斫罷仍栽鋤。千秋終是難□初。又道今年種不多。來年更斫當陽坡。國家壽岳尚如此。不知此理如之何)。將示滅並無僧至。乃自出門召一僧入。付囑令備薪蒸。又留偈曰。

今年六十五　　四大將離主 　其道自玄玄　　箇中無佛祖

不用剃頭　　不須澡浴　　一堆猛火 　千足萬足

偈終端坐垂一足而逝。阇維收舍利。于堅固禪師塔左營小浮圖置之。壽六十有五。

【現代漢語翻譯】 現代漢語譯本 巖山大通院的存壽禪師，不知是哪裡人，姓梅。起初講習經論，後來進入石霜的門下。隨順因緣教化眾生，到達蒲坂。僧人和俗人都歸心於他。有僧人問：『蓮花未出水時是什麼樣的？』禪師說：『你莫非是問出水后的蓮花嗎？』僧人無言以對。禪師平時很少說話，有人請教才回答。度化的弟子有四百人，尼姑一百多人。享年九十三歲，謚號真寂大師。

南嶽玄泰上座，不知是哪裡人。沉靜寡言，從不穿絲綢。人們稱他為泰布衲。起初拜見德山鑒禪師，禪師正在升堂說法。後來拜謁石霜普會禪師，於是進入他的門下。所居住的蘭若（指寺廟或修行處）在衡山的東邊，號稱七寶臺。發誓不收門徒，四方後輩來依附，都用朋友之禮相待。曾經因為衡山多被山民砍伐樹木燒荒，危害非常嚴重，於是作《畬山謠》。遠近傳播，傳到朝廷。有皇帝的詔令禁止。所以衡山中的蘭若不再有被山火蔓延的憂慮了（《畬山謠》：『畬山的孩子什麼也不知道，年年砍斷青山的山脊。其中最好的是衡山的景色，杉樹松樹被利斧摧殘貞潔的樹枝。靈巧的禽鳥野生的仙鶴無處棲身，白雲躲避著青色的煙霧飛散。猿猴的道路斷絕，巖石懸崖顯露出來，靈芝仙草失去根基，茅草雜草長得肥壯。年年砍伐完畢仍然栽種耕耘，千秋萬代終究難以恢復原貌。又說今年種得不多，來年更加砍伐向陽的山坡。國家的壽岳尚且如此，不知道這個道理該怎麼辦』）。將要示寂（指僧人去世）時沒有僧人來到。於是自己出門召來一個僧人進入，囑咐他準備柴火。又留下偈語說：

『今年六十五歲，四大（指地、水、火、風，構成身體的四種元素）將要離開主體。 其中的道理玄妙至極，其中沒有佛也沒有祖。 不用剃頭，不須洗澡，一堆猛火，千足萬足。』

偈語說完，端坐著垂下一隻腳而去世。荼毗（指火葬）后收取捨利（指佛教高僧火化後遺留的結晶體）。在堅固禪師塔的左邊建造小浮圖（指佛塔）安置舍利。享年六十五歲。

【English Translation】 English version Zen Master Cunshou of Datong Temple on Yanshan Mountain, it is not known where he was from, his surname was Mei. Initially, he lectured on scriptures and treatises, later entering the school of Shishuang (Shishuang Qingzhu, a Zen master). He followed the circumstances to teach and transform beings, arriving at Puban. Monks and laypeople alike turned their hearts to him. A monk asked: 'What is the lotus like before it emerges from the water?' The Master said: 'Are you perhaps asking about the lotus after it emerges from the water?' The monk was speechless. The Master rarely spoke in ordinary times, but would respond when asked. He converted four hundred disciples and over a hundred nuns. He lived to the age of ninety-three and was posthumously named Great Master Zhenji.

The Venerable Xuantai of Nanyue, it is not known where he was from. He was quiet and taciturn, and never wore silk. People called him 'Cloth-clad Tai'. He initially met Zen Master Deshan Jian, who was ascending the hall to give a Dharma talk. Later, he visited Zen Master Puhui of Shishuang, and then entered his school. His hermitage was located east of Mount Heng, called Seven Treasure Terrace. He vowed not to accept disciples, and those who came to him later were treated with the courtesy of friends. He once lamented that Mount Heng was being severely damaged by the mountain people who cut down trees and burned the fields. Therefore, he composed the 'Yushan Ballad'. It spread far and wide, reaching the imperial court. An imperial edict was issued to prohibit it. Therefore, the hermitages in Mount Heng no longer had to worry about being burned by wildfires (Yushan Ballad: 'The children of Yushan know nothing, year after year they cut off the ridges of the green mountains. Among them, the best is the scenery of Mount Heng, fir and pine trees are destroyed by sharp axes, their chaste branches broken. Clever birds and wild cranes have nowhere to live, white clouds avoid the green smoke and fly away. The roads of apes and monkeys are cut off, rocky cliffs are exposed, lingzhi (a type of mushroom believed to have medicinal properties) and artemisia lose their roots, and thatch grows fat. Year after year, after cutting down, they still plant and cultivate, but after thousands of years, it is still difficult to restore the original appearance. They also say that they did not plant much this year, and next year they will cut down the sunny slopes even more. Even the sacred mountain of the country is like this, I don't know what to do about this principle'). When he was about to pass away (referring to a monk's death), no monks came. So he went out and summoned a monk to enter, instructing him to prepare firewood. He also left a verse saying:

'This year I am sixty-five years old, the four great elements (earth, water, fire, and wind, the four elements that make up the body) are about to leave the master. The way within is profound and mysterious, there is no Buddha or patriarch within. No need to shave the head, no need to bathe, a pile of fierce fire, thousands of feet, ten thousands of feet.'

After finishing the verse, he sat upright, lowered one foot, and passed away. After cremation (referring to cremation), the relics (referring to the crystallized remains left after the cremation of a Buddhist monk) were collected. A small stupa (referring to a pagoda) was built to the left of Zen Master Jiangu's pagoda to place the relics. He lived to the age of sixty-five.

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前澧州夾山善會禪師法嗣

澧州樂普山元安禪師鳳翔麟遊人也。姓淡氏。丱年出家。依本郡懷恩寺祐律師披削具戒通經論。首問道于翠微臨濟。臨濟常對眾美之曰。臨濟門下一隻箭誰敢當鋒。師蒙許可。自謂已足。尋之夾山卓庵。后得夾山書發而覽之。不覺竦然乃棄庵。至夾山禮拜端身而立。夾山曰。雞棲鳳巢非其同類出去。師問曰。自遠趨風請師一接。夾山曰。目前無阇梨夾山無老僧。師曰。錯也夾山曰。住住阇梨且莫草草匆匆。云月是同雞山各異。阇梨坐卻天下人舌頭即不無。爭教無舌人解語。師茫然無對。夾山遂打。師因茲服膺數載(興化代云。但知作佛莫愁眾生)師一日問夾山。佛魔不到處如何體會。夾山曰。燭明千里像。闇室老僧迷。又問。朝陽已升夜月不現時如何。夾山曰。龍銜海珠游魚不顧。夾山將示滅。垂語于眾曰。石頭一枝看看即滅矣。師對曰。不然。夾山曰。何也。曰。自有青山在。夾山曰。茍如是即吾道不墜矣。暨夾山順世。師抵于涔陽遇故人。因話武陵事。故人問曰。倏忽數年何處逃難。師曰。只在阛阓中曰何不無人處去。師曰。無人處有何難。曰阛阓中如何逃避。師曰。雖在阛阓中人且不識。故人罔測。又問曰。承西天有二十八祖。至於此土人傳一人。且如彼此不垂曲者如何。

【現代漢語翻譯】 現代漢語譯本

澧州夾山善會禪師的法嗣

澧州樂普山元安禪師，是鳳翔麟遊人，俗姓淡。年少時出家，在本地懷恩寺跟隨祐律師剃度並受具足戒，通曉經論。最初在翠微臨濟處問道。臨濟禪師常常當著眾人的面讚賞他說：『臨濟門下的一隻箭，誰敢當其鋒芒？』元安禪師得到臨濟的認可，自認為已經足夠了。後來他到夾山禪師的草菴居住，得到夾山禪師的書信打開閱讀，不禁肅然起敬，於是離開草菴，到夾山禪師處禮拜，端正地站立。夾山禪師說：『雞棲息在鳳凰的窩裡，不是同類，出去！』元安禪師問道：『從遠方趕來，請禪師接引。』夾山禪師說：『目前沒有阇梨（梵語：弟子，此處指元安禪師），夾山也沒有老僧。』元安禪師說：『錯了。』夾山禪師說：『住！住！阇梨且不要草率匆忙。雲和月是相同的，雞和山是各異的。阇梨你堵塞了天下人的舌頭，並非沒有。如何讓沒有舌頭的人說話？』元安禪師茫然無對。夾山禪師於是打了他。元安禪師因此心悅誠服地侍奉了數年（興化禪師代他說：『但知作佛，莫愁眾生』）。

元安禪師一日問夾山禪師：『佛和魔都不到的地方，如何體會？』夾山禪師說：『燭光照亮千里景象，黑暗的房間里老僧迷路。』又問：『朝陽已經升起，夜裡的月亮不出現時如何？』夾山禪師說：『龍銜著海珠遊動，魚兒卻不顧。』夾山禪師將要示寂時，對大眾垂示說：『石頭的一枝，看看就要熄滅了。』元安禪師回答說：『不然。』夾山禪師說：『為什麼？』元安禪師說：『自有青山在。』夾山禪師說：『如果這樣，我的道就不會衰落了。』

等到夾山禪師圓寂后，元安禪師到達涔陽，遇到一位故人。因此談起武陵的事情。故人問道：『轉眼數年，你在哪裡逃難？』元安禪師說：『只在熱鬧的街市中。』故人說：『為什麼不到沒有人的地方去？』元安禪師說：『沒有人的地方有什麼難的？』故人說：『在熱鬧的街市中如何逃避？』元安禪師說：『雖然在熱鬧的街市中，人們卻不認識我。』故人無法測度他的深淺。又問道：『聽說西天有二十八祖，到這裡只傳一人。那麼彼此不垂示方便的，又該如何？』

【English Translation】 English version

A Dharma successor of Chan Master Shanhui of Jiashan in Lizhou

Chan Master Yuan'an of Lepu Mountain in Lizhou was a native of Lin'you in Fengxiang, with the surname Dan. He left home at a young age, was tonsured and received the full precepts under Vinaya Master You at Huaien Temple in his local prefecture, and was versed in scriptures and treatises. He first inquired about the Way at Cuiwei Linji's place. Linji often praised him before the assembly, saying, 'Who dares to face the arrow from Linji's gate?' Master Yuan'an received Linji's approval and considered himself sufficient. Later, he resided in a hermitage at Jiashan. After receiving and reading a letter from Jiashan, he was awestruck and abandoned the hermitage. He went to Jiashan, prostrated, and stood upright. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind; get out!' Master Yuan'an asked, 'Having come from afar, I ask the Master for guidance.' Jiashan said, 'There is no acharya (Sanskrit: teacher, here referring to Yuan'an) before me, and Jiashan has no old monk.' Master Yuan'an said, 'That's wrong.' Jiashan said, 'Stay, stay! Acharya, don't be hasty. Clouds and moon are the same, but chickens and mountains are different. Acharya, you have blocked the tongues of all people in the world; it's not that there are none. How can you teach those without tongues to speak?' Master Yuan'an was at a loss for words. Jiashan then struck him. Master Yuan'an served him sincerely for several years because of this (Xinghua said on his behalf, 'Just know how to become a Buddha; don't worry about sentient beings').

One day, Master Yuan'an asked Jiashan, 'How does one realize the place where neither Buddha nor Mara (demon) reaches?' Jiashan said, 'A candle illuminates a thousand miles, but an old monk is lost in a dark room.' He also asked, 'What about when the morning sun has risen and the night moon does not appear?' Jiashan said, 'A dragon holds a sea pearl in its mouth, but the fish do not look at it.' When Jiashan was about to pass away, he addressed the assembly, saying, 'The branch of the stone is about to be extinguished.' Master Yuan'an replied, 'Not so.' Jiashan said, 'Why?' Master Yuan'an said, 'The green mountains are still there.' Jiashan said, 'If that is so, then my Way will not decline.'

After Jiashan passed away, Master Yuan'an arrived at Cenyang and met an old friend. They talked about the events in Wuling. The old friend asked, 'In the blink of an eye, several years have passed. Where have you been escaping?' Master Yuan'an said, 'Just in the bustling marketplace.' The old friend said, 'Why not go to a place where there is no one?' Master Yuan'an said, 'What's difficult about a place where there is no one?' The old friend said, 'How do you escape in the bustling marketplace?' Master Yuan'an said, 'Although I am in the bustling marketplace, people do not recognize me.' The old friend could not fathom his depth. He further asked, 'I have heard that there were twenty-eight patriarchs in the Western Heaven, but only one is transmitted here. So, how about those who do not offer expedient means to each other?'

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師曰。野老門前不話朝堂之事。曰合譚何事。師曰。未逢別者終不開拳。曰。有不從朝堂來相逢還話否。師曰。量外之機徒勞目擊。僧無對。師尋之澧陽樂普山卜于宴處。后遷止朗州蘇溪。四方玄侶憧憧奔湊。師示眾曰。末後一句始到牢關。鎖斷要津不通凡聖。欲知上流之士。不將祖佛見解貼在額頭如靈龜負圖。自取喪身之本。又曰。指南一路智者知疏。問瞥然便見時如何。師曰。曉星分曙色爭似太陽輝。問恁么來不立恁么去不泯時如何。師曰。鬻薪樵子貴衣錦道人輕。問經云。飯百千諸佛不如飯一無修無證者。未審百千諸佛有何過。無修無證者有何德。師曰。一片白雲橫谷口。幾多歸鳥夜迷巢。問日未出時如何。師曰。水竭滄溟龍自隱。云騰碧漢鳳猶飛。問如何是本來事。師曰。一粒在荒田不耘苗自秀。曰若一向不耘莫草里埋沒卻也無。師曰。肌骨異芻蕘。稊稗終難映。問不傷物命者如何。師曰。眼華山影轉迷者謾彷徨問不譚今古時如何。師曰。靈龜無掛兆空殼不勞鉆。問不掛明暗時如何。師曰。玄中易舉意外難提。問不生如來家不坐華王座時如何。師曰。汝道火爐重多少。問祖意與教意是一是二。師曰。師子窟中無異獸。像王行處絕狐蹤。問行到不思議處如何。師曰。青山常舉足白日不移輪。問枯盡荒田獨立事如

【現代漢語翻譯】 現代漢語譯本： 師父說：『鄉下老農的家門前不談論朝廷上的事情。』（僧人）問：『那應該談論什麼事呢？』師父說：『沒有遇到特別的人，我是終究不會輕易出手的。』（僧人）問：『如果有不是從朝廷來的人相遇，可以談論朝廷的事嗎？』師父說：『超出常理的玄機，即使親眼看見也只是徒勞。』僧人無言以對。師父於是尋找澧陽（今湖南澧縣）的樂普山，在那裡選擇隱居之處。後來又遷居到朗州（今湖南常德）的蘇溪。四面八方的求道者紛紛趕來。師父開示大眾說：『最後一句才是到達牢固關隘的關鍵。鎖斷重要的關口，不讓凡人和聖人通過。想要知道上等的人，就不會把祖師和佛的見解貼在額頭上，就像靈龜揹負著圖，反而給自己招來喪身之禍。』又說：『指點道路這一條路，聰明人也知道要繞開。』（僧人）問：『突然之間就見到（真性）時，怎麼樣？』師父說：『曉星帶來黎明的曙光，怎能比得上太陽的光輝？』（僧人）問：『這樣來，不建立；那樣去，不泯滅時，怎麼樣？』師父說：『賣柴的樵夫顯得珍貴，穿著華麗的道人反而顯得輕賤。』（僧人）問：『經書上說：供養百千諸佛，不如供養一個無修無證的人。請問百千諸佛有什麼過錯？無修無證的人有什麼功德？』師父說：『一片白雲橫在山谷口，多少歸巢的鳥兒在夜晚迷失了方向。』（僧人）問：『太陽還沒有出來的時候，怎麼樣？』師父說：『水乾涸了，滄海中的龍自然會隱藏起來；云升騰了，碧空中的鳳凰仍然會飛翔。』（僧人）問：『什麼是本來面目？』師父說：『一粒種子落在荒田里，即使不耕耘，苗也會自然生長。』（僧人）說：『如果一直不耕耘，恐怕會被雜草埋沒了吧？』師父說：『肌骨和草料不同，稊稗終究難以與嘉禾相映襯。』（僧人）問：『如何才能做到不傷害生命？』師父說：『眼花繚亂，山影轉動，迷惑的人只會徒勞地彷徨。』（僧人）問：『不談論古今時，怎麼樣？』師父說：『靈龜沒有用來占卜的甲殼，空殼就不需要鉆孔了。』（僧人）問：『不執著于明暗時，怎麼樣？』師父說：『玄妙中的道理容易舉出，意料之外的道理難以提出。』（僧人）問：『不出生在如來家，不坐在華王座時，怎麼樣？』師父說：『你說火爐有多重？』（僧人）問：『祖師的意旨和佛教的意旨，是一還是二？』師父說：『獅子洞中沒有其他的野獸，像王行走的地方沒有狐貍的軌跡。』（僧人）問：『走到不可思議的境界時，怎麼樣？』師父說：『青山經常抬起腳，白日不會移動輪子。』（僧人）問：『枯竭荒田，獨立的事情怎麼樣？』

【English Translation】 English version: The Master said, 'An old farmer doesn't discuss affairs of the court in front of his gate.' (The monk) asked, 'What should we discuss then?' The Master said, 'I will not open my fist until I meet someone special.' (The monk) asked, 'If someone who doesn't come from the court meets us, can we talk about court affairs?' The Master said, 'The mechanism beyond measure is a waste of effort even if you witness it.' The monk was speechless. The Master then sought out Mount Lepu in Liyang (present-day Lixian County, Hunan), and chose a place to live in seclusion. Later, he moved to Suxi in Langzhou (present-day Changde, Hunan). Seekers of the profound from all directions flocked to him. The Master instructed the assembly, saying, 'The last phrase is the key to reaching the secure pass. It locks off the important passage, preventing ordinary people and sages from passing through. If you want to know the superior person, he will not paste the views of the patriarchs and Buddhas on his forehead, like a divine turtle carrying a map, bringing about his own demise.' He also said, 'The path of pointing the way, even the wise know to avoid it.' (The monk) asked, 'When one suddenly sees (true nature), what is it like?' The Master said, 'The morning star brings the dawn, but how can it compare to the radiance of the sun?' (The monk) asked, 'Coming like this, not establishing; going like that, not extinguishing, what is it like?' The Master said, 'A woodcutter selling firewood seems valuable, while a Taoist in splendid clothes seems insignificant.' (The monk) asked, 'The sutra says: Offering food to hundreds of thousands of Buddhas is not as good as offering food to one who is without cultivation and without realization. May I ask, what fault do the hundreds of thousands of Buddhas have? What virtue does the one without cultivation and without realization possess?' The Master said, 'A white cloud lies across the mouth of the valley, how many returning birds lose their way at night.' (The monk) asked, 'When the sun has not yet risen, what is it like?' The Master said, 'When the water dries up, the dragon in the ocean naturally hides; when the clouds rise, the phoenix in the blue sky still flies.' (The monk) asked, 'What is the original matter?' The Master said, 'A seed falls in a barren field, even without cultivation, the sprout will grow naturally.' (The monk) said, 'If it is never cultivated, I fear it will be buried in the weeds?' The Master said, 'Flesh and bones are different from fodder, the tares can never reflect the good grain.' (The monk) asked, 'How can one avoid harming living beings?' The Master said, 'Dazzled eyes, the mountain shadows turn, the deluded wander aimlessly.' (The monk) asked, 'When not discussing the past and present, what is it like?' The Master said, 'The divine turtle has no shell for divination, the empty shell needs no drilling.' (The monk) asked, 'When not clinging to light and darkness, what is it like?' The Master said, 'The principle within the mysterious is easy to point out, the principle beyond expectation is difficult to raise.' (The monk) asked, 'When not born in the house of the Tathagata, not sitting on the lotus throne, what is it like?' The Master said, 'How much do you say the stove weighs?' (The monk) asked, 'Is the meaning of the patriarch and the meaning of the teachings one or two?' The Master said, 'In the lion's den, there are no other beasts; where the elephant king walks, there are no traces of foxes.' (The monk) asked, 'When one reaches the inconceivable realm, what is it like?' The Master said, 'The green mountain often raises its foot, the white sun does not move its wheel.' (The monk) asked, 'What about the matter of standing alone in the withered barren field?'

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何。師曰。鷺倚雪巢猶可辨。烏投漆立事難分。問如何是賓主雙舉。師曰。枯樹無橫枝鳥來難措足。問終日朦朧時如何。師曰。擲寶混沙中識者天然異。曰恁么即展手不逢師也。師曰。莫將鶴唳誤作鶯啼。問圓伊三點人皆重。樂普家風事若何。師曰。雷霆一震布鼓聲銷。問停午時如何。師曰。停午猶虧半烏沈始得圓。問如何是西來意。師曰。颯颯當軒竹經霜不自寒。僧擬再問。師曰。只聞風擊響不知幾千竿。師上堂謂眾曰。孫賓收鋪去也有卜者出來。時有僧出曰。請和尚一掛。師曰。汝家爺死。僧無語(法眼代拊掌三下)問如何是西來意。師敲禪床曰。會么。曰不會。師曰。天上忽雷驚宇宙。井底蝦蟆不舉頭。問佛魔不到處如何辨得。師曰。演若頭非失鏡中認取乖。問如何是救離生死。師曰。執水茍延生不聞天樂妙。問四大如何而有。師曰。湛水無波漚因風擊。曰漚滅歸水時如何。師曰。不渾不濁魚龍任躍。問生死事如何。師曰。一念忘機太虛無點。問如何是道。師曰。存機猶滯跡去兀卻通途。問如何是一藏收不得者。師曰。雨滋三草秀片玉本來輝。問一毫吞盡巨海于中更復何言。師曰。家有白𤢟之圖必無如是妖怪(保福別云。家無白𤢟之圖亦無如是之怪)問凝然時如何。師曰。時雷應節震岳驚蟄。曰千般運動不異個

【現代漢語翻譯】 現代漢語譯本 問：什麼是『何』（指某種境界或狀態）？ 師父說：白鷺棲息在積雪的鳥巢上尚可分辨，烏鴉投入黑漆中則難以區分。 問：如何是賓主雙舉（主客雙方同時行動）？ 師父說：枯樹沒有橫生的枝條，鳥兒來了也難以落腳。 問：終日朦朧時如何（在終日昏昧不明的狀態下如何是好）？ 師父說：將寶物拋擲混入沙土中，有眼力的人自然能分辨出不同。 問：這樣說來，就是展手也無法遇到師父了。 師父說：不要把鶴的鳴叫誤認為是黃鶯的啼叫。 問：圓伊三點人皆重（『圓伊』二字加上三點水，成為『潤』字，人人都看重），樂普家風事若何（樂普禪師的家風如何）？ 師父說：雷霆一震，布鼓的聲音就消失了。 問：停午時如何（正午時分如何）？ 師父說：停午仍然虧缺一半，等到烏鴉沉沒才能圓滿。 問：如何是西來意（達摩祖師西來傳法的真意是什麼）？ 師父說：颯颯作響的竹子迎著風，經歷了霜打也不覺得寒冷。 僧人想要再問，師父說：只聽到風吹竹子的響聲，卻不知道有多少竹竿。 師父上堂對眾人說：孫賓收了卦攤走了，也有算卦的人出來。 當時有個僧人出來說：請和尚給我算一卦。 師父說：你家死了老子。 僧人無語。（法眼禪師代替他拍掌三下） 問：如何是西來意？ 師父敲禪床說：會么（明白了嗎）？ 僧人說：不會。 師父說：天上忽然響起雷聲震驚宇宙，井底的蛤蟆卻不敢抬頭。 問：佛和魔都無法到達的地方，如何辨別？ 師父說：演若（一個虛構人物，因錯認自己的頭而發狂）的頭並沒有丟失，在鏡子里辨認是錯誤的。 問：如何是救離生死（如何才能脫離生死輪迴）？ 師父說：執著于用水來茍延殘喘，就聽不到美妙的天樂。 問：四大（地、水、火、風）是如何產生的？ 師父說：平靜的水面沒有波浪，水泡是因為風的吹擊而產生。 問：水泡消失迴歸水面時如何？ 師父說：不渾濁也不清澈，魚和龍可以自由跳躍。 問：生死之事如何？ 師父說：一念忘卻機心，太虛空曠沒有一點痕跡。 問：如何是道？ 師父說：存有心機就仍然滯留在痕跡中，去除執著才能通往大道。 問：什麼是連一個『藏』（指佛經的總集）都無法收納的？ 師父說：雨水滋潤三草，使其秀美，美玉本來就光輝。 問：一毫吞盡巨海，于中更復何言（如果一根毫毛能吞盡大海，那還有什麼可說的呢）？ 師父說：家中有白澤（古代神獸，能辨識萬物）的圖，必然沒有這樣的妖怪。（保福禪師另說：家中沒有白澤的圖，也不會有這樣的妖怪） 問：凝然時如何（處於凝定寂然的狀態時如何）？ 師父說：應時的雷聲震動山嶽，驚醒蟄伏的生物。 問：千般運動不異個（千般運動都離不開這個本體）

English version Question: What is 'what' (referring to a certain state or realm)? The master said: A white heron perched on a snowy nest can still be distinguished, but a crow thrown into black lacquer is difficult to separate. Question: What is the simultaneous action of guest and host? The master said: A withered tree has no horizontal branches, making it difficult for birds to perch. Question: What about when it's hazy all day long (what is good in a state of confusion and obscurity all day long)? The master said: Throwing treasures into the sand, those with discerning eyes will naturally be able to distinguish the difference. Question: In that case, even if I reach out, I won't be able to meet the master. The master said: Don't mistake the cry of a crane for the song of a nightingale. Question: 'Yuan Yi' with three dots is valued by everyone (adding three dots to 'Yuan Yi' creates the character 'Run', meaning 'moist', which everyone values), what about the family style of Yuepu (what is the family style of Zen Master Yuepu)? The master said: With a single thunderclap, the sound of the cloth drum disappears. Question: What about at noon? The master said: Noon is still half lacking; only when the crow sinks does it become complete. Question: What is the meaning of Bodhidharma's coming from the West (what is the true meaning of Bodhidharma's transmission of Dharma from the West)? The master said: The rustling bamboo facing the wind does not feel cold even after experiencing frost. The monk wanted to ask again, but the master said: I only hear the sound of the wind blowing through the bamboo, but I don't know how many bamboo stalks there are. The master ascended the hall and said to the assembly: Sun Bin has closed his divination stall and left, but there are still diviners coming out. At that time, a monk came out and said: Please, Master, give me a divination. The master said: Your father is dead. The monk was speechless. (Zen Master Fayan clapped his hands three times in his place) Question: What is the meaning of Bodhidharma's coming from the West? The master knocked on the Zen bed and said: Do you understand? The monk said: I don't understand. The master said: Suddenly, thunder rumbles in the sky, shocking the universe, but the toad at the bottom of the well does not dare to raise its head. Question: How can one distinguish where Buddhas and demons cannot reach? The master said: Yanruo's (a fictional character who went mad after mistaking his own head) head was not lost; it is wrong to recognize it in the mirror. Question: What is it to be saved from birth and death (how can one escape the cycle of birth and death)? The master said: Clinging to water to prolong life, one cannot hear the wonderful music of the heavens. Question: How do the four elements (earth, water, fire, wind) arise? The master said: A calm water surface has no waves; bubbles are produced by the impact of the wind. Question: What happens when the bubbles disappear and return to the water? The master said: Neither turbid nor clear, fish and dragons can leap freely. Question: What about the matter of birth and death? The master said: With one thought forgetting calculation, the great void is without a trace. Question: What is the Dao? The master said: Holding onto calculation still lingers in traces; removing attachment leads to the great path. Question: What is it that even a 'Tripitaka' (the collection of Buddhist scriptures) cannot contain? The master said: Rain nourishes the three grasses, making them beautiful; jade is inherently radiant. Question: If a single hair swallows the vast ocean, what more can be said? The master said: If there is a picture of Bai Ze (an ancient mythical creature that can recognize all things) in the house, there will certainly be no such monsters. (Zen Master Baofu said differently: If there is no picture of Bai Ze in the house, there will be no such monsters either.) Question: What about when in a state of stillness? The master said: The timely thunder shakes the mountains and awakens the hibernating creatures. Question: The myriad movements are not different from this one (the myriad movements cannot be separated from this entity)

【English Translation】 English version Question: What is 'what' (referring to a certain state or realm)? The master said: A white heron perched on a snowy nest can still be distinguished, but a crow thrown into black lacquer is difficult to separate. Question: What is the simultaneous action of guest and host? The master said: A withered tree has no horizontal branches, making it difficult for birds to perch. Question: What about when it's hazy all day long (what is good in a state of confusion and obscurity all day long)? The master said: Throwing treasures into the sand, those with discerning eyes will naturally be able to distinguish the difference. Question: In that case, even if I reach out, I won't be able to meet the master. The master said: Don't mistake the cry of a crane for the song of a nightingale. Question: 'Yuan Yi' with three dots is valued by everyone (adding three dots to 'Yuan Yi' creates the character 'Run', meaning 'moist', which everyone values), what about the family style of Yuepu (what is the family style of Zen Master Yuepu)? The master said: With a single thunderclap, the sound of the cloth drum disappears. Question: What about at noon? The master said: Noon is still half lacking; only when the crow sinks does it become complete. Question: What is the meaning of Bodhidharma's coming from the West (what is the true meaning of Bodhidharma's transmission of Dharma from the West)? The master said: The rustling bamboo facing the wind does not feel cold even after experiencing frost. The monk wanted to ask again, but the master said: I only hear the sound of the wind blowing through the bamboo, but I don't know how many bamboo stalks there are. The master ascended the hall and said to the assembly: Sun Bin has closed his divination stall and left, but there are still diviners coming out. At that time, a monk came out and said: Please, Master, give me a divination. The master said: Your father is dead. The monk was speechless. (Zen Master Fayan clapped his hands three times in his place) Question: What is the meaning of Bodhidharma's coming from the West? The master knocked on the Zen bed and said: Do you understand? The monk said: I don't understand. The master said: Suddenly, thunder rumbles in the sky, shocking the universe, but the toad at the bottom of the well does not dare to raise its head. Question: How can one distinguish where Buddhas and demons cannot reach? The master said: Yanruo's (a fictional character who went mad after mistaking his own head) head was not lost; it is wrong to recognize it in the mirror. Question: What is it to be saved from birth and death (how can one escape the cycle of birth and death)? The master said: Clinging to water to prolong life, one cannot hear the wonderful music of the heavens. Question: How do the four elements (earth, water, fire, wind) arise? The master said: A calm water surface has no waves; bubbles are produced by the impact of the wind. Question: What happens when the bubbles disappear and return to the water? The master said: Neither turbid nor clear, fish and dragons can leap freely. Question: What about the matter of birth and death? The master said: With one thought forgetting calculation, the great void is without a trace. Question: What is the Dao? The master said: Holding onto calculation still lingers in traces; removing attachment leads to the great path. Question: What is it that even a 'Tripitaka' (the collection of Buddhist scriptures) cannot contain? The master said: Rain nourishes the three grasses, making them beautiful; jade is inherently radiant. Question: If a single hair swallows the vast ocean, what more can be said? The master said: If there is a picture of Bai Ze (an ancient mythical creature that can recognize all things) in the house, there will certainly be no such monsters. (Zen Master Baofu said differently: If there is no picture of Bai Ze in the house, there will be no such monsters either.) Question: What about when in a state of stillness? The master said: The timely thunder shakes the mountains and awakens the hibernating creatures. Question: The myriad movements are not different from this one (the myriad movements cannot be separated from this entity)

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凝然時如何。師曰。靈鶴翥空外鈍鳥不離巢。曰如何。師曰。白首拜少年舉世人難信。問諸聖恁么來將何供養。師曰。土宿雖持錫不是婆羅門。問祖意與教意是同是別。師曰。日月並輪空誰家別有路。曰恁么即顯晦殊途事非一概也。師曰。但自不亡羊。何須泣岐路。問學人擬歸鄉時如何。師曰。家破人亡子歸何處。曰恁么即不歸去也。師曰。庭前殘雪日輪消。室中游塵遣誰掃。問動是法王苗。寂是法王根。根苗即不問。如何是法王。師舉拂子。僧曰。此猶是法王苗。師曰。龍不出洞誰人奈何。師二山開法語播諸方。唐光化元年戊午秋八月誡主事曰。出家之法長物不留。播種之時切宜減省。締構之務悉從廢停。流光迅速大道深玄。茍或因循曷由體悟。雖激勵懇切。眾以為常略不相儆。至冬師示有微疾。亦不倦參請。十二月一日告眾曰。吾非明即后也。今有一事問。汝等若道遮個是。即頭上安頭。若道遮個不是。即斬頭求活。時第一坐對曰。青山不舉足。曰下不挑燈。師曰。遮里是什麼時節。作遮個語話。時有彥從上坐。別對曰。離此二途請和尚不問。師曰。未在更道。曰彥從道不盡。師曰。我不管汝盡不盡。曰彥從無侍者祇對和尚。師乃下堂。至夜令侍者喚彥從入方丈。曰阇梨今日祇對老僧甚有道理。據汝合體先師意旨

【現代漢語翻譯】 現代漢語譯本 問：'凝然時如何？' (當一切都靜止不動時，會發生什麼？) 師父說：'靈鶴翥空外，鈍鳥不離巢。' (有靈性的鶴翱翔于天空之外，遲鈍的鳥兒則離不開自己的巢穴。) 問：'如何？'(那又如何呢？) 師父說：'白首拜少年，舉世人難信。' (白髮蒼蒼的老人向少年禮拜，世上的人難以相信。) 問：'諸聖恁么來，將何供養？' (眾聖賢如此而來，應該用什麼來供養他們？) 師父說：'土宿雖持錫，不是婆羅門。' (即使苦行僧拿著錫杖，也不是婆羅門。) 問：'祖意與教意是同是別？' (祖師的意旨和佛教的教義是相同還是不同？) 師父說：'日月並輪空，誰家別有路？' (太陽和月亮都在天空中執行，誰家還有另外的道路？) 問：'恁么即顯晦殊途，事非一概也。' (如此說來，顯現和隱晦是不同的道路，事情也不是一概而論的。) 師父說：'但自不亡羊，何須泣岐路。' (只要自己不丟失羊，何必在岔路口哭泣呢？) 問：'學人擬歸鄉時如何？' (學人想要返回家鄉時會怎麼樣？) 師父說：'家破人亡，子歸何處？' (家破人亡，兒子又能回到哪裡去呢？) 問：'恁么即不歸去也？' (如此說來，那就不要回去了嗎？) 師父說：'庭前殘雪日輪消，室中游塵遣誰掃？' (庭院前的殘雪被太陽融化，室內的灰塵又能派誰去打掃呢？) 問：'動是法王苗，寂是法王根，根苗即不問，如何是法王？' (動是法王的苗，靜是法王的根，根和苗暫且不問，什麼是法王？) 師父舉起拂子。 僧人說：'此猶是法王苗。' (這仍然是法王的苗。) 師父說：'龍不出洞，誰人奈何？' (龍不從洞里出來，誰又能拿它怎麼樣呢？) 師父在二山開壇說法，傳遍四方。 唐光化元年戊午秋八月，師父告誡主管事務的人說：'出家之法，長物不留。播種之時，切宜減省。締構之務，悉從廢停。流光迅速，大道深玄。茍或因循，曷由體悟？' (出家修行的原則是，不留下多餘的物品。播種的時候，一定要減少用量。建造的事情，全部停止。時間流逝迅速，大道深奧玄妙。如果茍且因循，又怎麼能夠體會領悟呢？) 雖然師父激勵懇切，但眾人習以為常，略不警惕。到了冬天，師父示現出輕微的疾病，但仍然不厭倦地接受參訪請益。十二月一日，師父告訴大家說：'我不是明天就是後天就要走了。現在有一件事要問你們。你們如果說這個是，那就是頭上安頭。如果說這個不是，那就是斬頭求活。' (我不是明天就是後天就要走了。現在有一件事要問你們。你們如果說'是'，那就是頭上安頭，多此一舉。如果說'不是'，那就是斬頭求活，自尋死路。) 當時第一座回答說：'青山不舉足，下不挑燈。' (青山不會抬腳走路，下面也不需要挑燈照明。) 師父說：'遮里是什麼時節，作遮個語話？' (這裡是什麼時候，說這樣的話？) 當時有彥從上座，另外回答說：'離此二途，請和尚不問。' (離開這兩種途徑，請和尚不要問。) 師父說：'未在，更道。' (還不到位，再說。) 彥從說：'彥從道不盡。' (彥從說不盡。) 師父說：'我不管汝盡不盡。' (我不管你盡不盡。) 彥從說：'彥從無侍者，祇對和尚。' (彥從沒有侍者，獨自回答和尚。) 師父於是下座。到了晚上，讓侍者叫彥從進入方丈室。師父說：'阇梨今日祇對老僧甚有道理。據汝合體先師意旨。' (阇梨今天回答老僧很有道理。根據你所領悟的，符合先師的意旨。)

【English Translation】 English version Question: 'What happens when there is stillness?' The Master said: 'The wise crane soars beyond the sky, the dull bird does not leave its nest.' Question: 'How so?' The Master said: 'An old man bows to a young man, the world finds it hard to believe.' Question: 'The sages come in such a way, what should we offer them?' The Master said: 'Although the ascetic carries a staff, he is not a Brahmin.' Question: 'Are the Patriarch's intention and the Buddha's teachings the same or different?' The Master said: 'The sun and moon revolve in the sky, who has another path?' Question: 'So, manifestation and obscurity are different paths, and things are not all the same?' The Master said: 'As long as you don't lose your sheep, why cry at the crossroads?' Question: 'What happens when a student intends to return home?' The Master said: 'The family is broken and the people are dead, where can the son return?' Question: 'So, then don't return?' The Master said: 'The remaining snow in front of the courtyard is melted by the sun, who should be sent to sweep the dust in the room?' Question: 'Movement is the sprout of the Dharma King, stillness is the root of the Dharma King. I won't ask about the root and sprout, what is the Dharma King?' The Master raised his whisk. The monk said: 'This is still the sprout of the Dharma King.' The Master said: 'If the dragon does not come out of the cave, who can do anything about it?' The Master opened the Dharma assembly at Er Mountain and spread the teachings in all directions. In the autumn of the year Wu-Wu (戊午) in the Guanghua era (光化) of the Tang Dynasty (唐), the Master warned the person in charge: 'The method of leaving home (出家) is to leave no long possessions. When sowing seeds, be sure to reduce the amount. All construction work should be stopped. Time flows quickly, and the Great Way is profound and mysterious. If you are lazy and follow the old ways, how can you realize it?' Although the Master's encouragement was earnest, the crowd took it for granted and did not pay attention. In winter, the Master showed a slight illness, but he was not tired of receiving visits and requests for advice. On December 1st, the Master told everyone: 'I will be gone either tomorrow or the day after. Now I have a question to ask you. If you say this is it, then it is adding a head on top of a head. If you say this is not it, then it is seeking life by cutting off your head.' At that time, the first seat (第一座) replied: 'The green mountain does not lift its feet, and there is no need to light a lamp below.' The Master said: 'What time is this, to be saying such things?' At that time, the senior monk Yancong (彥從) replied separately: 'Apart from these two paths, please don't ask, Master.' The Master said: 'Not there yet, say more.' Yancong said: 'Yancong cannot say it all.' The Master said: 'I don't care if you can say it all or not.' Yancong said: 'Yancong has no attendant, and is only answering the Master.' The Master then descended from the seat. In the evening, he asked the attendant to call Yancong into the abbot's room. The Master said: 'Venerable Yancong's (阇梨) answer to the old monk today is very reasonable. According to your understanding, it is in accordance with the intention of the late Master.'

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。先師道。目前無法意在目前。不是目前法非耳目之所到。且道那句是主句。若擇得出分付缽袋子。曰彥從不會。師曰。汝合會但道。曰彥從實不知。師喝出乃曰。苦苦(玄覺云。且道從上坐實不會。是怕見缽袋子粘著伊)二日午時別僧舉前語問師。師自代曰。慈舟不棹清波上。劍峽徒勞放木鵝。便告寂壽六十有五。臘四十六。塔于寺西北隅。

洪州上藍令超禪師。初住筠州上藍山說夾山之禪。學侶俱會。後於洪井創禪苑居之。還以上藍為名化導益盛。僧問。如何是上藍本分事。師曰。不從千聖借豈向萬機求。曰只如不借不求時如何。師曰。不可拈放汝手裡得么。問鋒前如何辨事。師曰。鋒前不露影莫向舌頭尋。問二龍爭珠誰是得者。師曰。其珠遍地目睹如泥。問善財見文殊卻往南方意如何。師曰。學憑入室知乃通方。曰為什麼彌勒遣見文殊。師曰。道廣無涯逢人不盡。至唐大順庚戌歲正月初。召眾僧而告曰。吾本約住此十年。今化事既畢當欲行矣。十五日齋畢聲鐘端坐長。往謚元真大師。塔曰本空。

鄆州四禪和尚。僧問。古人有請不背。今請和尚入井還去也無。師曰。深深無別源。飲者消諸。患問如何是和尚家風。師曰。會得底人意。須知月色寒。

江西逍遙山懷忠禪師。僧問。不似之句還有

【現代漢語翻譯】 現代漢語譯本：先師說道：『目前』無法用意念去理解『目前』（指當下這一刻）。不是『目前』的法，也不是耳和眼所能達到的。』接著問道：『那麼，哪一句是主句？』如果能選擇出來，我就把缽袋子給你。』彥回答說：『彥實在不會。』老師說：『你應該會，但說不會。』彥說：『彥實在不知道。』老師大喝一聲，然後說：『真是苦苦追尋！』（玄覺說：『且說從一開始就確實不會，是害怕缽袋子粘著他。』）兩天後的中午，有僧人引用之前的話來問老師，老師自己回答說：『慈悲之舟不在清波上劃動，劍門峽白白地放走木鵝。』說完就圓寂了，享年六十五歲，僧臘四十六年。塔建在寺廟的西北角。 洪州上藍令超禪師，最初住在筠州上藍山，宣講夾山（地名）的禪法，學徒們都聚集在那裡。後來在洪井建立禪院居住，仍然以上藍為名，教化引導更加興盛。有僧人問道：『什麼是上藍的本分事？』老師說：『不從千聖那裡借，豈能向萬機中求？』僧人說：『如果既不借也不求時，又如何呢？』老師說：『難道可以放在你手裡嗎？』問道：『鋒芒之前如何辨別事物？』老師說：『鋒芒之前不露影子，不要在舌頭上尋找。』問道：『二龍爭珠，誰是得珠的人？』老師說：『那珠遍地都是，親眼看到卻像泥土一樣。』問道：『善財童子見了文殊菩薩，卻又往南方去，是什麼意思？』老師說：『學習憑藉入室才能知曉，通達是因為通曉方法。』問道：『為什麼彌勒菩薩要（善財童子）去見文殊菩薩？』老師說：『道廣闊無邊，遇到的人不盡相同。』到了唐朝大順庚戌年正月初，召集眾僧宣告說：『我本來約定住在這裡十年，現在教化之事已經完畢，應當要離開了。』正月十五日齋飯完畢，敲鐘後端坐而逝。朝廷謚號為元真大師，塔名為本空。 鄆州四禪和尚。有僧人問道：『古人有請必應，現在請和尚入井，還出來嗎？』老師說：『深深的井裡沒有別的源頭，飲用的人可以消除各種疾病。』問道：『什麼是和尚的家風？』老師說：『領會的人才能明白其中的意思，要知道月色是寒冷的。』 江西逍遙山懷忠禪師。有僧人問道：『不像似之句，還有...

【English Translation】 English version: The former teacher said, 'The 'present moment' cannot be understood by intending to understand the 'present moment' (referring to the immediate now). It is not a dharma of the 'present moment,' nor can it be reached by ears and eyes.' Then he asked, 'So, which sentence is the main clause?' If you can choose it out, I will give you the alms bowl.' Yan replied, 'Yan really doesn't know.' The teacher said, 'You should know, but you say you don't.' Yan said, 'Yan really doesn't know.' The teacher shouted and then said, 'Truly a bitter pursuit!' (Xuanjue said, 'And saying from the beginning that he truly doesn't know, is because he is afraid that the alms bowl will stick to him.') Two days later at noon, a monk quoted the previous words to ask the teacher, and the teacher answered himself, 'The compassionate boat does not row on the clear waves, the Sword Gorge vainly releases the wooden goose.' After saying this, he passed away peacefully, at the age of sixty-five, with forty-six years as a monk. The pagoda was built in the northwest corner of the temple. Zen Master Lingchao of Shanglan in Hongzhou initially resided at Mount Shanglan in Yunzhou, expounding the Zen of Jiashan (place name), and disciples gathered there. Later, he founded a Zen monastery in Hongjing and resided there, still using the name Shanglan, and his teaching and guidance became even more prosperous. A monk asked, 'What is the fundamental matter of Shanglan?' The teacher said, 'Not borrowing from a thousand sages, how can one seek it in myriad affairs?' The monk said, 'If one neither borrows nor seeks, then what?' The teacher said, 'Can it be placed in your hand?' Asked, 'How to discern things before the sharp edge?' The teacher said, 'Do not reveal the shadow before the sharp edge, do not seek on the tongue.' Asked, 'Two dragons contend for a pearl, who is the one who obtains it?' The teacher said, 'That pearl is everywhere, seen with one's own eyes yet like mud.' Asked, 'Sudhana saw Manjushri but then went south, what is the meaning?' The teacher said, 'Learning relies on entering the room to know, understanding comes from knowing the method.' Asked, 'Why did Maitreya send (Sudhana) to see Manjushri?' The teacher said, 'The Way is vast and boundless, the people encountered are not all the same.' In the first month of the Gengxu year of the Dashun era of the Tang Dynasty, he summoned the monks and announced, 'I originally agreed to live here for ten years, now that the work of teaching is completed, I should depart.' On the fifteenth day of the first month, after the meal, he sat in meditation after the bell rang and passed away. The court posthumously named him Great Master Yuanzhen, and the pagoda was named Benkong. Zen Master Si of Yunzhou. A monk asked, 'The ancients always answered when asked, now I invite the master to enter the well, will you come out?' The teacher said, 'Deep in the well there is no other source, those who drink can eliminate all diseases.' Asked, 'What is the family style of the master?' The teacher said, 'Those who understand can comprehend the meaning, know that the moonlight is cold.' Zen Master Huaizhong of Xiaoyao Mountain in Jiangxi. A monk asked, 'Is there still a phrase that is unlike...'

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人道得否。師曰。或即五日齋前。或即五日齋后。問劍鏡明利毫毛何惑。師曰。不空罥索。問洪爐猛焰烹鍛何物。師曰。烹佛烹祖。曰佛祖作么生烹。師曰。業在其中。曰喚作什麼業。師曰。佛力不如問四十九年不說一句。如何是不說底一句。師曰。只履西行道人不顧。曰莫便是和尚消停處也無。師曰。馬是官馬不用印。問如何是。一老一不老。師曰。三從六義。曰如何是奇特一句。師曰。坐佛床斫佛樸。問祖與佛阿那個最親。師曰。真金不肯博誰肯換泥丸。曰恁么即有不肯也。師曰。汝貴我賤。問如何是懸劍萬年松。師曰。非言不可及。曰當爲何事。師曰。只汝道話。曰言外之事如何明得。師曰。日久年多筋骨成。問不敵魔軍如何證道。師曰。海水不勞杓子舀。問不住有云山常居無底船時如何。師曰。果熟自然。曰更請師道。師曰。門前真佛子。曰學人為什麼不見。師曰。處處王老師。

袁州盤龍山可文禪師。僧問。亡僧遷化向什麼處去也。師曰。石牛沿江路。日裡夜明燈。問如何是佛。師曰。癡兒舍父逃。師后居上藍院。

撫州黃山月輪禪師福州福唐人也。姓許氏。志學之歲詣本郡黃檗山寺投觀禪師。稟教及圓戒品遂遊方抵涂水。謁三峰和尚。雖問答有序而機緣靡契。尋聞夾山盛化乃往叩之。夾山問

【現代漢語翻譯】 現代漢語譯本 問：人道可以得到嗎？ 師父說：或者在五日齋前，或者在五日齋后。 問：劍、鏡明亮鋒利，連毫毛都能分辨，迷惑在哪裡？ 師父說：不空罥索（指觀音菩薩的法器，比喻無所不包）。 問：洪爐猛烈的火焰，烹煉鍛造什麼？ 師父說：烹佛烹祖。 問：佛祖要怎麼烹煉？ 師父說：業在其中。 問：稱作什麼業？ 師父說：佛力不如。 問：四十九年不說一句，如何是不說的那一句？ 師父說：只履西行（指達摩祖師）道人不顧。 問：莫非這就是和尚您休息的地方嗎？ 師父說：馬是官馬，不用蓋印。 問：如何是「一老一不老」？ 師父說：三從六義。 問：如何是奇特的一句？ 師父說：坐佛床，斫佛樸（比喻不拘泥於形式）。 問：祖與佛，哪個最親？ 師父說：真金不肯博，誰肯換泥丸（比喻珍貴的佛法不輕易示人）。 問：這麼說來，還是有不肯的？ 師父說：你貴我賤。 問：如何是懸劍萬年松？ 師父說：非言不可及。 問：應當做什麼事？ 師父說：只說你道的話。 問：言外之事如何明白？ 師父說：日久年多筋骨成。 問：不敵魔軍，如何證道？ 師父說：海水不勞杓子舀（比喻自性具足，無需外求）。 問：不住有云山，常居無底船時，如何？ 師父說：果熟自然。 問：更請師父開示。 師父說：門前真佛子。 問：學人為什麼看不見？ 師父說：處處王老師（比喻佛性遍在）。

袁州盤龍山可文禪師。 僧人問：亡故的僧人遷化到什麼地方去了？ 師父說：石牛沿江路，日裡夜明燈（比喻不可思議的境界）。 問：如何是佛？ 師父說：癡兒舍父逃（比喻眾生背離自性）。 師父後來住在上藍院。

撫州黃山月輪禪師，是福州福唐人，姓許。 立志求學之年，到本郡黃檗山寺投靠觀禪師。 接受教誨並圓滿受戒后，便遊歷四方，到達涂水。 拜見三峰和尚。 雖然問答有序，但機緣不契合。 不久聽說夾山禪師盛名，於是前去拜訪。 夾山禪師問：

【English Translation】 English version Question: Can the way of humanity be attained? The Master said: Perhaps before the five-day fast, or perhaps after the five-day fast. Question: The sword and mirror are bright and sharp, discerning even the finest hair. Where is the confusion? The Master said: Amoghapasa (Avalokiteśvara's lasso, symbolizing all-encompassing). Question: The fierce flames of the great furnace, what do they cook and forge? The Master said: Cooking Buddhas, cooking Patriarchs. Question: How are Buddhas and Patriarchs cooked? The Master said: Karma is within it. Question: What kind of karma is it called? The Master said: The power of the Buddha is not as good. Question: For forty-nine years, not a single word was spoken. What is that unspoken word? The Master said: The one-shoe-wearing (Bodhidharma) patriarch went west, not looking back. Question: Is this perhaps where the monk rests? The Master said: The horse is a government horse; it doesn't need a stamp. Question: What is 'one old, one not old'? The Master said: The Three Obediences and Four Virtues. Question: What is the extraordinary phrase? The Master said: Sitting on the Buddha's bed, chopping the Buddha's block (metaphor for not being bound by form). Question: Between the Patriarch and the Buddha, who is closest? The Master said: True gold is unwilling to gamble; who would exchange it for a mud ball? (metaphor for precious Dharma not easily shown). Question: So, there is still unwillingness? The Master said: You are noble, I am humble. Question: What is the hanging sword, ten-thousand-year pine? The Master said: It cannot be reached by words. Question: What should be done? The Master said: Just speak the words of your Way. Question: How can the matter beyond words be understood? The Master said: With time and years, the bones and muscles are formed. Question: Unable to defeat the demon army, how can one attain enlightenment? The Master said: The ocean water doesn't need a ladle to scoop (metaphor for self-nature being complete, no need to seek externally). Question: Not dwelling in the cloud mountain, constantly residing in the bottomless boat, what then? The Master said: When the fruit is ripe, it is natural. Question: Please enlighten me further, Master. The Master said: The true Buddha-child is at the door. Question: Why can't the student see them? The Master said: Everywhere is Teacher Wang (metaphor for Buddha-nature being everywhere).

Chan Master Kewen of Panlong Mountain in Yuanzhou. A monk asked: Where does the deceased monk go after passing away? The Master said: A stone ox along the river road, a bright lamp in the daytime (metaphor for an inconceivable state). Question: What is Buddha? The Master said: A foolish child abandons his father and runs away (metaphor for sentient beings turning away from their self-nature). Later, the Master resided in Shanglan Monastery.

Chan Master Yuelun of Huangshan in Fuzhou was from Futang in Fuzhou, with the surname Xu. In the year of aspiring to study, he went to Huangbo Mountain Temple in his prefecture to rely on Chan Master Guan. After receiving teachings and completing ordination, he traveled to Tushui. He visited the Venerable Sanfeng. Although the questions and answers were orderly, the opportunity did not align. Soon after hearing of Chan Master Jiashan's great reputation, he went to visit him. Chan Master Jiashan asked:

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師。名什麼。師曰。名月輪。夾山作一圓相曰。何似遮個。師曰。和尚恁么語話諸方大有人不肯在。曰貧道即恁么阇梨作么生。師曰。還見月輪么。曰阇梨恁么道此間大有人不肯諸方。師乃服膺參訊。一日夾山抗聲問曰。子是什麼處人。師曰。閩中人。曰還識老僧否。師曰。和尚還識學人否。曰不然子且還老僧草鞋價。然後老僧還子江陵米價。師曰。恁么即不識和尚。未委江陵米作么價。夾山曰。子善能哮吼。乃入室受印依附七年。方辭往撫州卜龍濟山隱居。玄侶雲集。師遂演夾山奧旨。名聞諸方。后歸臨川樂棲黃山。謂諸徒曰。吾居此山頗諧素志矣。師上堂謂眾曰。祖師西來特唱此事。自是諸人不薦向外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者不是家珍。認影為頭豈非大錯。時有僧問。如何是祖師意。師曰。梁殿不施功魏邦絕心跡。問如何是道。師曰。石牛頻吐三春霧。木馬嘶聲滿道途。問如何得見本來面目。師曰。不勞懸石鏡天曉自雞鳴。問宗乘一句請師商量。師曰。黃峰獨脫物外秀。年來月往冷颼颼。問不辨中言如何指撥。師曰。劍去遠矣爾方刻舟。問如何是衲衣下事。師曰。石牛水上臥東西得自由。問如何是目前意。師曰。秋風有韻片月無方。問如何是學人用心處。師曰。覺戶不掩對月莫迷。

【現代漢語翻譯】 現代漢語譯本： 僧人問：『請問禪師法號是？』禪師說：『我法號月輪。』夾山（指夾山善會，禪宗大師）畫了一個圓相（佛教術語，象徵圓滿的圖），說：『覺得這個怎麼樣？』禪師說：『和尚您這樣說話，很多地方的人都不會認可。』夾山說：『貧道我就是這樣，禪師您覺得應該怎麼樣？』禪師說：『您還看見月輪嗎？』夾山說：『禪師您這樣說，這裡很多人不認可，其他地方的人也不會認可。』於是禪師虛心請教。 有一天，夾山高聲問：『您是哪裡人？』禪師說：『我是閩中人。』夾山說：『您認識老僧嗎？』禪師說：『和尚您認識學人嗎？』夾山說：『不然，您先還老僧草鞋錢，然後老僧還您江陵米錢。』禪師說：『這樣說來，我就不認識和尚您了，不知道江陵的米是什麼價錢？』夾山說：『您很會大聲說話。』於是禪師進入夾山的房間接受印可，依附了七年，才告辭前往撫州，在龍濟山隱居。很多僧人聚集而來，禪師於是宣揚夾山的精深要義，名聲傳遍各地。後來回到臨川，喜歡住在黃山。他對眾弟子說：『我住在這座山，很符合我平素的志向了。』 禪師上堂對眾人說：『祖師西來，特別宣揚這件事，只是人們不明白，向外奔波尋求。就像到赤水去尋找珍珠，到荊山去尋找玉石一樣。所以說，從門進來的不是家裡的珍寶，把影子當成頭，難道不是大錯嗎？』當時有僧人問：『什麼是祖師的意旨？』禪師說：『梁朝的宮殿不施加任何人工，魏國的國土斷絕一切心跡。』問：『什麼是道？』禪師說：『石牛經常吐出春天的霧氣，木馬嘶叫的聲音響徹道路。』問：『如何才能見到本來面目？』禪師說：『不用懸掛石鏡，天亮了雞自然會叫。』問：『宗乘一句，請禪師商量。』禪師說：『黃峰獨自超脫于萬物之外，顯得格外秀麗，一年又一年，寒冷颼颼。』問：『不明白中言，如何指點開示？』禪師說：『劍已經離去了很久，您才開始刻舟求劍。』問：『什麼是衲衣下的事？』禪師說：『石牛在水上躺臥，東西方向都得到自由。』問：『什麼是目前意？』禪師說：『秋風有韻味，片月沒有固定的方向。』問：『什麼是學人用心的地方？』禪師說：『覺悟之門不要關閉，對著月亮不要迷惑。』

【English Translation】 English version: A monk asked: 'What is the master's name?' The master said: 'My name is Yuelun (月輪, Moon Wheel).' Jiashan (夾山, referring to Jiashan Shanhui, a Chan master) drew a circle, saying: 'What do you think of this?' The master said: 'Venerable monk, speaking like this, many people in various places will not agree.' Jiashan said: 'That is how I, the poor monk, am. What does the Zen master think?' The master said: 'Do you still see the Moon Wheel?' Jiashan said: 'Zen master, speaking like this, many people here will not agree, and people in other places will not agree either.' Thereupon, the master humbly sought instruction. One day, Jiashan asked loudly: 'Where are you from?' The master said: 'I am from Minzhong (閩中, Fujian Province).' Jiashan said: 'Do you know this old monk?' The master said: 'Venerable monk, do you know this student?' Jiashan said: 'If not, you should first return the old monk's sandal money, and then the old monk will return your Jiangling (江陵, a place name) rice money.' The master said: 'In that case, I do not know you, venerable monk. I do not know what the price of rice in Jiangling is.' Jiashan said: 'You are good at roaring.' Thereupon, the master entered Jiashan's room to receive the seal of approval, and stayed for seven years before taking leave to go to Fuzhou (撫州, a place name) to live in seclusion on Longji Mountain (龍濟山, Dragon Relief Mountain). Many monks gathered there, and the master then propagated Jiashan's profound teachings, and his name spread everywhere. Later, he returned to Linchuan (臨川, a place name) and liked to live on Huangshan (黃山, Yellow Mountain). He said to his disciples: 'Living on this mountain is very much in line with my long-held aspirations.' The master ascended the hall and said to the assembly: 'The Patriarch (祖師, referring to Bodhidharma) came from the West, especially to proclaim this matter, but people do not understand and seek outwards. It is like going to Chishui (赤水, Red Water) to find pearls, or going to Jingshan (荊山, Jing Mountain) to find jade. Therefore, it is said that what enters through the door is not the treasure of the home, and taking the shadow as the head is surely a great mistake.' At that time, a monk asked: 'What is the Patriarch's intention?' The master said: 'The Liang (梁, a dynasty name) palace does not apply any labor, and the Wei (魏, a dynasty name) land cuts off all traces of the mind.' Asked: 'What is the Dao (道, the Way)?' The master said: 'The stone ox frequently spits out the spring mist, and the wooden horse's neighing sound fills the road.' Asked: 'How can one see the original face?' The master said: 'There is no need to hang a stone mirror, the rooster will crow naturally when it dawns.' Asked: 'Please discuss the sentence of the Zongcheng (宗乘, the Vehicle of the Sect) with the master.' The master said: 'Huangfeng (黃峰, Yellow Peak) is uniquely detached from all things, appearing extraordinarily beautiful, year after year, cold and breezy.' Asked: 'If one does not understand the middle words, how can one be guided?' The master said: 'The sword has been gone for a long time, and you are only now carving the boat to find it.' Asked: 'What is the matter under the kasaya (衲衣, patched robe)?' The master said: 'The stone ox lies on the water, free to go east and west.' Asked: 'What is the present intention?' The master said: 'The autumn wind has rhythm, and the partial moon has no fixed direction.' Asked: 'Where should the student apply his mind?' The master said: 'Do not close the door of awakening, and do not be confused by the moon.'

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問如何是青霄路。師曰。鶴棲云外樹不倦苦風霜。問過去事如何。師曰。龍叫清潭波瀾自肅。師住黃山僅十三載。學者來。無虛往。以後唐同光三年十二月二十一日示有微恙。至二十六日午時奄然坐化。壽七十二。臘五十三。明年正月二十日塔于院西北隅。

洛京韶山寰普禪師。有僧到參禮拜起立。師曰。大才藏拙戶。僧過一邊立。師曰。喪卻棟樑材遵布衲山下見師乃問。韶山在什麼處。師曰。青青翠竹處是。遵曰。莫只遮便是否。師曰。是即是阇梨有什麼事。曰擬申一問。未審師還答否。師云。看君不是金牙作。爭解彎弓射尉遲。遵云。鳳凰直入煙霄去。誰怕林間野鵲兒。師曰。當軒畫鼓從君擊。試展家風似老僧。遵曰。一句迥超今古格松蘿不與月輪齊。師曰。饒君直出威音外。猶較韶山半月程。遵曰。過在什麼處。師曰。倜儻之辭時人知有。遵曰。與么即真玉泥中異不撥萬機塵。師曰。魯般門下徒施巧妙。遵云。學人即恁么。師意如何。師曰。玉女夜拋梭寄錦于西舍。遵曰。莫便是和尚家風也無。師曰。耕夫置玉漏(卿公事苑云。當作玉耬。謂耬犁也耕人用耬所以布子種。禪錄所謂看縷打耬。正謂是也。魏略曰。皇甫陰為燉煌太守。民不曉耕種。因教民作耬犁省力過半。然耬乃陸種之具。南人多不識之。故

【現代漢語翻譯】 現代漢語譯本 問：如何是通往青霄（指天空）的道路？ 師父說：仙鶴棲息在云外的樹上，不畏懼風霜的侵襲。 問：過去的（已經發生）事情是怎樣的？ 師父說：龍在清澈的水潭中鳴叫，水波自然肅靜。 師父住在黃山僅僅十三年，來求學的，沒有空手而歸的。 後唐同光三年十二月二十一日，師父表示身體略有不適，到二十六日午時安詳地坐化圓寂，享年七十二歲，僧臘五十三年。第二年正月二十日，在寺院西北角建塔安葬。

洛京韶山寰普禪師。 有僧人前來參拜，禮拜後站立。 師父說：真正有才能的人善於隱藏自己的鋒芒。 僧人走到一邊站立。 師父說：可惜喪失了棟樑之材。 遵布衲在山下拜見禪師，於是問道：韶山在什麼地方？ 師父說：青翠的竹林所在之處就是。 遵布衲說：莫非僅僅是這樣嗎？ 師父說：是就是，你有什麼事？ 遵布衲說：想請教一個問題，不知道師父您是否願意回答？ 師父說：我看你不是用金子做的牙齒，怎麼能拉開弓射中尉遲（唐朝名將）？（比喻沒有相應的能力） 遵布衲說：鳳凰直接飛入雲霄，誰會害怕林間的野鵲？ 師父說：就在這裡敲響戰鼓讓你盡情發揮，試試展現出你像老僧一樣的家風。 遵布衲說：一句話迥然超越古今的格局，松蘿也不與天上的月亮相比。 師父說：即使你直接超出威音王佛（過去佛）之外，仍然比韶山近了半個月的路程。 遵布衲說：我的過錯在哪裡？ 師父說：你那豪邁不羈的言辭，世人都知道。 遵布衲說：既然這樣，那就是真玉在泥土中也與衆不同，不沾染世俗的塵埃。 師父說：你就像魯班（古代木匠）門下的徒弟，只是施展一些巧妙的技藝。 遵布衲說：學人就是這樣，師父您意下如何？ 師父說：就像玉女在夜晚拋梭，將錦緞寄到西邊的鄰居家。（比喻隱秘的傳遞） 遵布衲說：莫非這就是和尚您的家風嗎？ 師父說：農夫放下玉製的耬（一種播種工具）。（《卿公事苑》說：應當寫作玉耬，指耬犁，是耕田人用來播種的工具。《禪錄》中所謂的『看縷打耬』，正是指這個。《魏略》記載：皇甫陰擔任燉煌太守時，當地百姓不熟悉耕種，於是教百姓製作耬犁，省力超過一半。然而耬是旱地播種的工具，南方人大多不認識它。因此……）

【English Translation】 English version Asked: What is the road to the blue sky (Qingxiao, referring to the sky)? The master said: Cranes dwell on trees beyond the clouds, unafraid of the hardships of wind and frost. Asked: What about past (already happened) events? The master said: When a dragon cries in a clear pool, the ripples naturally become still. The master lived in Huangshan for only thirteen years, and those who came to learn never left empty-handed. In the third year of Tongguang of the Later Tang Dynasty, on the twenty-first day of the twelfth month, the master indicated a slight illness. By noon on the twenty-sixth day, he peacefully passed away in a seated posture, at the age of seventy-two, with fifty-three years as a monk. On the twentieth day of the first month of the following year, a pagoda was built in the northwest corner of the monastery for his burial.

Chan Master Huanpu of Shaoshan in Luojing. A monk came to pay respects, bowing and then standing. The master said: A truly talented person is good at concealing their brilliance. The monk stepped aside and stood there. The master said: It's a pity to lose the timber of a pillar. Zun Bu Na met the master at the foot of the mountain and asked: Where is Shaoshan? The master said: Where the green bamboo forest is, that's it. Zun Bu Na said: Is it just that? The master said: It is, it is. What's the matter with you? Zun Bu Na said: I would like to ask a question, but I don't know if the master is willing to answer? The master said: I see you don't have teeth made of gold, how can you draw a bow and shoot Yuchi (a famous general of the Tang Dynasty)? (Metaphor for not having the corresponding ability) Zun Bu Na said: The phoenix flies straight into the clouds, who is afraid of the wild magpies in the forest? The master said: Beat the war drum here and let you play to your heart's content, try to show your family style like the old monk. Zun Bu Na said: A sentence that transcends the pattern of ancient and modern times, the pine and cypress are not compared with the moon in the sky. The master said: Even if you go directly beyond Weiyin King Buddha (past Buddha), you are still half a month's journey closer than Shaoshan. Zun Bu Na said: Where is my fault? The master said: Your bold and unrestrained words are known to the world. Zun Bu Na said: Since that's the case, then true jade is different even in the mud, and does not get stained by the dust of the world. The master said: You are like an apprentice under Lu Ban (ancient carpenter), just showing some clever skills. Zun Bu Na said: That's how the student is, what does the master think? The master said: It's like a jade maiden throwing a shuttle at night, sending brocade to the neighbor in the west. (Metaphor for secret transmission) Zun Bu Na said: Is this the master's family style? The master said: The farmer puts down the jade lou (a sowing tool). (The 'Qing Gong Shi Yuan' says: It should be written as jade lou, referring to the seed drill, which is a tool used by farmers for sowing. The so-called 'watching the thread and hitting the lou' in the 'Chan Record' refers to this. The 'Wei Lue' records: When Huangfu Yin served as the governor of Dunhuang, the local people were not familiar with farming, so he taught the people to make seed drills, saving more than half the labor. However, the lou is a tool for sowing in dry land, and most southerners do not recognize it. Therefore...)

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詳出焉。音樓)。不是行家作。遵曰。此是文言和尚家風如何。師曰。橫身當宇宙誰是出頭人終謚無畏禪師。

太原海湖和尚。因有人請灌頂三藏供養。敷坐訖。師乃就彼位坐。時有云涉坐主問曰。和尚什麼年行道。師曰。坐主近前來。涉近前。師曰。只如憍陳如是什麼年行道。涉茫然。師咄曰。遮尿狀鬼。僧問。和尚院內人何太少。定水院人何太多。師曰。草深多野鹿。巖高獬豸稀。

嘉州白水寺和尚。僧問。如何是西來意。師曰。四溟無窟宅一滴潤乾坤。問曹溪一路合譚何事。師曰。澗松千載鶴來聚。月中香桂鳳皇歸。

鳳翔天蓋山幽禪師。僧問。如何是天蓋水。師曰。四海滂池不犯涓滴。問學人擬看經時如何。師曰。既是大商何求小利。

洪州建昌鳳棲山同安和尚(第一世住)僧問。如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎入紫微。僧曰。忽遇客來將何祇待。師曰。金果早朝猿摘去。玉華晚后鳳銜來。問終日在潭為什麼釣不得。師曰。玄源不隱無生寶。莫謾垂鉤向碧潭。問澄機一句曉露不逢時如何。師曰。太陽門下無星月。天子殿前無貧兒。問如何是同安轉身處。師曰。曠劫不曾沉玉露。目前豈滯太陽機。問險惡道中如何進步。師曰。玄身透過千差路。碧海無波往即難。問

【現代漢語翻譯】 現代漢語譯本：

出自哪裡呢？（音樓）。這不是內行人的作品。遵說：『這是文言和尚的家風，怎麼樣？』師父說：『橫身佔據宇宙，誰是出頭之人？』最終謚號為無畏禪師。 太原海湖和尚。因為有人請灌頂三藏供養，鋪設座位完畢。師父就到那個位置坐下。當時有云涉座主問道：『和尚您是什麼時候開始修道的？』師父說：『座主你靠近前來。』云涉靠近上前。師父說：『就像憍陳如（最初的五比丘之一）是什麼時候開始修道的？』云涉茫然不知。師父呵斥道：『你這尿屎鬼！』僧人問：『和尚您寺院裡的人為什麼這麼少？定水院的人為什麼這麼多？』師父說：『草深的地方野鹿多，巖石高的地方獬豸（一種神獸）稀少。』 嘉州白水寺和尚。僧人問：『如何是西來意（達摩祖師西來的真意）？』師父說：『四海沒有窟穴，一滴水潤澤乾坤。』問：『曹溪（六祖慧能弘法之地）一路應該談論什麼？』師父說：『澗邊的松樹千年，引來仙鶴聚集；月中的香桂，引來鳳凰歸來。』 鳳翔天蓋山幽禪師。僧人問：『如何是天蓋水？』師父說：『四海浩瀚，也不侵犯一絲一滴。』問：『學人想要看經的時候應該怎麼辦？』師父說：『既然是大商人，何必追求小利？』 洪州建昌鳳棲山同安和尚（第一世住持）。僧人問：『如何是和尚的家風？』師父說：『金雞抱著小雞迴歸霄漢，玉兔懷著身孕進入紫微。』僧人說：『忽然有客人來，將用什麼招待？』師父說：『金色的果實早晨被猿猴摘去，美麗的玉花晚上被鳳凰銜來。』問：『整天在潭裡，為什麼釣不到東西？』師父說：『玄妙的本源不隱藏無生的珍寶，不要隨便垂釣向碧綠的深潭。』問：『澄澈的機鋒一句，曉露不逢時，怎麼樣？』師父說：『太陽門下沒有星月，天子殿前沒有窮人。』問：『如何是同安轉身處？』師父說：『曠劫以來不曾沾染玉露，目前豈能滯留太陽的光輝。』問：『險惡的道路中如何進步？』師父說：『玄妙的身體穿透千差萬別的道路，碧海沒有波浪，前往也困難。』問

【English Translation】 English version:

Where does it come from? (Yin Lou). This is not the work of an expert. Zun said, 'What about this style of literary monk?' The Master said, 'Spanning the universe, who is the one to stand out?' His posthumous title was Chan Master Wuwei (Fearless). Taiyuan Haihu (Sea Lake) Monk. Because someone invited the Kuan-ting (Abhisheka) Tripitaka (Three Baskets) for offering, the seat was arranged. The Master then sat in that position. At that time, the seat master Yun She asked, 'Venerable Monk, when did you begin practicing the Way?' The Master said, 'Seat Master, come closer.' Yun She approached. The Master said, 'Like Kondanna (Ajnatakaundinya) (one of the first five disciples of the Buddha), when did he begin practicing the Way?' Yun She was at a loss. The Master scolded, 'You urine-smelling ghost!' A monk asked, 'Why are there so few people in the Venerable Monk's monastery? Why are there so many people in Ding Shui (Fixed Water) Monastery?' The Master said, 'Where the grass is deep, there are many wild deer; where the rocks are high, the Xie Zhi (a mythical beast) are rare.' Jiazhou Baishui (White Water) Temple Monk. A monk asked, 'What is the meaning of the Westward Journey (the intention of Bodhidharma's coming from the West)?' The Master said, 'The four seas have no caves; a single drop moistens the universe.' Asked, 'What should be discussed on the road to Cao Xi (where the Sixth Patriarch Huineng propagated the Dharma)?' The Master said, 'The pine trees by the stream are a thousand years old, attracting cranes to gather; the fragrant cassia in the moon attracts phoenixes to return.' Fengxiang Tiangai (Heavenly Canopy) Mountain Chan Master You. A monk asked, 'What is Tiangai Water?' The Master said, 'The four seas are vast, yet they do not violate a single drop.' Asked, 'What should a student do when intending to read the scriptures?' The Master said, 'Since you are a great merchant, why seek small profits?' Hongzhou Jianchang Fengqi (Phoenix Perch) Mountain Tongan (Same Peace) Monk (the first abbot). A monk asked, 'What is the Venerable Monk's family style?' The Master said, 'The golden rooster carries its chicks back to the heavens; the jade rabbit carries its pregnancy into the Ziwei (Purple Palace).』 The monk said, 'If a guest suddenly arrives, how will you treat them?' The Master said, 'The golden fruit is picked by monkeys in the early morning; the beautiful jade flower is carried by phoenixes in the evening.' Asked, 'Why can't anything be caught when fishing in the pool all day?' The Master said, 'The mysterious source does not hide the treasure of non-birth; do not casually cast your line into the green pool.' Asked, 'A clear and sharp phrase, like morning dew not meeting its time, what about it?' The Master said, 'Beneath the sun's gate, there are no stars or moon; before the emperor's palace, there are no poor people.' Asked, 'What is the turning point of Tongan?' The Master said, 'For countless eons, it has never been stained by jade dew; how can it be hindered by the light of the sun?' Asked, 'How to progress on a dangerous path?' The Master said, 'The mysterious body passes through countless different paths; the blue sea has no waves, and going is difficult.' Asked

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如何是衲衣下事。師曰。一片玉輪今古在。豈同漁父夜沈鉤。問如何是大勿慚愧底人。師曰。空王不坐無生殿。迦葉堂前不點燈。

景德傳燈錄卷第十六 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十七

吉州青原山行思禪師法嗣第五世下二十六人袁州洞山良價禪師法嗣二十六人洪州云居山道膺禪師撫州曹山本寂禪師洞山第二世道全禪師湖南龍牙山居遁禪師京兆華嚴寺休靜禪師京兆蜆子和尚筠州九峰普滿大師臺州幽棲道幽禪師洞山第三世師虔禪師洛京白馬遁儒禪師越州乾峰和尚吉州禾山和尚明州天童山咸啟禪師(十一卷有目無傳)潭州寶蓋山和尚益州北院通禪師高安白水本仁禪師撫州疏山光仁禪師澧州欽山文邃禪師(已上一十八人見錄)明州天童山義禪師太原資聖方禪師新羅國金藏和尚益州白禪師潭州文殊和尚舒州白水山和尚邵州西湖和尚青陽通玄和尚(已上八人無機緣語句不錄)第六世之一四十三人鄂州巖頭全豁禪師法嗣九人臺州瑞巖師彥禪師懷州玄泉彥禪師吉州靈巖慧宗禪師福州羅山道閑禪師福州香溪從范禪師福州羅源聖壽嚴禪師(六人見錄)洪州大寧海一禪師信州鵝湖山韶和尚洪州大寧訥和尚(已上三人無機緣語句不錄)洪州感潭資國和尚法嗣一人安州白兆山志圓

【現代漢語翻譯】 現代漢語譯本： 問：什麼是穿衲衣（nàyī，僧人的服裝）的人應該做的事？ 師父說：一片明亮的玉輪（yùlún，指月亮，也比喻佛性）自古至今都在那裡，怎麼能和漁夫夜晚沉下魚鉤一樣呢？ 問：如何才能成為一個真正不感到慚愧的人？ 師父說：空王（kōngwáng，指佛）不坐在無生殿（wúshēngdiàn，超越生滅的境界）里，迦葉（jiāyè，佛陀的十大弟子之一）的堂前也不需要點燈。

【English Translation】 English version: Question: What is the business of those who wear the patched robe (nayi, monk's robe)? The Master said: A bright jade wheel (yulun, referring to the moon, also a metaphor for Buddha-nature) has been there since ancient times. How can it be the same as a fisherman sinking his hook at night? Question: How can one become a person who is truly without shame? The Master said: The Empty King (kongwang, referring to the Buddha) does not sit in the Unborn Palace (wushengdian, the realm beyond birth and death), and there is no need to light a lamp in front of Kashyapa's (jiaye, one of the Buddha's ten great disciples) hall.

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禪師(一人見錄)濠州思明和尚法嗣一人襄州鷲嶺善本禪師(一人見錄)潭州大光山居誨禪師法嗣一十三人潭州谷山有緣禪師潭州龍興和尚潭州伏龍山第一世和尚京兆白雲善藏禪師潭州伏龍山第二世和尚陜府龍峻山和尚潭州伏龍山第三世和尚(已上七人見錄)大光山玄禪師漳州藤霞和尚宋州凈覺和尚華州崇勝證和尚鄂州永壽和尚鄂州靈竹和尚(已上六人無機緣語句不錄)筠州九峰道虔禪師法嗣一十人新羅清院和尚洪州泐潭神黨禪師吉州南源山行修禪師洪州泐潭明禪師吉州秋山和尚洪州泐潭延茂禪師洪州同安常察禪師洪州泐潭悟禪師吉州禾山無殷禪師洪州泐潭牟和尚(已上十人見錄)臺州涌泉景欣禪師法嗣一人臺州六通院紹禪師(一人見錄)潭州云蓋山志元禪師法嗣三人云蓋山志罕禪師新羅臥龍和尚彭州天臺和尚(已上三人見錄)潭州谷山藏禪師法嗣三人新羅瑞巖和尚新羅泊嚴和尚新羅大嶺和尚(已上三人見錄)潭州中雲蓋山和尚法嗣一人云蓋山景和尚(一人見錄)河中府棲巖存壽禪師法嗣一人道德禪師(一人無機緣語句不錄)

吉州青原行思禪師第五世

袁州洞山良價禪師法嗣

洪州云居道膺禪師幽州玉田人也。姓王氏。童丱依師稟教。二十五受具于范陽延壽寺。本師令習聲聞篇聚。乃嘆曰。大丈

【現代漢語翻譯】 現代漢語譯本 禪師（一人見錄）：濠州思明和尚法嗣一人，襄州鷲嶺善本禪師（一人見錄），潭州大光山居誨禪師法嗣一十三人：潭州谷山有緣禪師，潭州龍興和尚，潭州伏龍山第一世和尚，京兆白雲善藏禪師，潭州伏龍山第二世和尚，陜府龍峻山和尚，潭州伏龍山第三世和尚（以上七人見錄），大光山玄禪師，漳州藤霞和尚，宋州凈覺和尚，華州崇勝證和尚，鄂州永壽和尚，鄂州靈竹和尚（以上六人無機緣語句不錄）。 筠州九峰道虔禪師法嗣一十人：新羅清院和尚，洪州泐潭神黨禪師，吉州南源山行修禪師，洪州泐潭明禪師，吉州秋山和尚，洪州泐潭延茂禪師，洪州同安常察禪師，洪州泐潭悟禪師，吉州禾山無殷禪師，洪州泐潭牟和尚（以上十人見錄）。 臺州涌泉景欣禪師法嗣一人：臺州六通院紹禪師（一人見錄）。潭州云蓋山志元禪師法嗣三人：云蓋山志罕禪師，新羅臥龍和尚，彭州天臺和尚（以上三人見錄）。 潭州谷山藏禪師法嗣三人：新羅瑞巖和尚，新羅泊嚴和尚，新羅大嶺和尚（以上三人見錄）。潭州中雲蓋山和尚法嗣一人：云蓋山景和尚（一人見錄）。河中府棲巖存壽禪師法嗣一人：道德禪師（一人無機緣語句不錄）。 吉州青原行思禪師第五世。 袁州洞山良價禪師法嗣： 洪州云居道膺禪師，幽州玉田人也，姓王氏。童丱依師稟教，二十五受具于范陽延壽寺。本師令習聲聞篇聚，乃嘆曰：『大丈夫』

【English Translation】 English version Zen Masters (One recorded): Siming (Thinking Brightly) Monk of Haozhou (prefecture in Anhui province) lineage, one person; Shanben (Good Root) Zen Master of鷲嶺(鷲峰,鷲頭山, Vulture Peak) in Xiangzhou (prefecture in Hubei province), one person recorded; Juhui (Dwelling and Teaching) Zen Master of Dagguang Mountain (Great Light Mountain) in Tanzhou (prefecture in Hunan province) lineage, thirteen people: Youyuan (Having Affinity) Zen Master of Gushan (Valley Mountain) in Tanzhou, Longxing (Dragon Rising) Monk of Tanzhou, First Generation Monk of Fulong Mountain (Subduing Dragon Mountain) in Tanzhou, Shanzang (Good Treasury) Zen Master of Baiyun (White Cloud) in Jingzhao (ancient name for Xi'an), Second Generation Monk of Fulong Mountain in Tanzhou, Longjun (Dragon峻) Monk of Longjun Mountain in Shanfu (prefecture in Shaanxi province), Third Generation Monk of Fulong Mountain in Tanzhou (above seven people recorded), Xuan (Profound) Zen Master of Dagguang Mountain, Tengxia (Wisteria Glow) Monk of Zhangzhou (prefecture in Fujian province), Jingjue (Pure Awareness) Monk of Songzhou (prefecture in Henan province), Chongzheng (崇勝證) Monk of Huazhou (prefecture in Shaanxi province), Yongshou (Eternal Life) Monk of Ezhou (prefecture in Hubei province), Lingzhu (靈竹) Monk of Ezhou (above six people without recorded statements of opportunity). Daoqian (Way Reverence) Zen Master of Jiufeng (Nine Peaks) in Junzhou (prefecture in Jiangxi province) lineage, ten people: Qingyuan (Clear Garden) Monk of Silla (ancient Korean kingdom), Shendang (神黨) Zen Master of Letan (泐潭) in Hongzhou (prefecture in Jiangxi province), Xingxiu (行修) Zen Master of Nanyuan Mountain (South Source Mountain) in Jizhou (prefecture in Jiangxi province), Ming (Bright) Zen Master of Letan in Hongzhou, Qiushan (Autumn Mountain) Monk of Jizhou, Yanmao (延茂) Zen Master of Letan in Hongzhou, Changcha (常察) Zen Master of Tongan (同安) in Hongzhou, Wu (悟) Zen Master of Letan in Hongzhou, Wuyin (無殷) Zen Master of Heshan (禾山) in Jizhou, Mou (牟) Monk of Letan in Hongzhou (above ten people recorded). Jingxin (景欣) Zen Master of Yongquan (涌泉, Gushing Spring) in Taizhou (prefecture in Zhejiang province) lineage, one person: Shao (紹) Zen Master of Liutong Temple (六通院, Six Penetrations Temple) in Taizhou (one person recorded). Zhiyuan (志元) Zen Master of Yungaishan (Cloud Cover Mountain) in Tanzhou lineage, three people: Zhihan (志罕) Zen Master of Yungaishan, Wolong (臥龍, Crouching Dragon) Monk of Silla, Tiantai (天臺) Monk of Pengzhou (prefecture in Sichuan province) (above three people recorded). Zang (藏) Zen Master of Gushan (Valley Mountain) in Tanzhou lineage, three people: Ruiyan (瑞巖) Monk of Silla, Boyan (泊嚴) Monk of Silla, Daling (大嶺) Monk of Silla (above three people recorded). Monk of Middle Yungaishan (Cloud Cover Mountain) in Tanzhou lineage, one person: Jing (景) Monk of Yungaishan (one person recorded). Cunshou (存壽) Zen Master of Qiyan (棲巖) in Hezhongfu (prefecture in Shanxi province) lineage, one person: Daode (道德) Zen Master (one person without recorded statements of opportunity). Fifth Generation of Qingyuan Xingsi (青原行思) Zen Master of Jizhou. Lineage of Liangjie (良價) Zen Master of Dongshan (洞山) in Yuanzhou (prefecture in Jiangxi province): Yunju Daoying (云居道膺) Zen Master of Hongzhou, a native of Yutian (玉田) in Youzhou (prefecture in Hebei province), surname Wang. As a child, he relied on a teacher for instruction. At twenty-five, he received full ordination at Yanshou Temple (延壽寺) in Fanyang (范陽). His original teacher instructed him to study the 'Shengwen Pianju' (聲聞篇聚, Collection of Śrāvaka Texts), whereupon he sighed, 'A great man...'

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夫豈可桎梏于律儀耶。乃去詣翠微山問道。經三載有云游僧自豫章來。盛稱洞山價禪師法席。師遂造焉。洞山問曰阇梨名什麼。曰道膺。洞山云。向上更道。師云。向上道即不名道膺。洞山曰。與吾在云巖時只對無異也。后師問。如何是祖師意。洞山曰。阇梨他後有一把茅蓋頭。忽有人問阇梨如何只對。曰道膺罪過。洞山有時謂師曰。吾聞思大和尚生倭國作王虛實。曰若是思大佛亦不作。況乎國王。洞山然之。一日洞山問。什麼處去來。師曰。蹋山來。洞山曰。阿那個山堪住。曰阿那個山不堪住。洞山曰。恁么即國內總被阇梨占卻也。曰不然。洞山曰。恁么即子得個入路。曰無路。洞山曰。若無路爭得與老僧相見。曰若有路即與和尚隔生去也。洞山曰。此子已后千人萬人把不住。師隨洞山渡水。洞山問水深淺。曰不濕。洞山曰。粗人。曰請師道。洞山曰。不幹。洞山謂師曰。昔南泉問講彌勒下生經僧曰。彌勒什麼時下生。曰見在天宮當來下生。南泉曰。天上無彌勒地下無彌勒。師隨舉而問曰。只如天上無彌勒地下無彌勒。未審誰與安字。洞山直得禪床震動乃曰。膺阇梨。師合醬次洞山問。作什麼。師曰。合醬。洞山曰。用多少鹽。曰旋入。洞山曰。作何滋味。師曰得。洞山問。大闡提人殺父害母出佛身血破和合僧。如

是種種孝養何在。師曰。始得孝養。自爾洞山許之為室中領袖。初止三峰其化未廣。后開云居山四眾臻萃。一日上堂。因舉古人云。地獄未是苦。向此衣服下不明大事失卻。最苦。師乃謂眾曰。汝等既在遮個行。流十分去。九不較多也。更著些力便是上坐不屈平生。行腳不孤負叢林。古人道。欲得保任此事。須向高高山頂立深深水底行。方有些子氣力。汝若大事未辦。且須履踐玄途。問如何是沙門所重。師曰。心識不到處。問佛與祖有何階級。師曰。俱是階級。問如何是西來意。師曰。古路不逢人。可觀上座問。的罷標指請師速接。師曰。即今作么生。觀曰。道即不無莫領話好。師曰。何必阇梨問如何是口訣。師曰。近前來向汝道。僧近前曰。請師道。師曰也知也知。師擲癢和問。眾還會么。眾曰。不會。師曰。趁雀兒也不會。問如何得不惱亂和尚。師曰與我喚處德來。僧遂去喚來。師曰。與我閉卻門。問馬祖出八十八人善知識。未審和尚出多少人。師展手示之。問如何是向上人行履處。師曰。天下太平。問遊子歸家時如何。師曰。且喜歸來。曰將何奉獻。師曰。朝打三千暮打八百。師謂眾曰。如好獵狗。只解尋得有縱跡底。忽遇羚羊掛角。莫道跡氣亦不識。僧問。羚羊掛角時如何。師曰。六六三十六。又曰。會么。

【現代漢語翻譯】 現代漢語譯本 是種種孝養在哪裡呢？洞山禪師說：『這才算是真正的孝養。』從此，洞山禪師認可他是門下的領袖。最初住在三峰山，教化未能廣泛推行。後來開創云居山，四方僧眾雲集。一天，洞山禪師上堂說法，引用古人的話說：『地獄還不是最苦的，最苦的是披著這身衣服卻不明瞭生死大事。』洞山禪師於是對大眾說：『你們既然選擇了這條修行道路，十分的努力，去掉九分也不算多。更要加把勁，這樣才不辜負平生做上座的身份，不辜負叢林的供養。』古人說：『想要保任此事（指明心見性），必須站在高高的山頂，行在深深的水底，這樣才有些氣力。』你們如果生死大事還沒有解決，就必須努力修行。有人問：『什麼是沙門（指僧人）所看重的？』洞山禪師說：『是心識達不到的地方。』有人問：『佛與祖有什麼階級差別？』洞山禪師說：『都是階級。』有人問：『什麼是西來意（指禪宗的宗旨）？』洞山禪師說：『古老的道路上遇不到人。』可觀上座問：『請您直接指出核心要義，請禪師快速接招。』洞山禪師說：『你現在想怎麼樣？』可觀說：『道理不是沒有，只是不要說錯就好。』洞山禪師說：『何必這樣問呢？』有僧人問：『什麼是口訣？』洞山禪師說：『靠近前來，我告訴你。』僧人靠近后說：『請禪師說。』洞山禪師說：『也知道，也知道。』洞山禪師扔掉癢和子（一種拂塵），問：『大家會么？』眾僧說：『不會。』洞山禪師說：『趕麻雀也不會。』有人問：『如何才能不惱亂和尚？』洞山禪師說：『給我把處德叫來。』僧人於是去叫處德來。洞山禪師說：『給我把門關上。』有人問：『馬祖（馬祖道一禪師）門下出了八十八位善知識，不知道和尚您門下出了多少人？』洞山禪師伸出手來示意。有人問：『什麼是向上人（指追求更高境界的人）的行履處？』洞山禪師說：『天下太平。』有人問：『遊子歸家時如何？』洞山禪師說：『總算回來了。』那人說：『將用什麼來奉獻呢？』洞山禪師說：『早上打三千，晚上打八百。』洞山禪師對大眾說：『就像好的獵狗，只懂得尋找有軌跡的獵物。如果遇到羚羊掛角，就莫說軌跡，連氣味也識別不出了。』有僧人問：『羚羊掛角時如何？』洞山禪師說：『六六三十六。』又說：『會么？』

【English Translation】 English version Where are all kinds of filial piety? The Master said, 'This is the beginning of true filial piety.' From then on, Dongshan (Dongshan Liangjie, a Zen master) acknowledged him as the leader among his disciples. Initially, he resided at Three Peaks Mountain, but his teachings did not spread widely. Later, he established Yunju Mountain, and monks from all directions gathered. One day, during a Dharma talk, Dongshan quoted an ancient saying: 'Hell is not the worst suffering; the worst suffering is wearing these clothes (referring to a monk's robe) without understanding the great matter of life and death.' Dongshan then said to the assembly, 'Since you have chosen this path of practice, even if you put in ten parts of effort and remove nine, it is not too much. You must put in more effort, so that you do not fail your position as a senior monk and do not fail the support of the monastery.' An ancient person said, 'If you want to maintain this matter (referring to realizing one's true nature), you must stand on the high mountain peak and walk in the deep water, then you will have some strength.' If your great matter of life and death is not yet resolved, you must diligently practice the profound path. Someone asked, 'What do Shramanas (monks) value?' Dongshan said, 'The place where the mind and consciousness cannot reach.' Someone asked, 'What is the difference in rank between the Buddha and the Patriarchs?' Dongshan said, 'They are all ranks.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' Dongshan said, 'On the ancient road, you do not meet anyone.' Venerable Ke Guan asked, 'Please directly point out the core meaning; please, Master, respond quickly.' Dongshan said, 'What do you want to do now?' Ke Guan said, 'The principle is not absent, but it is best not to speak incorrectly.' Dongshan said, 'Why ask like that?' A monk asked, 'What is the oral instruction?' Dongshan said, 'Come closer, and I will tell you.' The monk came closer and said, 'Please, Master, tell me.' Dongshan said, 'I know, I know.' Dongshan threw away his 'itch-scratching whisk' (a kind of duster) and asked, 'Do you all understand?' The monks said, 'No, we don't.' Dongshan said, 'You can't even chase sparrows.' Someone asked, 'How can I avoid disturbing the Abbot?' Dongshan said, 'Bring Chu De to me.' The monk then went to call Chu De. Dongshan said, 'Close the door for me.' Someone asked, 'Ma Zu (Mazu Daoyi, a Zen master) produced eighty-eight enlightened teachers. I don't know how many people have come from your monastery, Master?' Dongshan extended his hand to indicate. Someone asked, 'What is the path of practice for those who seek higher enlightenment?' Dongshan said, 'Peace reigns throughout the world.' Someone asked, 'What is it like when a wandering son returns home?' Dongshan said, 'Finally, he has returned.' The person said, 'What shall I offer?' Dongshan said, 'Strike three thousand times in the morning and eight hundred times in the evening.' Dongshan said to the assembly, 'Like a good hunting dog, it only knows how to find prey that has left tracks. If it encounters a gazelle hanging its horns on a tree, don't even mention the tracks; it won't even recognize the scent.' A monk asked, 'What is it like when a gazelle hangs its horns on a tree?' Dongshan said, 'Six sixes are thirty-six.' Then he said, 'Do you understand?'

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僧曰。不會。師曰。不見道無軌跡(有僧舉似趙州。趙州云。云居師兄猶在。僧乃問。羚羊掛角時如何。趙州云。六六三十六)眾僧夜參侍者持燈來。見影在壁上有僧便問。兩個相似時如何。師曰。一個是影。問學人擬欲歸鄉時如何。師曰。只遮是。新羅僧問。佛陀波利見文殊。為什麼卻回去。師曰。只為不將來所以卻回去。師謂眾曰。學佛法底人如斬釘截鐵始得。時一僧出曰。便請和尚釘鐵。師曰。口裡底是什麼。僧問。承教有言。是人先世罪業應墮惡道以今世人輕賤。此意如何。師曰動即應墮惡道。靜即為人輕賤(崇壽稠答云。心外有法應墮惡道。守住自己為人輕賤)僧問。香積之飯什麼人得吃。師曰。須知得吃底人。入口也須抉出。有一僧在房內唸經。師隔窗問。阇梨念者是什麼經。對曰。維摩經。師曰。不問維摩經。念者是什麼經。其僧從此得入。問孤迥峭巍巍時如何。師曰。孤迥峭巍巍。僧曰。不會。師曰。面前案山子也不會。新羅僧問。是什麼得恁么難道。師曰。有什麼難道。曰便請和尚道。師曰。新羅新羅。問明眼人為什麼黑如漆。師曰。何怪。荊南節度使成汭遣大將入山送供。問曰。世尊有密語迦葉不覆藏。如何是世尊密語。師召曰。尚書。其人應諾。師曰。會么。曰不會。師曰。汝若不會世尊密語

【現代漢語翻譯】 現代漢語譯本 僧人說：『我不會。』 云居道膺禪師說：『你沒見到道是無跡可尋的嗎？』（有僧人將此事告訴趙州從諗禪師，趙州禪師說：『云居師兄還在。』僧人於是問：『羚羊掛角時如何？』趙州禪師說：『六六三十六。』） 眾僧夜晚參禪，侍者拿著燈來。見到影子在墻壁上，有僧人便問：『兩個相似時如何？』 云居道膺禪師說：『一個是影。』 僧人問：『學人想要歸鄉時如何？』 云居道膺禪師說：『當下就是。』 新羅僧人問：『佛陀波利見到文殊菩薩，為什麼卻回去了？』 云居道膺禪師說：『只因爲沒有帶來，所以才回去了。』 云居道膺禪師對眾僧說：『學佛法的人要像斬釘截鐵一樣才行。』 當時有一僧人出來說：『請和尚釘鐵。』 云居道膺禪師說：『你口裡的是什麼？』 僧人問：『承蒙教誨有言：是人先世罪業應墮惡道，以今世人輕賤。此意如何？』 云居道膺禪師說：『動即應墮惡道，靜即為人輕賤。』（崇壽稠禪師回答說：『心外有法應墮惡道，守住自己為人輕賤。』） 僧人問：『香積佛的飯什麼人能吃？』 云居道膺禪師說：『須知能吃的人，入口也要抉出。』 有一僧人在房內唸經，云居道膺禪師隔著窗戶問：『阇梨（Acharya，阿阇梨，意為導師）唸的是什麼經？』 僧人回答說：『《維摩經》（Vimalakirti Sutra）。』 云居道膺禪師說：『我不問《維摩經》，唸的是什麼經？』 那僧人從此得以開悟。 僧人問：『孤迥峭巍巍時如何？』 云居道膺禪師說：『孤迥峭巍巍。』 僧人說：『我不會。』 云居道膺禪師說：『面前的案山子也不會嗎？』 新羅僧人問：『是什麼得恁么難道？』 云居道膺禪師說：『有什麼難道？』 僧人說：『便請和尚道。』 云居道膺禪師說：『新羅（Silla，古朝鮮國名），新羅。』 僧人問：『明眼人為什麼黑如漆？』 云居道膺禪師說：『何怪。』 荊南節度使成汭派遣大將入山送供，問道：『世尊（Buddha，佛陀）有密語，迦葉（Mahakasyapa，摩訶迦葉）不覆藏。如何是世尊密語？』 云居道膺禪師召喚道：『尚書。』 那人應諾。 云居道膺禪師說：『會么？』 那人說：『不會。』 云居道膺禪師說：『你若不會世尊密語。』

【English Translation】 English version A monk said, 'I don't understand.' Yunju Daoying (Yunju Daoying, a Zen master) said, 'Don't you see that the Way leaves no traces?' (A monk told this to Zhao Zhou Congshen (Zhao Zhou Congshen, a Zen master), Zhao Zhou said, 'My brother Yunju is still here.' The monk then asked, 'What about when the antelope hangs its horns?' Zhao Zhou said, 'Six sixes are thirty-six.') The monks were attending evening Zen practice, and the attendant came with a lamp. Seeing the shadow on the wall, a monk asked, 'What about when the two are similar?' Yunju Daoying said, 'One is a shadow.' A monk asked, 'What about when a student wants to return home?' Yunju Daoying said, 'This is it right here.' A Silla (Silla, an ancient Korean kingdom) monk asked, 'Why did Buddhabhadra (Buddhabhadra, an Indian monk) go back after seeing Manjusri (Manjusri, a Bodhisattva)?' Yunju Daoying said, 'Just because he didn't bring it, that's why he went back.' Yunju Daoying said to the monks, 'Those who study the Buddha's teachings must be like cutting nails and severing iron.' At that time, a monk came out and said, 'Please, Master, nail the iron.' Yunju Daoying said, 'What's in your mouth?' A monk asked, 'I have heard it said: 'If a person's past sins should cause them to fall into evil realms, they are despised by people in this life.' What does this mean?' Yunju Daoying said, 'Movement means falling into evil realms, stillness means being despised by people.' (Chongshou Chou (Chongshou Chou, a Zen master) answered, 'Having a dharma outside the mind means falling into evil realms, guarding oneself means being despised by people.') A monk asked, 'Who can eat the rice of Xiangji Buddha (Xiangji Buddha, a Buddha in the Vimalakirti Sutra)?' Yunju Daoying said, 'You must know the person who can eat it; even entering the mouth, it must be gouged out.' A monk was chanting a sutra in his room. Yunju Daoying asked through the window, 'What sutra is the Acharya (Acharya, meaning teacher) chanting?' The monk replied, 'The Vimalakirti Sutra (Vimalakirti Sutra).' Yunju Daoying said, 'I'm not asking about the Vimalakirti Sutra, what is chanting the sutra?' From this, that monk was able to attain enlightenment. A monk asked, 'What about when it's solitary, towering, and precipitous?' Yunju Daoying said, 'Solitary, towering, and precipitous.' The monk said, 'I don't understand.' Yunju Daoying said, 'Don't you even understand the table mountain in front of you?' A Silla monk asked, 'What is it that's so difficult to say?' Yunju Daoying said, 'What's so difficult to say?' The monk said, 'Please, Master, say it.' Yunju Daoying said, 'Silla, Silla.' A monk asked, 'Why is a clear-eyed person as black as lacquer?' Yunju Daoying said, 'What's so strange?' Cheng Rui (Cheng Rui, a military governor) , the military governor of Jingnan, sent a general into the mountain to deliver offerings and asked, 'The World Honored One (Buddha) has a secret word, and Mahakasyapa (Mahakasyapa, one of the Buddha's principal disciples) does not conceal it. What is the World Honored One's secret word?' Yunju Daoying called out, 'Secretary.' The man answered. Yunju Daoying said, 'Do you understand?' The man said, 'I don't understand.' Yunju Daoying said, 'If you don't understand the World Honored One's secret word.'

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。汝若會迦葉不覆藏。僧問。才生為什麼不知有。師曰。不同生。曰未生時如何。師曰。不曾滅。曰未生時在什麼處。師曰。有處不收。曰什麼人受滅。師曰。是滅不得者。師謂眾曰。汝等師僧家。發言吐氣須有來由。凡問事須識好惡。尊卑良賤信口無益。傍家到處覓相似語。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。八十老人出場屋。不是小兒戲。一言參差千里萬里難為收攝。直至敲骨打髓須有來由。言語如鉗夾鉤鎖相續不斷。始得頭頭上具物物上新。可不是精得妙底事。道汝。知有底人終不取次。十度擬發言九度卻休去。為什麼如此。恐怕無利益。體得底人心如臘月扇。口邊直得醭出。不是汝強為任運如此。欲得恁么事須是恁么人。既是恁么人何愁恁么事。學佛邊事是錯用心。假饒解千經萬論。講得天華落石點頭。亦不幹自己事。況乎其餘有何用處。若將有限心識。作無限中用。如將方木逗圓孔多少差訛。設使攢花簇錦。事事及得及盡一切事。亦只喚作了事人無過人。終不喚作尊貴。將知尊貴邊。著得什麼物。不見從門入者非寶。棒上不成龍知么。師如是三十年開發玄楗。徒眾常及千五百之數。南昌周氏尤所欽風。唐天覆元年秋示微疾。十二月二十八日為大眾開最後方便。敘出世

【現代漢語翻譯】 現代漢語譯本 如果你能理解迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）的真諦，就不會有所隱瞞。有僧人問：『剛出生時為什麼沒有知覺？』 師父說：『和未出生時不同。』 僧人問：『未出生時是什麼樣的？』 師父說：『不曾滅亡。』 僧人問：『未出生時在哪裡？』 師父說：『有些地方無法容納。』 僧人問：『誰會經歷滅亡？』 師父說：『是那些無法被滅亡的。』 師父對眾人說：『你們這些師僧，一言一行都要有根有據。凡是提問，都要懂得分辨好壞。無論對方是尊貴還是卑賤，信口開河都沒有益處。有些人到處尋找相似的言語，所以平時我對你們說，不要怪我不像你們，恐怕是同學太多了。』 『最重要的是不要把（別人的話）拿來。拿來之後就不像了。八十歲的老人出場屋，不是小孩子過家家。一句話說錯，就謬以千里，難以挽回。直到敲骨打髓，也要有來龍去脈。言語要像鉗子、夾子、鉤子、鎖鏈一樣，環環相扣，才能做到頭頭是道，事事物物都是新的。這可不是一件簡單的事情。』 『我說你們，真正懂得的人，絕不會隨便說話。十次想說，九次都忍住了。為什麼這樣？恐怕沒有利益。真正體會到的人，內心就像臘月的扇子，嘴邊都結了霜。這不是你勉強裝出來的，而是自然而然的。想要達到那種境界，必須是那樣的人。既然是那樣的人，還愁什麼事情做不成呢？』 『在學佛的道路上，用心錯了。就算你精通千經萬論，講得天花亂墜，頑石點頭，也與自己無關。更何況其他的呢？如果用有限的心識，去揣測無限的境界，就像用方形的木頭去塞圓形的孔，會有多少差錯？』 『即使你精雕細琢，把每件事都做得盡善盡美，也只能被稱爲了事人，不過如此。終究不能被稱為尊貴。要知道，尊貴的境界里，容不下任何東西。沒看見嗎？從門進來的，就不是寶貝。棒子永遠變不成龍，明白嗎？』 師父就這樣三十年如一日地開啟玄妙的法門，門下弟子常常多達一千五百人。南昌周氏尤其敬佩他的風範。唐天覆元年秋天，師父略感不適，十二月二十八日，為大眾做了最後的開示，講述了出世的因緣。

【English Translation】 English version If you understand Kāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) without concealment, a monk asked: 'Why is there no awareness at birth?' The master said: 'It's different from before birth.' The monk asked: 'What was it like before birth?' The master said: 'It never ceased.' The monk asked: 'Where was it before birth?' The master said: 'Some places cannot contain it.' The monk asked: 'Who experiences cessation?' The master said: 'Those who cannot be ceased.' The master said to the assembly: 'You monks, every word and action must have a basis. When asking questions, you must know how to distinguish between good and bad. Whether the other person is noble or lowly, speaking carelessly is of no benefit. Some people look everywhere for similar words, so I usually say to you brothers, don't blame me for not being like you, I'm afraid there are too many classmates.' 'The most important thing is not to bring (other people's words) here. Once you bring them, they won't be the same. An eighty-year-old man in the arena is not child's play. One wrong word can lead to a thousand miles of error, which is difficult to recover. Even if it's bone-deep, there must be a cause and effect. Words should be like pliers, clamps, hooks, and chains, linked together, so that everything is in order, and everything is new.' 'I tell you, those who truly understand will never speak casually. They think of speaking ten times, but stop nine times. Why is that? I'm afraid there is no benefit. Those who truly understand have hearts like fans in the twelfth month, and frost forms on their lips. This is not something you force, but something that happens naturally. If you want to reach that state, you must be that kind of person. Since you are that kind of person, what do you have to worry about not being able to do?' 'On the path of learning Buddhism, using your mind wrongly is a mistake. Even if you are proficient in thousands of scriptures and treatises, and you speak so eloquently that flowers fall from the sky and rocks nod, it has nothing to do with you. What's the use of anything else? If you use your limited mind to fathom the infinite realm, it's like using a square peg to fit into a round hole, how many errors will there be?' 'Even if you carve and polish, and do everything perfectly, you can only be called a capable person, nothing more. You can never be called noble. You must know that in the realm of nobility, there is no room for anything. Don't you see? What comes in through the door is not a treasure. A stick can never become a dragon, do you understand?' The master opened the mysterious Dharma gate in this way for thirty years, and his disciples often numbered as many as fifteen hundred. The Zhou family of Nanchang especially admired his demeanor. In the autumn of the first year of Tianfu in the Tang Dynasty, the master felt slightly unwell. On the twenty-eighth day of the twelfth month, he gave his final instructions to the assembly, speaking of the causes and conditions of leaving the world.

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始卒之意。眾皆愴然。越明年正月三日跏趺長往。今本山影堂存焉。敕謚弘覺大師。塔曰圓寂。

撫州曹山本寂禪師泉州莆田人也。姓黃氏。少慕儒學。年十九出家。入福州福唐縣靈石山。二十五登戒。唐咸通初禪宗興盛。會洞山價禪師坐道場。往來請益。洞山問。阇梨名什麼。對曰。本寂。曰向上更道。師曰。不道。曰為什麼不道。師曰。不名本寂。洞山深器之。師自此入室密印所解盤桓數載。乃辭洞山。洞山問。什麼處去。曰不變異處去。洞山云。不變異豈有去耶。師曰。去亦不變異。遂辭去。隨緣放曠。初受請止於撫州曹山。后居荷玉山。二處法席學者雲集。問不與萬法為侶者是什麼人。師曰。汝道洪州里許多人什麼處去也。問眉與目還相識也無。師曰。不相識。曰為什麼不相識。師曰。為同在一處。曰恁么即不分也。師曰。眉且不是目。曰如何是目。師曰。端的去。曰如何是眉。師曰。曹山卻疑。曰和尚為什麼卻疑。師曰。若不疑即端的去也。問于相何真。師曰。即相即真。曰當何顯示。師提起托子。問幻本何真。師曰。幻本元真(法眼別云。幻本不真)曰當幻何顯。師曰。即幻即顯(法眼別云。幻即無當)曰恁么即始終不離於幻也。師曰。覓幻相不可得。問如何是常在底人。師曰。恰遇曹山暫出。曰

【現代漢語翻譯】 現代漢語譯本：

（關於）開始和結束的意義，大家都感到悲傷。到了第二年正月三日，（他）結跏趺坐圓寂了。現在本山的影堂還儲存著他的畫像。朝廷追諡他為弘覺大師，塔名叫做圓寂塔。

撫州曹山本寂禪師（Cao Shan Benji，曹山是地名，本寂是法號）是泉州莆田人，姓黃。年少時就仰慕儒學。十九歲出家，進入福州福唐縣的靈石山。二十五歲受具足戒。唐朝咸通年間，禪宗興盛。適逢洞山價禪師（Dongshan Jia，洞山是地名，價是法號）在道場說法，（本寂禪師）前去請教。洞山問：『阇梨（Ajari，梵語，意為親教師）叫什麼名字？』（本寂禪師）回答說：『本寂。』洞山說：『再向上說一句。』（本寂禪師）說：『不說了。』洞山說：『為什麼不說了？』（本寂禪師）說：『（如果說了）就不是本寂了。』洞山深深地器重他。禪師從此進入洞山的房間，秘密地印證所理解的佛法，盤桓了幾年，於是向洞山告辭。洞山問：『要到什麼地方去？』（本寂禪師）說：『到不變異的地方去。』洞山說：『不變異的地方難道還有去處嗎？』（本寂禪師）說：『去了也是不變異。』於是告辭離去，隨緣自在。最初應邀住在撫州的曹山，後來住在荷玉山。兩處道場的法席，學者雲集。有人問：『不與萬法為伴侶的是什麼人？』（本寂禪師）說：『你說洪州（Hongzhou，古地名）里那麼多人到哪裡去了？』有人問：『眉毛和眼睛還互相認識嗎？』（本寂禪師）說：『不認識。』（那人）問：『為什麼不認識？』（本寂禪師）說：『因為同在一處。』（那人）說：『這樣說來，就是不分開了？』（本寂禪師）說：『眉毛畢竟不是眼睛。』（那人）問：『什麼是眼睛？』（本寂禪師）說：『真真切切地去了。』（那人）問：『什麼是眉毛？』（本寂禪師）說：『曹山卻懷疑。』（那人）問：『和尚為什麼卻懷疑？』（本寂禪師）說：『如果不懷疑，就真真切切地去了。』有人問：『在現象上，什麼是真？』（本寂禪師）說：『即現象即是真。』（那人）問：『應當如何顯示？』（本寂禪師）提起托子。（那人）問：『幻化的本體，什麼是真？』（本寂禪師）說：『幻化的本體原本就是真。』（法眼禪師（Fayan，法號）另有說法：『幻化的本體不是真。』）（那人）問：『當幻化時，應當如何顯現？』（本寂禪師）說：『即幻化即顯現。』（法眼禪師另有說法：『幻化即無所當。』）（那人）問：『這樣說來，就是始終不離開幻化了？』（本寂禪師）說：『尋找幻化的相狀是不可得的。』有人問：『什麼是常在的人？』（本寂禪師）說：『恰好遇到曹山暫時外出。』（那人）問：

【English Translation】 English version:

The meaning of the beginning and the end (of his life). Everyone felt sorrowful. The following year, on the third day of the first month, he passed away in full lotus posture. Now, his portrait is still preserved in the ancestral hall of this mountain. The imperial court posthumously conferred upon him the title of Grand Master Hongjue (Hongjue, meaning 'Vast Enlightenment'), and his stupa was named Yuanji (Yuanji, meaning 'Perfect Tranquility').

Zen Master Benji (Benji, Dharma name) of Caoshan (Caoshan, place name) in Fuzhou was from Putian (Putian, place name) in Quanzhou (Quanzhou, place name), with the surname Huang. In his youth, he admired Confucianism. At the age of nineteen, he left home and entered Lingshi Mountain (Lingshi Mountain, place name) in Futang County (Futang County, place name), Fuzhou. At twenty-five, he received the full precepts. During the Xiantong era (Xiantong, era name) of the Tang Dynasty, Zen Buddhism flourished. He met Zen Master Dongshan Jia (Dongshan Jia, Dongshan is a place name, Jia is the Dharma name) who was teaching at the monastery, and he went to him for instruction. Dongshan asked: 'What is the name of the Ajari (Ajari, Sanskrit for 'teacher')?' He replied: 'Benji.' Dongshan said: 'Say something further.' The master said: 'I won't say it.' Dongshan said: 'Why won't you say it?' The master said: 'If I say it, it is not Benji.' Dongshan deeply valued him. From then on, the Zen master entered Dongshan's room, secretly confirming his understanding of the Dharma, lingering for several years, and then bid farewell to Dongshan. Dongshan asked: 'Where are you going?' The master said: 'I am going to the place of non-change.' Dongshan said: 'Is there a place to go in non-change?' The master said: 'Going is also non-change.' Then he bid farewell and left, freely following his karma. Initially, he was invited to stay at Caoshan in Fuzhou, and later he resided at Heyu Mountain (Heyu Mountain, place name). Scholars gathered at the Dharma seats of both places. Someone asked: 'Who is the one who does not associate with the myriad dharmas?' The master said: 'Where do you say so many people in Hongzhou (Hongzhou, ancient place name) have gone?' Someone asked: 'Do the eyebrows and eyes still recognize each other?' The master said: 'They do not recognize each other.' (The person) asked: 'Why do they not recognize each other?' The master said: 'Because they are in the same place.' (The person) said: 'In that case, they are not separated?' The master said: 'Eyebrows are, after all, not eyes.' (The person) asked: 'What are eyes?' The master said: 'They have truly gone.' (The person) asked: 'What are eyebrows?' The master said: 'Caoshan doubts it.' (The person) asked: 'Why does the abbot doubt it?' The master said: 'If there is no doubt, they have truly gone.' Someone asked: 'In phenomena, what is true?' The master said: 'Phenomena are truth.' (The person) asked: 'How should it be shown?' The master raised the tray. (The person) asked: 'In the essence of illusion, what is true?' The master said: 'The essence of illusion is originally true.' (Zen Master Fayan (Fayan, Dharma name) has another saying: 'The essence of illusion is not true.') (The person) asked: 'When illusion arises, how should it be manifested?' The master said: 'Illusion is manifestation.' (Zen Master Fayan has another saying: 'Illusion has nothing to rely on.') (The person) asked: 'In that case, one never leaves illusion?' The master said: 'Seeking the appearance of illusion is unattainable.' Someone asked: 'Who is the one who is always present?' The master said: 'It just so happens that Caoshan is temporarily out.' (The person) asked:

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如何是常不在底人。師曰。難得。僧清銳問。某甲孤貧乞師拯濟。師曰。銳阇梨近前來。銳近前。師曰。泉州白家酒三盞猶道未沾唇(玄覺云。什麼處是與他酒吃)問擬豈不是類。師曰。直是不擬亦是類。曰如何是異。師曰。莫不識痛癢。鏡清問。清虛之理畢竟無身時如何。師曰。理即如此事作么生。曰如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰若無諸聖眼。爭鑒得個不恁么。師曰。官不容針私通車馬。雲門問。不改易底人來師還接否。師曰。曹山無恁么閑工夫人。問古人云。人人盡有弟子在。塵蒙還有也無。師曰。過手來。乃點指曰。一二三四五足。問魯祖面壁用表何事。師以手掩耳。問承古有言。未有一人倒地不因地而起。如何是倒。師曰。肯即是。曰如何是起。師曰。起也。問承教有言。大海不宿死屍。如何是海。師曰。包含萬有。曰為什麼不宿死屍。師曰。絕氣者不著。曰既是包含萬有。為什麼絕氣者不著。師曰。萬有非其功絕氣有其德。曰向上還有事也無。師曰。道有道無即得。爭奈龍王按劍何。問具何知解善能對眾問難。師曰。不呈句。曰問難個什麼。師曰。刀斧斫不入。曰能恁么問難。還更有不肯者也無。師曰有。曰是什麼人。師曰。曹山。問無言如何顯。師曰。莫向遮里顯。曰向什麼處顯

【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是常不在底層的人？』 師父說：『難得。』 僧人清銳問：『我孤苦貧寒，請師父救濟。』 師父說：『銳阇梨，你近前來。』 清銳走近前。師父說：『泉州的白家酒三杯，你還說沒沾唇。』（玄覺說：『什麼地方是給他酒喝的地方？』） 僧人問：『擬議豈不是一種類別？』 師父說：『即使不擬議，也是一種類別。』 僧人說：『什麼是不同？』 師父說：『難道不識得痛癢嗎？』 鏡清問：『清虛的道理，畢竟沒有身體的時候，怎麼樣？』 師父說：『道理是這樣，事情怎麼做？』 鏡清說：『如理如事。』 師父說：『瞞過曹山（人名，地名）一個人還可以，怎麼能瞞過諸位聖人的眼睛呢？』 鏡清說：『如果沒有諸位聖人的眼睛，怎麼能鑑別出個不這樣的東西呢？』 師父說：『官府不容針，私下裡卻通行車馬。』 雲門（人名）問：『不改變本性的人來，師父還接納嗎？』 師父說：『曹山沒有這麼閑工夫。』 僧人問：『古人說，人人都有弟子在，塵土矇蔽還有嗎？』 師父說：『拿過來。』 於是點著手指說：『一二三四五足。』 僧人問：『魯祖（指達摩祖師）面壁用以表明什麼事？』 師父用手摀住耳朵。 僧人問：『承蒙古人有言，沒有一個人倒地不是因為地而起的，什麼是倒？』 師父說：『肯就是。』 僧人說：『什麼是起？』 師父說：『起就是。』 僧人問：『承蒙教誨有言，大海不容留死屍，什麼是海？』 師父說：『包含萬有。』 僧人說：『為什麼不容留死屍？』 師父說：『斷絕氣息的人不著落。』 僧人說：『既然是包含萬有，為什麼斷絕氣息的人不著落？』 師父說：『萬有不是它的功勞，斷絕氣息有它的德行。』 僧人問：『向上還有事嗎？』 師父說：『說有說無都可以，怎麼能奈何龍王（神話人物）按劍呢？』 僧人問：『具備什麼知解才能善於對眾人提問辯難？』 師父說：『不呈現現成的語句。』 僧人說：『辯難個什麼？』 師父說：『刀斧砍不入。』 僧人說：『能這樣辯難，還有不肯承認的嗎？』 師父說：『有。』 僧人說：『是什麼人？』 師父說：『曹山。』 僧人問：『無言如何顯現？』 師父說：『不要在這裡顯現。』 僧人說：『向什麼地方顯現？』

【English Translation】 English version A monk asked: 'What is a person who is never at the bottom?' The Master said: 'Rare to find.' The monk Qingrui asked: 'I am lonely and poor, please help me, Master.' The Master said: 'Qingrui, come closer.' Qingrui stepped forward. The Master said: 'Three cups of Baijia wine from Quanzhou, and you still say you haven't touched your lips.' (Xuanjue said: 'Where is the place to give him wine to drink?') A monk asked: 'Isn't deliberation a kind of category?' The Master said: 'Even without deliberation, it is still a kind of category.' The monk said: 'What is different?' The Master said: 'Don't you know pain?' Jingqing asked: 'The principle of pure emptiness, after all, when there is no body, what is it like?' The Master said: 'The principle is like this, how is the matter done?' Jingqing said: 'As principle, as matter.' The Master said: 'Deceiving one Caoshan (person name, place name) is possible, but how can you deceive the eyes of all the sages?' Jingqing said: 'If there were no eyes of all the sages, how could one discern something that is not like this?' The Master said: 'The government does not allow needles, but private traffic allows carriages and horses.' Yunmen (person name) asked: 'If a person who does not change their nature comes, will the Master still accept them?' The Master said: 'Caoshan doesn't have such idle time.' A monk asked: 'The ancients said, everyone has disciples, is there still dust and obscuration?' The Master said: 'Hand it over.' Then he pointed his finger and said: 'One, two, three, four, five feet.' A monk asked: 'What did Patriarch Lu (referring to Bodhidharma) use face-the-wall meditation to express?' The Master covered his ears with his hands. A monk asked: 'I have heard the ancients say, no one falls to the ground without rising because of the ground, what is falling?' The Master said: 'Affirmation is it.' The monk said: 'What is rising?' The Master said: 'Rising is it.' A monk asked: 'I have heard the teachings say, the great sea does not harbor corpses, what is the sea?' The Master said: 'It contains all things.' The monk said: 'Why does it not harbor corpses?' The Master said: 'Those who have lost their breath do not settle.' The monk said: 'Since it contains all things, why do those who have lost their breath not settle?' The Master said: 'All things are not its merit, but losing breath has its virtue.' The monk asked: 'Is there anything beyond this?' The Master said: 'Saying there is or there isn't is acceptable, but what about the Dragon King (mythical figure) holding his sword?' The monk asked: 'What kind of knowledge is needed to be good at questioning and debating with the crowd?' The Master said: 'Do not present ready-made phrases.' The monk said: 'Debate what?' The Master said: 'Axes and knives cannot cut through.' The monk said: 'If one can debate like this, are there still those who do not agree?' The Master said: 'Yes.' The monk said: 'Who is it?' The Master said: 'Caoshan.' The monk asked: 'How is the wordless revealed?' The Master said: 'Do not reveal it here.' The monk said: 'Where is it revealed?'

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。師曰。昨夜三更床頭失卻三文錢。問日未出時如何。師曰。曹山也曾恁么來。曰日出后如何。師曰。猶較曹山半月程。師問僧。作什麼。曰掃地。師曰。佛前掃佛后掃。曰前後一時掃。師曰。與曹山過靸鞋來。師問強德上坐曰。菩薩在定聞香象渡河。出什麼經。曰出涅槃經。師曰。定前聞定后聞。曰和尚流也。師曰。道也大殺道。始道得一半。曰和尚如何。師曰。灘下接取。問學人十二時中如何保任。師曰。如經蠱毒之鄉。水不得沾著一滴。問如何是法身主。師曰。謂秦無人。曰遮個莫便是否。師曰斬。問親近什麼道伴即得常聞于未聞。師曰。同共一被蓋。曰此猶是和尚得聞。如何是常聞于未聞。師曰。不同於木石。曰何者在先何者在後。師曰。不見道常聞于未聞。問國內按劍者是誰。師曰。曹山(法燈別云。汝不是恁么人)曰擬殺何人。師曰。但有一切總殺。曰忽逢本父母作么生。師曰。揀什麼。曰爭奈自己何。師曰。誰奈我何。曰為什麼不殺。師曰。勿下手處。問一牛飲水五馬不嘶時如何。師曰。曹山解忌口。又別云。曹山孝滿。問常在生死海中沉沒者是什麼人。師曰。第二月。曰還求出離也無。師曰。也求出離只是無路。曰出離什麼人接得伊。師曰。擔鐵枷者。僧舉藥山問僧。年多少。僧曰。七十二。藥山曰

【現代漢語翻譯】 現代漢語譯本 師[曹山禪師]說：『昨夜三更時分，我在床頭丟了三文錢。』問：『太陽還沒出來的時候，這事該怎麼辦？』師說：『曹山(本寺另一位禪師)也曾遇到過這樣的情況。』問：『太陽出來后又該如何？』師說：『你比曹山慢了半個月的腳程。』 師問僧人：『你在做什麼？』答：『掃地。』師說：『是掃佛前還是掃佛后？』答：『前後同時掃。』師說：『拿雙鞋給曹山穿來。』 師問強德上座：『菩薩在禪定中聽到香象渡河的聲音，出自哪部經？』答：『出自《涅槃經》。』師說：『是入定前聽到的還是入定后聽到的？』答：『和尚您也隨波逐流了。』師說：『說得也太過了，只說對了一半。』答：『那和尚您認為呢？』師說：『在河灘下接住它。』 問：『學人在十二時辰中該如何保任(保持覺悟)？』師說：『就像經過蠱毒之鄉，一點水都不能沾身。』 問：『如何是法身(佛的真身)之主？』師說：『說秦國無人。』問：『這莫非就是肯定？』師說：『斬！』 問：『親近什麼樣的道友才能常常聽到未曾聽聞的真理？』師說：『同蓋一床被子。』問：『這還是和尚您聽到的，如何才是常常聽到未曾聽聞的真理？』師說：『不同於木頭和石頭。』問：『哪個在前，哪個在後？』師說：『沒聽見說「常常聽到未曾聽聞的真理」嗎？』 問：『國內按劍者是誰？』師說：『曹山(法燈禪師另外說：你不是這樣的人)。』問：『打算殺誰？』師說：『只要有一個，就全部殺掉。』問：『如果遇到自己的父母該怎麼辦？』師說：『揀選什麼？』問：『那自己又該如何是好？』師說：『誰能奈何我？』問：『為什麼不殺？』師說：『無從下手。』 問：『一頭牛飲水，五匹馬不叫的時候該怎麼辦？』師說：『曹山懂得忌口。』又另外說：『曹山守孝期滿。』 問：『常在生死苦海中沉沒的是什麼人？』師說：『第二個月亮(虛幻不實)。』問：『他還想要求得解脫嗎？』師說：『也想要求得解脫，只是沒有出路。』問：『解脫后是什麼人接引他？』師說：『戴著鐵枷的人。』 僧人舉藥山禪師問僧人的例子：『你多大年紀了？』僧人答：『七十二歲。』藥山禪師說：

【English Translation】 English version The Master [Caoshan Zen Master] said, 'Last night, in the third watch, I lost three coins at the head of my bed.' Asked, 'What about when the sun hasn't risen yet?' The Master said, 'Caoshan (another Zen Master in this temple) also came this way.' Asked, 'What about after the sun rises?' The Master said, 'You are half a month behind Caoshan.' The Master asked a monk, 'What are you doing?' He replied, 'Sweeping the floor.' The Master said, 'Are you sweeping before the Buddha or after the Buddha?' He replied, 'Sweeping before and after at the same time.' The Master said, 'Bring Caoshan his slippers.' The Master asked Superior Seat Qiangde, 'Which scripture mentions the Bodhisattva in samadhi hearing the sound of an elephant crossing the river?' He replied, 'The Nirvana Sutra.' The Master said, 'Did he hear it before entering samadhi or after?' He replied, 'You are just going with the flow, Master.' The Master said, 'That's too much; you've only said half of it correctly.' He replied, 'What do you think, Master?' The Master said, 'Catch it at the bottom of the shoal.' Asked, 'How should a student maintain awareness during the twelve periods of the day?' The Master said, 'Like passing through a land of poison, not a single drop of water should touch you.' Asked, 'What is the master of the Dharmakaya (Buddha's true body)?' The Master said, 'Saying there is no one in Qin.' Asked, 'Is that affirmation?' The Master said, 'Chop!' Asked, 'What kind of spiritual companion should one associate with to constantly hear the unheard?' The Master said, 'Sharing the same blanket.' Asked, 'That's still what the Master hears; what is constantly hearing the unheard?' The Master said, 'Different from wood and stone.' Asked, 'Which is first, and which is last?' The Master said, 'Didn't you hear, 'constantly hearing the unheard'?' Asked, 'Who is the one in the country holding a sword?' The Master said, 'Caoshan (Fadeng Zen Master said separately: You are not that kind of person).' Asked, 'Whom do you intend to kill?' The Master said, 'Kill everything, as long as there is one.' Asked, 'What if you meet your own parents?' The Master said, 'What are you picking and choosing?' Asked, 'What about oneself?' The Master said, 'Who can do anything to me?' Asked, 'Why not kill?' The Master said, 'Nowhere to start.' Asked, 'What about when one cow drinks water and five horses don't neigh?' The Master said, 'Caoshan knows how to be discreet.' And separately said, 'Caoshan has completed his mourning period.' Asked, 'Who is the one constantly sinking in the sea of birth and death?' The Master said, 'The second moon (illusory and unreal).' Asked, 'Does he still seek liberation?' The Master said, 'He seeks liberation, but there is no way out.' Asked, 'Who receives him after liberation?' The Master said, 'The one carrying iron shackles.' A monk cited the example of Yaoshan Zen Master asking a monk, 'How old are you?' The monk replied, 'Seventy-two.' Yaoshan Zen Master said,

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。是年七十二么。曰是。藥山便打。此意如何。師曰。前箭猶似可后箭射人深。僧曰。如何免得棒。師曰。正敕既行諸侯避道(東禪齊云。曹山是明藥山意。自出手。為復別有道理。還斷得么。只如遮僧舉問曹山。伊還有會處么。忽爾問。上坐年多少。別作么生只對)問如何是佛法大意。曰填溝塞壑。問如何是師子。師曰。眾獸近不得。曰如何是師子兒。師曰。能吞父母。曰既是眾獸近不得。為什麼被兒吞。師曰。子若哮吼祖父母俱盡。曰只如祖父母還盡也無。師曰。亦盡。曰盡后如何。師曰。全身歸父。曰前來為什麼道祖父亦盡。師曰。不見道。王子能成一國事。枯木上更辨些子華。問才有是非紛然失心如何。師曰。斬斬。僧舉有人問香嚴。如何是道。答曰。枯木里龍吟。學云。不會。曰髑髏里眼睛。后問石霜。如何是枯木里龍吟。石霜云。猶帶喜在。又問。如何是髑髏里眼睛。石霜云。猶帶識在。師因而頌曰。

枯木龍吟真見道　　髑髏無識眼初明 　喜識盡時消不盡　　當人那辨濁中清

其僧卻問師。如何是枯木里龍吟。師曰。血脈不斷。曰如何是髑髏里眼睛。師曰。幹不盡。曰未審還有得聞者無。師曰。盡大地未有一個不聞。曰未審龍吟是何章句。師曰。也不知是何章句聞者皆喪。師如是啓發上機

【現代漢語翻譯】 現代漢語譯本 僧：今年七十二歲了嗎？ 曹山：是的。 藥山（指藥山惟儼禪師）：便打了他。 僧：這其中的意思是什麼？ 曹山：前一箭或許還能躲過，后一箭射人更深。（東禪齊云：曹山這是明白藥山的意思，自己出手，還是另有道理？還能判斷嗎？就像這個僧人問曹山，他有領會到什麼嗎？如果突然問：上座您多少歲了？又該如何回答？） 僧：如何是佛法的大意？ 曹山：填溝塞壑。 僧：如何是師子（獅子，比喻佛的威猛）？ 曹山：眾獸不敢靠近。 僧：如何是師子兒（獅子幼崽，比喻佛的繼承者）？ 曹山：能吞噬父母。 僧：既然眾獸不敢靠近，為什麼會被獅子兒吞噬？ 曹山：獅子兒一旦哮吼，祖父母都會滅盡。 僧：那麼祖父母真的會滅盡嗎？ 曹山：也會滅盡。 僧：滅盡之後如何？ 曹山：全身歸於父親。 僧：之前為什麼說祖父母也會滅盡？ 曹山：沒聽過嗎？王子能成就一國之事，枯木上也能辨別出一些花朵。 僧：才產生是非之念，就心神大亂，該如何是好？ 曹山：斬斷！斬斷！ 僧：有個人問香嚴（指香嚴智閑禪師），如何是道？香嚴回答：枯木里龍吟。學人說：不明白。香嚴說：髑髏里眼睛（頭蓋骨里的眼睛）。後來問石霜（指石霜慶諸禪師），如何是枯木里龍吟？石霜說：還帶著喜悅。又問：如何是髑髏里眼睛？石霜說：還帶著意識。 曹山於是作頌說： 枯木龍吟真見道，髑髏無識眼初明。 喜識盡時消不盡，當人那辨濁中清。 那個僧人反問曹山：如何是枯木里龍吟？ 曹山：血脈不斷。 僧：如何是髑髏里眼睛？ 曹山：幹不盡。 僧：請問還有能聽聞到的人嗎？ 曹山：整個大地沒有一個不能聽聞到的。 僧：請問龍吟是什麼樣的章句？ 曹山：也不知道是什麼樣的章句，聽聞者都會喪失（自我）。 曹山就是這樣啓發上等根機的人。

【English Translation】 English version Monk: Is this year seventy-two? Caoshan: Yes. Yaoshan (referring to Zen Master Yaoshan Weiyan) then hit him. Monk: What is the meaning of this? Caoshan: The first arrow might be avoidable, but the second arrow shoots people deeply. (Dongchan Qiyun: Caoshan understands Yaoshan's meaning and takes action himself, or is there another reason? Can it be judged? Just like this monk asking Caoshan, did he comprehend anything? If suddenly asked: How old are you, venerable monk? How would you answer?) Monk: What is the great meaning of the Buddha-dharma? Caoshan: Filling ditches and blocking ravines. Monk: What is a shizi (lion, metaphor for the Buddha's power)? Caoshan: All beasts dare not approach. Monk: What is a shizier (lion cub, metaphor for the Buddha's successor)? Caoshan: Able to devour parents. Monk: Since all beasts dare not approach, why is it devoured by the lion cub? Caoshan: Once the lion cub roars, grandparents will be extinguished. Monk: Will the grandparents really be extinguished? Caoshan: They will also be extinguished. Monk: What happens after they are extinguished? Caoshan: The whole body returns to the father. Monk: Why did you say earlier that grandparents would also be extinguished? Caoshan: Haven't you heard? The prince can accomplish the affairs of a country, and some flowers can be distinguished on a withered tree. Monk: As soon as thoughts of right and wrong arise, the mind is greatly disturbed. What should be done? Caoshan: Cut it off! Cut it off! Monk: Someone asked Xiangyan (referring to Zen Master Xiangyan Zhixian), what is the Dao? Xiangyan replied: A dragon's roar in a withered tree. The student said: I don't understand. Xiangyan said: Eyes in a skull. Later, he asked Shishuang (referring to Zen Master Shishuang Qingzhu), what is a dragon's roar in a withered tree? Shishuang said: Still carrying joy. He also asked: What are eyes in a skull? Shishuang said: Still carrying consciousness. Caoshan then composed a verse: A dragon's roar in a withered tree truly sees the Dao, eyes in a skull without consciousness initially shine. When joy and consciousness are exhausted, they are not completely extinguished, how can people distinguish the clear within the turbid? That monk asked Caoshan in return: What is a dragon's roar in a withered tree? Caoshan: The bloodline is unbroken. Monk: What are eyes in a skull? Caoshan: Not completely dried up. Monk: I wonder if there are any who can hear it? Caoshan: There is not one in the entire earth who cannot hear it. Monk: I wonder what kind of verses the dragon's roar is? Caoshan: I don't even know what kind of verses they are, those who hear them will lose (themselves). Caoshan enlightened people of superior capacity in this way.

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。曾無軌轍可尋及受洞山五位銓量。特為叢林標準。時洪州鐘氏屢請不起。但寫大梅和尚山居頌一首答之。天覆辛酉季夏夜。師問知事僧。今是何日月。對曰。六月十五日。師曰。曹山一生行腳到處。只管九十日為一夏。至明日辰時告寂。壽六十有二。臘三十有七。門人奉真骨樹塔。敕謚元證大師。塔曰福圓。

洞山道全禪師(第二世住亦云中洞山)初問洞山價和尚。如何是出離之要。洞山曰。阇梨足下煙生。師當下契悟。更不他游(云居膺進語云。終不敢孤負和尚。足下煙生。洞山云。步步玄者即是功到)暨價和尚圓寂。眾請踵跡住持。海眾悅服玄風不墜。僧問。佛入王宮豈不是大聖再來。師曰。護明不下生。僧曰。既是大聖再來。何更六年苦行。師曰。幻人呈幻事。曰非幻者如何。師曰。王宮覓不得。問清凈行者不入涅槃。破戒比丘不入地獄如何。師曰。度盡無遺影還他越涅槃。問極目千里是什麼風範。師曰。是阇梨風範。曰未審和尚風範如何。師曰。不布婆娑眼。

湖南龍牙山居遁禪師撫州南城人也。姓郭氏。年十四于吉州滿田寺出家。后往嵩岳受戒。乃杖錫游諸禪會。因參翠微和尚。問曰。學人自到和尚法席一個餘月。每日和尚上堂不蒙一法示誨。意在於何。翠微曰。嫌什麼(有僧舉前語問洞山

【現代漢語翻譯】 現代漢語譯本：他沒有留下任何可以追尋的軌跡，並接受了洞山五位的評判衡量，特別成為叢林的典範。當時洪州鐘氏多次邀請他出山，他都沒有答應，只是寫了一首《大梅和尚山居頌》作為答覆。天覆辛酉年夏季六月的一個夜晚，禪師問知事僧：『今天是幾月幾日？』知事僧回答說：『六月十五日。』禪師說：『曹山我一生行腳四處，總是以九十天為一夏。』到第二天辰時，禪師告別圓寂，享年六十二歲，僧臘三十七年。門人安奉他的真骨，建塔供奉，朝廷賜謚號為『元證大師』，塔名為『福圓』。 洞山道全禪師（第二世住在亦云中的洞山）最初問洞山良價和尚：『如何是出離的關鍵？』洞山良價說：『阇梨（梵語，意為弟子）足下生煙。』道全禪師當下契悟，不再四處遊歷。（云居膺進禪師評論說：『始終不敢辜負和尚，足下生煙。』洞山良價說：『步步玄者，就是功夫到了。』）等到良價和尚圓寂后，大眾請道全禪師繼承良價的衣缽，主持寺院。僧眾悅服，玄風不墜。有僧人問：『佛陀進入王宮，豈不是大聖再來？』道全禪師說：『護明菩薩不下生。』僧人說：『既然是大聖再來，為何還要經歷六年苦行？』道全禪師說：『幻人呈現幻事。』僧人問：『非幻者如何？』道全禪師說：『王宮裡找不到。』問：『清凈的修行者不入涅槃，破戒的比丘不入地獄，這是為什麼？』道全禪師說：『度盡一切，不留一絲痕跡，才能超越涅槃。』問：『極目千里，是什麼樣的風範？』道全禪師說：『是阇梨的風範。』僧人說：『不知道和尚的風範如何？』道全禪師說：『不布婆娑眼（形容眼光不專注）。』 湖南龍牙山居遁禪師，是撫州南城人，姓郭。十四歲時在吉州滿田寺出家，後來前往嵩岳受戒。於是拄著錫杖遊歷各禪會。因為參拜翠微和尚，問道：『學人自從來到和尚的法席，已經一個多月了，每天和尚上堂，都不曾得到一法示誨，這是什麼意思？』翠微說：『嫌什麼？』（有僧人舉此語問洞山

【English Translation】 English version: He left no traceable path and underwent the assessment of the Five Ranks of Mount Dongshan (Dongshan's Five Ranks, a Chan Buddhist teaching), becoming a standard for the monastic community. At that time, the Zhong family of Hongzhou repeatedly invited him to come out of seclusion, but he declined, only writing 'A Mountain Dwelling Ode for Monk Damei' in response. One night in the sixth month of the summer of the Xinyou year of the Tianfu era, the master asked the monastic officer, 'What is the date today?' The officer replied, 'The fifteenth day of the sixth month.' The master said, 'Caoshan (referring to himself) has spent his life traveling everywhere, always regarding ninety days as one summer.' The next day, at the hour of Chen (7-9 AM), he bid farewell and passed away peacefully, at the age of sixty-two, with thirty-seven years as a monk. His disciples enshrined his true remains and built a pagoda, and the court bestowed the posthumous title 'Master Yuanzheng' (Master of Perfected Realization), and the pagoda was named 'Fuyuan' (Blessed Perfection). Chan Master Dongshan Daoquan (Dongshan Daoquan, the second abbot of Dongshan in Yiyun) initially asked Venerable Liangjie of Dongshan (Dongshan Liangjie, referring to Dongshan Shouchu): 'What is the key to liberation?' Dongshan replied, 'Smoke arises beneath the feet of the Shali (Shali, a Sanskrit term for disciple).' Chan Master Daoquan immediately attained enlightenment and no longer traveled elsewhere. (Chan Master Yunju Yingjin commented: 'I would never dare to let down the Venerable, smoke arises beneath the feet.' Dongshan said, 'Each step is profound, that is where the effort has reached.') After Venerable Liangjie passed away, the community invited Chan Master Daoquan to inherit Liangjie's legacy and preside over the monastery. The monastic community was pleased, and the profound tradition did not decline. A monk asked, 'The Buddha entering the royal palace, isn't that the Great Sage returning?' Chan Master Daoquan said, 'The Protector of Light (referring to a Bodhisattva) does not descend.' The monk said, 'Since it is the Great Sage returning, why did he undergo six years of ascetic practice?' Chan Master Daoquan said, 'An illusionary person presents illusionary events.' The monk asked, 'What about the non-illusionary?' Chan Master Daoquan said, 'Cannot be found in the royal palace.' Asked, 'The pure practitioner does not enter Nirvana, the precept-breaking monk does not enter hell, why is that?' Chan Master Daoquan said, 'Having delivered all beings without leaving a trace, one returns to transcend Nirvana.' Asked, 'What is the demeanor of seeing a thousand miles?' Chan Master Daoquan said, 'It is the demeanor of the Shali.' The monk said, 'I don't know what the Venerable's demeanor is like?' Chan Master Daoquan said, 'Does not cast wandering eyes.' Chan Master Longya Shanjun Dun of Hunan, was a native of Nancheng in Fuzhou, with the surname Guo. At the age of fourteen, he left home at Mantian Temple in Jizhou, and later went to Mount Song to receive the precepts. Then, carrying his staff, he traveled to various Chan gatherings. Because he visited Venerable Cuiwei, he asked: 'Since this student came to the Venerable's Dharma seat, it has been more than a month. Every day the Venerable ascends the hall, but I have not received a single Dharma instruction. What is the meaning of this?' Cuiwei said, 'What do you dislike?' (A monk raised this question to Dongshan

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。洞山云。阇梨爭怪得老僧。法眼別云。祖師來也。東禪齊云。此三人尊宿語還有親疏也無。若有阿那個親。若無親疏眼在什麼處)又謁德山問曰。遠聞德山一句佛法。及乎到來未曾見和尚說一句佛法。德山曰。嫌什麼。師不肯乃造洞山如前問之。洞山曰。爭怪得老僧。師復舉德山頭落語。因自省過。遂止於洞山隨眾參請。一日問。如何是祖師意。洞山曰。待洞水逆流。即向汝道。師從此始悟厥旨。復摳衣八稔。受湖南馬氏請。住龍牙山妙濟禪苑。號證空大師。有徒五百餘眾法無虛席。上堂示眾曰。夫參學人須透過祖佛始得。新豐和尚云。祖教佛教似生怨家。始有學分。若透祖佛不得即被祖佛謾去。時有僧問。祖佛還有謾人之心也無。師曰。汝道江湖還有礙人之心也無。又曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道祖佛不謾人。若透得祖佛過。此人過卻祖佛也。始是體得祖佛意。方與向上古人同。如未透得。但學佛學祖。則萬劫無有得期。又問。如何得不被祖佛謾去。師曰。則須自悟去。師在翠微時。問如何是祖師意。翠微曰。與我將禪板來。師遂過禪板。翠微接得便打。師曰。打即任打要。且無祖師意。又問臨濟。如何是祖

【現代漢語翻譯】 現代漢語譯本 洞山（Dongshan）說：『阇梨（Sheli，梵語Arhat的音譯，指阿羅漢）不要責怪老僧。』法眼（Fayan）另外說：『祖師（Zushi，指禪宗的創始人菩提達摩）來了。』東禪齊（Dongchan Qi）說：『這三位尊宿（Zuns宿，德高望重的僧人）的話語，還有親疏之分嗎？如果有，哪一句更親切？如果沒有親疏，眼在哪裡？』又去拜見德山（Deshan）問道：『我老遠就聽說德山一句佛法，等到我來到這裡，卻沒見和尚（heshang，對僧人的尊稱）說一句佛法。』德山說：『你嫌棄什麼？』禪師不肯罷休，於是去拜訪洞山，像之前一樣問。洞山說：『不要責怪老僧。』禪師又舉出德山『頭落』的話語，因此自我反省過失，於是留在洞山，跟隨大眾參禪請教。一天，禪師問道：『如何是祖師意（Zushi yi，祖師的意旨）？』洞山說：『等到洞水逆流，我就告訴你。』禪師從此開始領悟其中的旨意。又過了八年，受到湖南馬氏的邀請，住在龍牙山（Longyashan）妙濟禪苑（Miaoji Chanyuan），號稱證空大師（Zhengkong dashi）。有徒弟五百多人，座無虛席。上堂開示大眾說：『參學的人必須透過祖佛（Zufu，指祖師和佛）才能有所得。』新豐和尚（Xinfeng heshang）說：『祖教（Zujiao，祖師的教誨）佛教（Fojiao，佛教）就像是天生的冤家，這樣才算有學問。如果透不過祖佛，就會被祖佛欺騙。』當時有僧人問道：『祖佛還有欺騙人的心思嗎？』禪師說：『你說江湖（jianghu，指世俗社會）還有阻礙人的心思嗎？』又說：『江湖雖然沒有阻礙人的心思，但因為世人過不去，江湖就成了阻礙人的存在。不能說江湖不阻礙人。祖佛雖然沒有欺騙人的心思，但因為世人無法領悟，祖佛就成了欺騙人的存在。不能說祖佛不欺騙人。如果能透過祖佛，這個人就超越了祖佛。』這才算是體會了祖佛的意旨，才能與過去的古人相同。如果未能透過，只是學習佛、學習祖，那麼萬劫（wanjie，極長的時間）也沒有得道的希望。』又問：『如何才能不被祖佛欺騙？』禪師說：『那就必須自己去領悟。』禪師在翠微（Cuiwei）時，問：『如何是祖師意？』翠微說：『給我把禪板（chanban，禪堂里使用的木板）拿來。』禪師於是遞過禪板，翠微接過就打。禪師說：『打就任你打，但這裡面沒有祖師意。』又問臨濟（Linji）：『如何是祖 師意？』

【English Translation】 English version Dongshan said: 'Sheli (Arhat) should not blame the old monk.' Fayan said separately: 'The Zushi (Patriarch, referring to Bodhidharma, the founder of Zen Buddhism) has arrived.' Dongchan Qi said: 'Do these words of the three venerable monks have any closeness or distance? If so, which sentence is closer? If there is no closeness or distance, where are the eyes?' He also went to visit Deshan and asked: 'I have long heard of Deshan's one sentence of Buddha-dharma, but when I arrived here, I have not seen the monk (heshang, a respectful term for monks) say a single sentence of Buddha-dharma.' Deshan said: 'What do you dislike?' The Zen master refused to give up, so he visited Dongshan and asked as before. Dongshan said: 'Do not blame the old monk.' The Zen master also cited Deshan's words of 'head falling', and therefore reflected on his own faults, so he stayed in Dongshan and followed the public to study Zen and ask for advice. One day, the Zen master asked: 'What is the Zushi yi (Patriarch's intention)?' Dongshan said: 'When the Dong River flows backward, I will tell you.' From then on, the Zen master began to understand the meaning of it. After another eight years, he was invited by the Ma family of Hunan to live in Miaoji Chanyuan (Temple of Wonderful Salvation) on Longya Mountain, and was known as Master Zhengkong. There were more than five hundred disciples, and there were no empty seats. He went to the hall to instruct the public and said: 'Those who study Zen must pass through the Zufu (Patriarchs and Buddhas) to gain something.' Monk Xinfeng said: 'The Zujiao (Patriarchal teachings) and Fojiao (Buddhist teachings) are like natural enemies, and this is considered scholarship. If you cannot get through the Zufu, you will be deceived by the Zufu.' At that time, a monk asked: 'Does the Zufu have the intention to deceive people?' The Zen master said: 'Do you say that the Jianghu (the secular world) has the intention to hinder people?' He also said: 'Although the Jianghu does not have the intention to hinder people, because people cannot pass through it, the Jianghu becomes an obstacle to people. You cannot say that the Jianghu does not hinder people. Although the Zufu does not have the intention to deceive people, because people cannot understand it, the Zufu becomes a deception to people. You cannot say that the Zufu does not deceive people. If you can get through the Zufu, this person will surpass the Zufu.' Only then can it be said that he has understood the intention of the Zufu, and can be the same as the ancient people of the past. If you have not been able to get through, but only learn the Buddha and learn the Patriarch, then there is no hope of enlightenment for countless kalpas (wanjie, extremely long time).' He also asked: 'How can one not be deceived by the Zufu?' The Zen master said: 'Then you must realize it yourself.' When the Zen master was in Cuiwei, he asked: 'What is the Zushi yi?' Cuiwei said: 'Bring me the chanban (wooden board used in the Zen hall).' The Zen master then handed over the chanban, and Cuiwei took it and hit him. The Zen master said: 'Hit as you please, but there is no Zushi yi in it.' He also asked Linji: 'What is the Zu shi yi?'

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師意。臨濟曰。與我將蒲團來。師乃過蒲團。臨濟接得便打。師曰。打即任打要。且無祖師意。後有僧問。和尚行腳時問二尊宿祖師意。未審二尊宿道眼明也未。師曰。明即明也。要且無祖師意(東禪齊云。眾中道佛法即有。只是無祖師意。若恁么會有何交涉。別作么生會無祖師意底道理)問如何是道。師曰。無異人心是。又曰。若人體得道無異人心始是道人。若是言說則勿交涉。道者汝知打底道人否。十二時中除卻著衣吃飯。無絲髮異於人心。無誑人心。此個始是道人。若道我得我會則勿交涉。大不容易。問如何是祖師西來意。師曰。待石烏龜解語即向汝道。曰石烏龜語也。師曰。向汝道什麼。問古人得個什麼便休去。師曰。如賊入空室。問無邊身菩薩。為什麼不見如來頂相。師曰。汝道如來還有頂相么。問大庾嶺頭提不起時如何。師曰。六祖為什麼將得去。問二鼠侵藤時如何。師曰。須有隱身處始得。曰如何是隱身處。師曰。還見儂家么。問維摩掌擎世界。未審維摩向什麼處立。師曰。道者汝道。維摩掌擎世界。問知有底人還有生死也無。師曰。恰似道者未悟時。問如何是西來意。師曰。此一問最苦(報慈雲。此問最好)問祖意與教意同別。師曰。祖師在後來。問祖師是無事沙門。師曰。若是沙門不得無事。曰為

什麼不得無事。師曰。覓一個難得。問蟾蜍無返照之光。玉兔無伴月之意時如何。師曰。堯舜之君猶有化在(東禪齊云。是什麼問訊與上坐十二時中是什麼時節)問如何得此身安去。師曰。不被別身謾始得(法眼別云。誰惱亂汝)師樑龍德三年癸未八月示有微疾。九月十三日夜半大星隕于方丈前。詰旦端坐而逝。壽八十有九。

京兆華嚴寺休靜禪師。師曾在樂普作維那。白槌普請曰。上間般柴下間鋤地。時第一座問。聖僧作么生。師曰。當堂不正坐不赴兩頭機。師在洞山時問曰。學人未見理路未免情識。洞山曰。汝還見理路也無。曰見無理路。洞山曰。什麼處得情識來。曰學人實問。洞山曰。恁么須向萬里無寸草處立。曰無寸草處還許立也無。洞山曰。直須恁么去。般柴次洞山把住柴問。狹路相逢時作么生。曰反仄何幸。洞山曰。汝記吾言。汝向南住有一千人。若向北住即三二百而已。師初住福州東山之華嚴。未幾屬後唐莊宗皇帝徴入輦下。大闡玄風其徒果三百矣。問祖意與教意同別。師曰。探盡龍宮藏眾義不能詮。問大悟底人為什麼卻迷。師曰。破鏡不重照落華難上枝。問大軍設天王齋求勝。賊軍亦設天王齋求勝。未審天王赴阿誰愿。師曰。天垂雨露不揀榮枯。一日車駕入寺燒香。帝問曰。遮個是什麼神。師

【現代漢語翻譯】 現代漢語譯本 問：什麼是不可以無事（指不追究，不探究）的？ 師父說：找一個『難得』（指難以放過，必須追究）的。 問：蟾蜍沒有返照的光芒，玉兔沒有伴隨月亮的心意時，會怎麼樣？ 師父說：即使是堯舜這樣的聖明君主，也還有教化需要進行。（東禪齊云說：這是什麼問訊？與各位上座十二時中是什麼時節？） 問：如何才能使這個身體安穩地歸宿？ 師父說：不被別的身體欺騙才能做到。（法眼禪師另外說：是誰在惱亂你？） 禪師在後樑龍德三年癸未年八月，示現出輕微的疾病。九月十三日半夜，一顆巨大的星星隕落在方丈室前。第二天清晨，禪師端坐而逝，享年八十九歲。

京兆華嚴寺的休靜禪師。 禪師曾經在樂普寺擔任維那（寺院中負責僧眾事務的僧人）。在白槌普請（一種集體勞動的儀式）時說：上面的人搬柴，下面的人鋤地。 當時，第一座（寺院中的首座僧人）問：聖僧（指有德行的僧人）在做什麼？ 禪師說：當堂不端正地坐著，不參與兩頭的機鋒（指不落入兩邊，不執著于任何一方）。 禪師在洞山時，問道：學人沒有見到理路，無法避免情識（指情感和認知）。 洞山說：你還見到理路了嗎？ 回答說：見不到理路。 洞山說：從什麼地方產生情識呢？ 回答說：學人是真心發問。 洞山說：這樣就必須向萬里無寸草的地方站立。 問：沒有寸草的地方還允許站立嗎？ 洞山說：就必須這樣去做。 在搬柴的時候，洞山抓住柴問道：狹路相逢時該怎麼辦？ 回答說：反仄（指進退兩難）真是何其有幸。 洞山說：你記住我的話。你向南邊居住，會有一千人跟隨你；如果向北邊居住，就只有三二百人而已。 禪師最初住在福州東山的華嚴寺。不久之後，後唐莊宗皇帝下詔徵召他入宮。禪師大力弘揚玄風，他的弟子果然有三百人。 問：祖意（指禪宗的宗旨）與教意（指經教的宗旨）是相同還是不同？ 禪師說：即使探盡龍宮所藏的眾多義理，也不能完全詮釋。 問：大徹大悟的人為什麼還會迷惑？ 禪師說：破鏡不能重照，落花難以回到枝頭。 問：大軍設天王齋（一種祈福的齋會）求勝，賊軍也設天王齋求勝，不知道天王會應允誰的願望？ 禪師說：天降雨露，不分榮盛和枯萎。 有一天，皇帝的車駕來到寺廟燒香。皇帝問道：這個是什麼神？

【English Translation】 English version Question: What must not be without investigation (i.e., not pursued or explored)? The Master said: Seek out something 'difficult to come by' (i.e., hard to let go, must be pursued). Question: What happens when the toad has no reflected light, and the jade rabbit has no intention of accompanying the moon? The Master said: Even sage rulers like Yao and Shun still have teachings to carry out. (Dongchan Qiyun said: What kind of inquiry is this? What season is it for you all during the twelve periods of the day?) Question: How can this body find a peaceful resting place? The Master said: Only by not being deceived by another body can you achieve that. (Fayan Zen Master added: Who is troubling you?) In the eighth month of the year Guiwei, the third year of Longde during the Later Liang dynasty, the Master showed signs of a slight illness. On the thirteenth night of the ninth month, a large star fell in front of the abbot's room. The next morning, the Master passed away in a seated posture, at the age of eighty-nine.

Zen Master Xiujing of Huayan Temple in Jingzhao. The Master once served as the director (Vina) at Lepu Temple. During a general labor ceremony (Baichui Puqing), he said: Those above carry firewood, those below till the land. At that time, the first seat (the leading monk in the temple) asked: What are the holy monks (referring to virtuous monks) doing? The Master said: Sitting not upright in the hall, not participating in the dualistic debate (i.e., not falling into either side, not clinging to any one perspective). When the Master was at Dongshan, he asked: This student has not seen the path of reason and cannot avoid emotions and cognitions (Qingshi). Dongshan said: Have you seen the path of reason? He replied: I have not seen the path of reason. Dongshan said: Where do emotions and cognitions come from? He replied: This student is asking sincerely. Dongshan said: Then you must stand in a place where there is not an inch of grass for ten thousand miles. Question: Is it permissible to stand where there is not an inch of grass? Dongshan said: You must do just that. While carrying firewood, Dongshan grabbed the firewood and asked: What should be done when you meet on a narrow road? He replied: Being in a difficult situation (Fanze) is indeed fortunate. Dongshan said: Remember my words. If you live to the south, you will have a thousand followers; if you live to the north, you will only have three or two hundred. The Master initially resided at Huayan Temple on Dongshan Mountain in Fuzhou. Not long after, Emperor Zhuangzong of the Later Tang dynasty issued an edict summoning him to the capital. The Master greatly promoted the profound teachings, and indeed, he had three hundred disciples. Question: Are the ancestral intention (Zuyi, referring to the tenets of Zen Buddhism) and the doctrinal intention (Jiaoyi, referring to the tenets of the scriptures) the same or different? The Master said: Even if you explore all the meanings hidden in the dragon palace, you cannot fully explain it. Question: Why do those who have attained great enlightenment still become confused? The Master said: A broken mirror cannot be rejoined, and fallen flowers are difficult to return to the branch. Question: The main army sets up a Heavenly King's feast (Tianwangzhai, a type of prayer ceremony) seeking victory, and the rebel army also sets up a Heavenly King's feast seeking victory. I wonder whose wish the Heavenly King will grant? The Master said: Heaven sends rain and dew, not distinguishing between prosperity and decay. One day, the Emperor's carriage entered the temple to burn incense. The Emperor asked: What kind of deity is this?

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對曰。護法善神。帝曰。沙汰時什麼處去來。師曰。天垂雨露不為榮枯。師后遊河朔于平陽示滅。茶毗獲舍利。建四浮圖。一晉州。二房州。三終南山逍遙園。四終南山華嚴寺。敕謚寶智大師無為之塔。

京兆蜆子和尚不知何許人也。事蹟頗異。居無定所。自印心於洞山混俗于閩川。不畜道具不循律儀。常日沿江岸采掇蝦蜆以充腹。暮即臥東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜師聞之慾決真假。先潛入紙錢中。深夜師歸。靜把住問曰。如何是祖師西來意。師遽答曰。神前酒檯盤。靜奇之懺謝而退。后靜師化行京都。師亦至焉。竟不聚徒演法。惟佯狂而已。

筠州九峰普滿大師問僧。離什麼處。曰閩中。師曰。遠涉不易。曰不難動步便到。師曰。有不動步者么。僧曰有。師曰。爭得到此間。僧無對。師曰。賺殺人。問如何是和尚家風。師曰即今是什麼。曰學人不會。師曰。十字路上馬藺華。

臺州幽棲道幽禪師。鏡清問。如何是少父。師曰。無標的。曰無標的以為少父耶。師曰。有什麼過。曰只如少父作么生。師曰。道者是什麼心行。問如何是佛。師曰。汝不信是眾生。曰學人大信。師曰。若作勝解即受群邪。師將示滅。有僧問曰。和尚百年後向什麼處去。師曰。調然調然。言訖坐亡。

【現代漢語翻譯】 答：護法善神。（護持佛法的善良神靈） 帝曰：沙汰時什麼處去來？（沙汰時：指社會動盪或混亂的時期；什麼處去來：從哪裡來，到哪裡去？） 師曰：天垂雨露不為榮枯。（天降雨露，不會因為草木的繁榮或枯萎而有所改變。比喻普遍的慈悲或真理的平等性。） 師后遊河朔，于平陽示滅。茶毗獲舍利，建四浮圖。一晉州，二房州，三終南山逍遙園，四終南山華嚴寺。敕謚寶智大師無為之塔。（示滅：佛教用語，指僧人圓寂；茶毗：火葬；舍利：火葬后留下的遺物，通常被認為是聖物；浮圖：佛塔；敕謚：皇帝賜予的謚號；寶智大師：大師的法號；無為之塔：紀念大師的塔。）

京兆蜆子和尚，不知何許人也。事蹟頗異。居無定所。自印心於洞山，混俗于閩川。不畜道具，不循律儀。常日沿江岸采掇蝦蜆以充腹，暮即臥東山白馬廟紙錢中。居民目為蜆子和尚。（印心：以心印心，指禪宗的頓悟或傳承；洞山：指洞山良價禪師或其道場；閩川：福建一帶；不畜道具：不擁有任何財產；不循律儀：不遵守常規的戒律；采掇蝦蜆：撿拾蝦蜆；白馬廟：廟宇名稱。） 華嚴靜師聞之，欲決真假。先潛入紙錢中。深夜師歸，靜把住問曰：如何是祖師西來意？師遽答曰：神前酒檯盤。靜奇之，懺謝而退。（祖師西來意：禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的核心教義；神前酒檯盤：神像前的酒臺。蜆子和尚用此來表示不落入言詮的禪意。） 后靜師化行京都，師亦至焉。竟不聚徒演法，惟佯狂而已。（化行京都：在京都弘揚佛法；佯狂：假裝瘋癲。）

筠州九峰普滿大師問僧：離什麼處？曰：閩中。師曰：遠涉不易。曰：不難，動步便到。師曰：有不動步者么？僧曰：有。師曰：爭得到此間？僧無對。師曰：賺殺人。（筠州：地名；九峰普滿大師：禪師名號；閩中：福建一帶；遠涉不易：長途跋涉不容易；爭得到此間：怎麼能到這裡？） 問：如何是和尚家風？師曰：即今是什麼？曰：學人不會。師曰：十字路上馬藺華。（和尚家風：指禪師的教風或宗風；即今是什麼：現在是什麼樣子？十字路上馬藺華：十字路口的馬藺花。比喻隨處可見的真理或自性。）

臺州幽棲道幽禪師。鏡清問：如何是少父？師曰：無標的。曰：無標的以為少父耶？師曰：有什麼過？曰：只如少父作么生？師曰：道者是什麼心行？（少父：指禪宗的傳承或源頭；無標的：沒有固定的標準或形式；作么生：如何，怎樣。） 問：如何是佛？師曰：汝不信是眾生。曰：學人大信。師曰：若作勝解，即受群邪。（勝解：自以為是的理解；群邪：各種錯誤的見解。） 師將示滅，有僧問曰：和尚百年後向什麼處去？師曰：調然調然。言訖坐亡。（調然調然：一種難以言說的狀態，表示超越生死；言訖坐亡：說完話就坐著去世了。）

【English Translation】 Answer: Dharma-protecting good spirits. (Dharma-protecting good spirits) The Emperor asked: Where do you come from and where do you go during times of turmoil? (沙汰時: refers to times of social unrest or chaos; 什麼處去來: Where do you come from and where do you go?) The Master said: Heaven sends rain and dew without regard for prosperity or decay. (Heaven sends rain and dew, not changing because of the prosperity or decay of plants. It is a metaphor for universal compassion or the equality of truth.) Later, the Master traveled to Hebei and Shanxi, and passed away in Pingyang. After cremation, relics were obtained, and four stupas were built. One in Jinzhou, two in Fangzhou, three in Xiaoyao Garden on Mount Zhongnan, and four in Huayan Temple on Mount Zhongnan. The imperial decree posthumously named it 'The Pagoda of Master Baozhi of Non-Action.' (示滅: Buddhist term, referring to the passing away of a monk; 茶毗: cremation; 舍利: relics left after cremation, usually considered sacred objects; 浮圖: pagoda; 敕謚: posthumous title conferred by the emperor; 寶智大師: the master's Dharma name; 無為之塔: a pagoda commemorating the master.)

Chan Master Xianzi of Jingzhao, it is not known where he was from. His deeds were quite unusual. He lived in no fixed place. He sealed his mind with Dongshan and mingled with the common people in Fujian. He owned no possessions and did not follow the precepts. He often gathered shrimp and shellfish along the riverbank to fill his belly, and at night he slept in the paper money at the Baima Temple in Dongshan. The residents called him Chan Master Xianzi. (印心: sealing the mind, referring to the sudden enlightenment or transmission of Zen; 洞山: refers to Chan Master Dongshan Liangjie or his monastery; 閩川: the area around Fujian; 不畜道具: owning no possessions; 不循律儀: not following conventional precepts; 采掇蝦蜆: gathering shrimp and shellfish; 白馬廟: the name of a temple.) When Chan Master Jing of Huayan heard of this, he wanted to determine the truth. He first sneaked into the paper money. Late at night, the Master returned, and Jing grabbed him and asked: 'What is the meaning of the Patriarch's coming from the West?' The Master immediately replied: 'The wine tray before the gods.' Jing was amazed, repented, and withdrew. (祖師西來意: Zen term, referring to the purpose of Bodhidharma's coming to China from the West, i.e., the core teachings of Zen; 神前酒檯盤: the wine tray in front of the gods. Chan Master Xianzi used this to express the Zen meaning that does not fall into words.) Later, Chan Master Jing propagated the Dharma in the capital, and the Master also arrived there. He did not gather disciples or expound the Dharma, but only feigned madness. (化行京都: propagating the Dharma in the capital; 佯狂: feigning madness.)

Chan Master Puman of Jiufeng in Yunzhou asked a monk: 'Where are you coming from?' The monk replied: 'From Fujian.' The Master said: 'It is not easy to travel such a long distance.' The monk said: 'It is not difficult, one arrives as soon as one takes a step.' The Master said: 'Are there those who do not take a step?' The monk replied: 'Yes.' The Master said: 'How did they get here?' The monk had no reply. The Master said: 'Deceiving people!' (筠州: place name; 九峰普滿大師: Chan Master's name; 閩中: the area around Fujian; 遠涉不易: it is not easy to travel such a long distance; 爭得到此間: how can they get here?) Asked: 'What is the family style of the Abbot?' The Master said: 'What is it right now?' The monk replied: 'This student does not understand.' The Master said: 'Iris flowers on the crossroads.' (和尚家風: refers to the Chan Master's teaching style or the sect's style; 即今是什麼: what is it like now? 十字路上馬藺華: Iris flowers at the crossroads. A metaphor for the truth or self-nature that can be seen everywhere.)

Chan Master Daoyou of Youqi in Taizhou. Jingqing asked: 'What is the Shao-fu?' The Master said: 'Without a mark.' The monk asked: 'Is it Shao-fu because it has no mark?' The Master said: 'What fault is there?' The monk asked: 'Just how does Shao-fu act?' The Master said: 'What is the mind practice of the Taoist?' (少父: refers to the lineage or source of Zen; 無標的: without a fixed standard or form; 作么生: how, what.) Asked: 'What is Buddha?' The Master said: 'You do not believe that you are a sentient being.' The monk replied: 'This student greatly believes.' The Master said: 'If you make a superior understanding, you will be subject to the influence of evil.' (勝解: self-righteous understanding; 群邪: various wrong views.) The Master was about to pass away, and a monk asked: 'Where will the Abbot go after a hundred years?' The Master said: 'Tiao ran, tiao ran.' Having said this, he passed away sitting. (調然調然: an indescribable state, indicating transcendence of life and death; 言訖坐亡: passed away sitting after speaking.)

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后洞山師虔禪師(第三世住也。亦號青林和尚)初自夾山來參。先洞山價和尚問曰。近離什麼處。師曰。武陵。曰武陵法道何似此間。師曰。胡地冬抽筍。價曰。別甑炊香飯供養於此人。師乃出去。洞山曰。此子向後走殺天下人在。師在洞山栽松。有劉翁者從師求偈。師作偈曰。

長長三尺餘　　鬱鬱覆荒草 　不知何代人　　得見此松老

劉翁得偈呈于洞山。洞山曰。賀翁翁喜。只此人是第三世也。師先住隋州土門小青林蘭若後果回洞山接踵。凡有新到僧。先令般柴三轉然後參堂。有一僧不肯。問曰。三轉內即不問。三轉外如何。師曰。鐵輪天子寰中旨。僧無對。師便打令去。僧問。昔年疾苦又中毒請師醫。師曰。金[鎞-囟+(奐-大)]撥破腦頂上灌醍醐。曰恁么即謝師醫。師便打。問久負不逢時如何。師曰。古皇尺一寸。問請師答話。師曰。修羅掌于日月。師上堂謂眾曰。祖師宗旨今日施行。法令己彰復有何事。時有僧問。正法眼藏祖祖同印。未審和尚傳付何人。師曰。靈苗生有地大悟不存師。問如何是道。師曰。回牛尋遠澗。曰如何是道中人。師曰。擁雪首揚眉。問千差路別如何頓曉。師曰。足下背驪珠空怨長天月。

洛京白馬遁儒禪師。問如何是衲僧本分事。師曰。十道不通風啞子

【現代漢語翻譯】 現代漢語譯本 后洞山師虔禪師（第三代住持，也號青林和尚）最初從夾山來參訪。先是洞山價和尚問他說：『你最近從什麼地方來？』 師虔禪師回答說：『武陵。』 洞山價和尚問：『武陵的佛法風氣和這裡相比如何？』 師虔禪師回答說：『胡地冬天抽筍。』 洞山價和尚說：『應該另外用甑蒸香飯來供養這個人。』師虔禪師於是走了出去。 洞山價和尚說：『這人將來會把天下人都難倒。』 師虔禪師在洞山栽種松樹。有個姓劉的老翁向他求偈語。師虔禪師作偈說： 『長長三尺餘，鬱鬱覆荒草，不知何代人，得見此松老。』 劉翁得到偈語后呈給洞山價和尚。洞山價和尚說：『恭喜老翁，恭喜老翁，這個人就是第三代住持。』 師虔禪師先住在隋州土門小青林蘭若（寺廟），後來回到洞山接任住持。凡是有新來的僧人，先讓他們搬柴三趟，然後才能參堂。有一個僧人不肯，問道：『搬柴三趟之內我不問，三趟之外如何？』 師虔禪師說：『鐵輪天子寰中旨。』 僧人無言以對。師虔禪師便打了他，讓他離開。 僧人問：『往年的疾病痛苦又復發，請師父醫治。』 師虔禪師說：『金[鎞-囟+(奐-大)]撥破腦頂上灌醍醐。』 僧人說：『這樣就感謝師父醫治了。』 師虔禪師便打了他。 僧人問：『長期懷才不遇，時運不濟，該怎麼辦？』 師虔禪師說：『古皇尺一寸。』 僧人問：『請師父開示。』 師虔禪師說：『修羅掌于日月。』 師虔禪師上堂對眾人說：『祖師的宗旨今天開始施行，法令已經彰明，還有什麼事呢？』 當時有個僧人問：『正法眼藏（Dharma-eye Treasure）祖祖相傳，不知道和尚您要傳給誰？』 師虔禪師說：『靈苗生有地，大悟不存師。』 僧人問：『什麼是道（Dao）？』 師虔禪師說：『回牛尋遠澗。』 僧人問：『什麼是道中人？』 師虔禪師說：『擁雪首揚眉。』 僧人問：『千差萬別的道路，如何才能頓悟？』 師虔禪師說：『足下背驪珠，空怨長天月。』 洛京白馬寺的遁儒禪師問：『什麼是衲僧（mendicant monk）的本分事？』 師虔禪師說：『十道不通風，啞子。』

【English Translation】 English version Zen Master Shi Qian of Later Dongshan (the third abbot, also known as Qinglin Monk) initially came from Jiashan to visit. First, Zen Master Jia of Dongshan asked him: 'Where have you come from recently?' Zen Master Shi Qian replied: 'Wuling.' Zen Master Jia of Dongshan asked: 'How does the Dharma atmosphere in Wuling compare to here?' Zen Master Shi Qian replied: 'In the land of the barbarians, bamboo shoots emerge in winter.' Zen Master Jia of Dongshan said: 'One should use a separate steamer to cook fragrant rice to offer to this person.' Zen Master Shi Qian then walked out. Zen Master Jia of Dongshan said: 'This person will stump everyone in the world in the future.' Zen Master Shi Qian was planting pine trees at Dongshan. An old man named Liu asked him for a verse. Zen Master Shi Qian composed a verse saying: 'More than three feet long, Luxuriantly covering the wild grass, Not knowing which generation's person, Will see this pine tree grow old.' Old man Liu obtained the verse and presented it to Zen Master Jia of Dongshan. Zen Master Jia of Dongshan said: 'Congratulations, old man, congratulations, old man, this person is the third abbot.' Zen Master Shi Qian first lived in the Xiaoginglin Lanruo (temple) in Tumen, Suizhou, and later returned to Dongshan to succeed as abbot. Whenever new monks arrived, he would first have them carry firewood three times before they could enter the hall for meditation. One monk refused and asked: 'I won't ask about the three rounds of carrying firewood, but what about beyond the three rounds?' Zen Master Shi Qian said: 'The iron-wheeled monarch's decree throughout the realm.' The monk was speechless. Zen Master Shi Qian then struck him and told him to leave. The monk asked: 'The illnesses and sufferings of past years have recurred, please, Master, heal me.' Zen Master Shi Qian said: 'A golden [鎞-囟+(奐-大)] splits open the top of the head and pours in ghee (clarified butter).' The monk said: 'In that case, I thank you, Master, for the healing.' Zen Master Shi Qian then struck him. The monk asked: 'How should one deal with long-term lack of opportunity and unfavorable circumstances?' Zen Master Shi Qian said: 'The ancient emperor's foot is one inch.' The monk asked: 'Please, Master, enlighten me.' Zen Master Shi Qian said: 'The Asura (demi-gods) hold the sun and moon in their palms.' Zen Master Shi Qian ascended the platform and said to the assembly: 'The ancestral teacher's doctrine is being implemented today, the laws have already been made clear, what else is there?' At that time, a monk asked: 'The Dharma-eye Treasure (Zhengfa Yanzang) is passed down from ancestor to ancestor, I wonder to whom will the Abbot transmit it?' Zen Master Shi Qian said: 'The spiritual sprout grows where it has a place, great enlightenment does not rely on a teacher.' The monk asked: 'What is the Dao (the Way)?' Zen Master Shi Qian said: 'Returning the ox to seek the distant stream.' The monk asked: 'What is a person of the Dao?' Zen Master Shi Qian said: 'Embracing snow, raising eyebrows.' The monk asked: 'How can one suddenly understand the myriad different paths?' Zen Master Shi Qian said: 'With the bright pearl behind your back, you vainly resent the long sky and moon.' Zen Master Dunru of Baima Temple in Luoyang asked: 'What is the fundamental matter for a mendicant monk?' Zen Master Shi Qian said: 'Ten paths without wind, a mute person.'

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傳遠信。曰傳什麼信。師乃合掌頂戴。問如何是密室中人。師曰。才生不可得不貴未生時。曰是個什麼不貴未生時。師曰。是汝阿爺。問三千里外向白馬。及乎到來為什麼不見。師曰。是汝不見干老僧什麼事。曰請和尚指示。師曰。指即勿交涉。問如何是學人本分事。師曰。昨夜三更日正午。問如何是法身向上事。師曰。井底蝦蟆吞卻月(僧問黃龍。如何是井底蝦蟆吞卻月。黃龍云。不奈何。僧云。恁即吞卻去也。黃龍云。一任吞。僧云。吞后如何。黃龍云。好蝦蟆)問如何是學人急切處。師曰。俊鳥猶嫌鈍瞥然早已遲。問如何是西來意。師曰。點額猢猻探月波。

越州乾峰和尚(或云瑞峰)問僧。什麼處來。曰天臺。師曰見說石橋作兩段是否。曰和尚什麼處得遮訊息來。師曰。將謂華頂峰前客。元是平田莊里人。問如何得出三界。師曰。喚院主來趁出遮僧著。師問眾僧。輪迴六趣具什麼眼。眾無對。問如何是超佛越祖之談。師曰。老僧問汝。曰和尚且置。師曰。老僧一問尚自不會問什麼超佛越祖之談。

吉州禾山和尚。僧問。學人慾申一問。師還容許否。師曰。禾山答汝了也。問如何是西來意。師曰。禾山大頂。問如何是和尚家風。師曰。滿目青山起白雲。

明州天童山咸啟禪師(先住蘇州寶華

山)僧問。如何是本無物。師曰。石潤無含玉礦異自生金。伏龍山和尚來。師問。什麼處來。曰伏龍來。師曰。還伏得龍么。曰不曾伏遮畜生。師曰。喫茶去。簡大德問。學人卓卓上來請師的的。師曰。我遮里一屙便了。有什麼卓卓的的。曰和尚恁么對話更買草鞋行腳好。師曰。近前來。簡近前。師曰。只如老僧恁么對。過在什麼處。簡無對。師便打(十一卷又收在徑山鑒宗下何也)。

潭州寶蓋山和尚。僧問。一間無漏舍合是何人居。師曰。無名不掛體。曰還有位也無。師曰。不處。問如何是寶蓋。師曰。不從人天得。曰如何是寶蓋中人。師曰。不與時人知。僧曰。佛來時如何。師曰。覓他路不得。問切切時為什麼不立人。師曰。歸亦蹋不著。曰恁么時如何成立。師曰。不與時人知。問世界壞時此個何處去。師曰。千聖尋不得。曰時人如何歸向。師曰。直須似去。曰還有的也無。師曰。不立標則。

益州北院通禪師在夾山時。一日夾山上堂曰。坐斷主人公不落第二見。師出曰。須知有一人不合伴。夾山曰。猶是第二見。師乃掀倒禪床。夾山曰。老兄作么生。師曰。待某甲舌頭爛即向和尚道。異日師又問夾山曰。目前無法意在目前。不是目前法非耳目之所到。豈不是和尚語。夾山曰是。師乃掀倒禪床叉手

【現代漢語翻譯】 現代漢語譯本： 山僧問道：『如何是本無物？』（如何理解一切皆空的概念？） 師父說：『石潤無含玉，礦異自生金。』（就像潤澤的石頭本身不含玉，奇異的礦石自然會產生金子一樣，一切事物都有其內在的規律和可能性。） 伏龍山和尚來訪，師父問：『什麼地方來的？』 答：『伏龍山來的。』 師父說：『還降得住龍嗎？』 答：『不曾降伏這畜生。』 師父說：『喫茶去。』 簡大德問道：『學人特意前來，請師父明示。』 師父說：『我這裡一屙便了，有什麼特意明示的？』（我這裡直截了當，沒有什麼特別的。） 答：『和尚這樣對話，不如再去買草鞋行腳。』 師父說：『近前來。』簡大德走近前。 師父說：『就像老僧這樣回答，過錯在哪裡？』 簡大德無言以對，師父便打了他。（十一卷又收在徑山鑒宗下，這是為什麼呢？）

潭州寶蓋山和尚。 僧人問道：『一間無漏舍，合該是什麼人居住？』（清凈無染的居所，應該由什麼樣的人來居住？） 師父說：『無名不掛體。』（不執著于名相，才能自在。） 問：『還有果位嗎？』 師父說：『不處。』（不執著于果位。） 問：『如何是寶蓋？』（如何理解寶蓋山的真諦？） 師父說：『不從人天得。』（不是通過人或天道可以獲得的。） 問：『如何是寶蓋中人？』（如何理解寶蓋山中的人？） 師父說：『不與時人知。』（不是世俗之人可以理解的。） 僧人問：『佛來時如何？』（佛來的時候會怎麼樣？） 師父說：『覓他路不得。』（無法通過其他途徑找到。） 問：『切切時為什麼不立人？』（在緊要關頭為什麼不設立標準？） 師父說：『歸亦蹋不著。』（即使迴歸也無法觸及。） 問：『這樣的時候如何成立？』 師父說：『不與時人知。』（不是世俗之人可以理解的。） 問：『世界壞時，這個去哪裡？』（世界毀滅的時候，這個又會去哪裡？） 師父說：『千聖尋不得。』（即使是聖人也無法找到。） 問：『世人如何歸向？』 師父說：『直須似去。』（必須直接去體驗。） 問：『還有實在的嗎？』 師父說：『不立標則。』（不設立標準。）

益州北院通禪師在夾山的時候。 一日，夾山上堂說：『坐斷主人公，不落第二見。』（要掌握自己的主導權，不要落入第二種見解。） 通禪師出來說：『須知有一人不合伴。』（要知道有一個人不應該與你為伴。） 夾山說：『猶是第二見。』（這仍然是第二種見解。） 通禪師於是掀翻禪床。 夾山說：『老兄作什麼？』 通禪師說：『等我舌頭爛了就向和尚說。』 後來，通禪師又問夾山說：『目前無法，意在目前，不是目前法，非耳目之所到，豈不是和尚語？』（眼前沒有法，意念就在眼前，不是眼前的法，也不是耳目所能達到的，這難道不是和尚您說的嗎？） 夾山說是。 通禪師於是掀翻禪床，叉手而立。

【English Translation】 English version: A monk asked: 'What is the original non-thing?' (How to understand the concept of emptiness?) The master said: 'Stones are moist without containing jade, and different minerals naturally produce gold.' (Just as moist stones do not contain jade, and strange minerals naturally produce gold, everything has its inherent laws and possibilities.) The Abbot of Fulong Mountain came to visit, and the master asked: 'Where do you come from?' He replied: 'From Fulong Mountain.' The master said: 'Can you still subdue the dragon?' He replied: 'I have never subdued this beast.' The master said: 'Go have some tea.' The virtuous Jian asked: 'I have come specifically to ask the master for clarification.' The master said: 'I just shit here and it's done, what is there to clarify?' (I am straightforward here, there is nothing special.) He replied: 'With such a dialogue, it would be better for the abbot to buy straw sandals and go on a pilgrimage.' The master said: 'Come closer.' Jian approached. The master said: 'Just like this old monk's answer, where is the fault?' Jian was speechless, and the master hit him. (Volume eleven is also collected under Jianzong of Jingshan, why is that?)

The Abbot of Baogai Mountain in Tanzhou. A monk asked: 'A leak-proof hut, who should live in it?' (A pure and undefiled dwelling, what kind of person should live in it?) The master said: 'No name, no attachment.' (Not being attached to names and forms allows freedom.) He asked: 'Is there still a position?' The master said: 'No dwelling.' (Not being attached to positions.) He asked: 'What is Baogai?' (How to understand the true meaning of Baogai Mountain?) The master said: 'Not obtained from humans or heavens.' (It cannot be obtained through the human or heavenly realms.) He asked: 'What is a person in Baogai?' (How to understand a person in Baogai Mountain?) The master said: 'Not known to worldly people.' (It cannot be understood by worldly people.) The monk asked: 'What about when the Buddha comes?' (What will happen when the Buddha comes?) The master said: 'Cannot find another way.' (Cannot be found through other paths.) He asked: 'Why not establish a standard in urgent times?' (Why not set a standard in critical moments?) The master said: 'Even returning, you cannot touch it.' (Even if you return, you cannot touch it.) He asked: 'How is it established at such a time?' The master said: 'Not known to worldly people.' (It cannot be understood by worldly people.) He asked: 'When the world is destroyed, where does this go?' (When the world is destroyed, where does this go?) The master said: 'A thousand sages cannot find it.' (Even sages cannot find it.) He asked: 'How do worldly people return?' The master said: 'You must go directly to experience it.' (You must go directly to experience it.) He asked: 'Is there anything real?' The master said: 'Do not establish standards.' (Do not set standards.)

Zen Master Tong of Beiyuan in Yizhou was at Jiashan. One day, Jiashan said in the hall: 'Sitting firmly as the master, not falling into the second view.' (To take control of one's own initiative, not to fall into the second view.) Zen Master Tong came out and said: 'Know that there is one person who should not be accompanied.' (Know that there is one person who should not be with you.) Jiashan said: 'Still the second view.' (This is still the second view.) Zen Master Tong then overturned the Zen bed. Jiashan said: 'What are you doing, brother?' Zen Master Tong said: 'I will tell the abbot when my tongue rots.' Later, Zen Master Tong asked Jiashan again: 'There is no dharma before the eyes, the intention is before the eyes, it is not the dharma before the eyes, nor can it be reached by the ears and eyes, isn't that what the abbot said?' (There is no dharma before the eyes, the intention is before the eyes, it is not the dharma before the eyes, nor can it be reached by the ears and eyes, isn't that what you said, abbot?) Jiashan said yes. Zen Master Tong then overturned the Zen bed and stood with his hands folded.

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立地。夾山起來打一拄杖。師便下去(法眼云。是他掀倒禪床何不便去。須待夾山打一棒了去意在什麼處)師在洞山隨眾參請未契旨。遂辭洞山擬入嶺去。洞山曰。善為。飛猿嶺峻好看。師沉吟良久。洞山曰。通阇梨。師應諾。洞山曰。何不入嶺去。師因此惺悟更不入嶺。師事于洞山(時號钁頭通)住後上堂示眾曰。諸上座有什麼事出來論量取。若上上根機不假如斯。若是中下之流。直須團削門尸索索地莫教入泥水。第一速疾省事應須無心。若不無心舉得千般萬般只成知解。與此衲僧門下有什麼交涉。僧問。如何是無心。師曰。不管系。問二龍爭珠誰是得者。師曰。得即失。曰不失如何。師曰。還我珠來。問如何是清凈法身。師曰。無[黑*古]污。問轉不得時如何。師曰。功不到。問如何是大富貴底人。師曰。如輪王寶藏。曰如何是赤窮底人。師曰。如酒店腰帶。問水灑不著時如何。師曰。乾剝剝地。問一槌便成時如何。師曰。不是偶然。示滅后敕謚證真大師。

高安白水本仁禪師自洞山受記。唐天覆中遷止洪井高安白水院。眾盈三百玄言流播。因設洞山忌齋。有僧問。供養先師先師還來也無。師曰。更下一分供養著。洪州西山眾行者來禮拜。問曰。今日不為別事乞師指示。師曰。汝諸人求指示耶。對曰是。

【現代漢語翻譯】 現代漢語譯本 立即行動。夾山（Jiashan，禪師名）起身打了一拄杖。法眼（Fayan，禪師名）說：『他掀翻禪床為何不立即離開？非要等夾山打一棒才走，意圖何在？』 禪師在洞山（Dongshan，地名，也是禪師名）隨眾參學，未能領悟旨意。於是辭別洞山，打算入嶺而去。洞山說：『好好保重。飛猿嶺（Feiyuan Ling，地名）陡峭險峻，風景好看。』 禪師沉吟良久。洞山說：『通阇梨（Tong Sheli，對禪師的尊稱）。』 禪師應諾。洞山說：『為何不入嶺而去？』 禪師因此醒悟，不再入嶺。禪師師事洞山（當時號稱钁頭通（Chuotou Tong））。住持後上堂對大眾說：『各位有什麼事拿出來討論。若是上上根器之人，不必如此。若是中下之流，必須徹底清除門戶，不要陷入泥水中。第一要迅速省事，必須無心。若不無心，舉出千般萬般，也只是成為知解，與我禪宗門下有什麼關係？』 有僧人問：『如何是無心？』 禪師說：『不管束。』 問：『二龍爭珠，誰是得者？』 禪師說：『得即是失。』 問：『不失如何？』 禪師說：『還我珠來。』 問：『如何是清凈法身？』 禪師說：『沒有絲毫污垢。』 問：『轉動不得時如何？』 禪師說：『功夫不到家。』 問：『如何是大富貴之人？』 禪師說：『如轉輪王的寶藏。』 問：『如何是赤貧之人？』 禪師說：『如酒店的腰帶。』 問：『水灑不著時如何？』 禪師說：『乾巴巴的。』 問：『一槌便成時如何？』 禪師說：『不是偶然。』 禪師圓寂后，朝廷賜謚號為證真大師（Zhengzhen Dashi）。』 高安白水本仁禪師（Gaoan Baishui Benren Chanshi）從洞山（Dongshan）接受印可。唐朝天覆年間，遷居到洪井（Hongjing）高安白水院（Gaoan Baishui Yuan）。門徒多達三百人，玄妙的言論廣為流傳。因為要設洞山（Dongshan）的忌齋，有僧人問：『供養先師，先師會來嗎？』 禪師說：『再加一份供養。』 洪州西山（Hongzhou Xishan）的眾行者前來禮拜，問道：『今日不為別的事，乞求禪師指示。』 禪師說：『你們諸位求指示嗎？』 回答說是。

【English Translation】 English version Immediately act. Jiashan (夾山, a Chan master) got up and struck with his staff. Fayan (法眼, a Chan master) said, 'Why didn't he leave immediately after overturning the Zen bed? Why did he have to wait for Jiashan to strike him before leaving? What was his intention?' The Chan master followed the assembly at Dongshan (洞山, a place name and also a Chan master's name) to study, but failed to grasp the essence. So he bid farewell to Dongshan, intending to enter the mountains. Dongshan said, 'Take care. Feiyuan Ridge (飛猿嶺, a place name) is steep and the scenery is beautiful.' The Chan master pondered for a long time. Dongshan said, 'Tong Sheli (通阇梨, a respectful title for a Chan master).' The Chan master responded. Dongshan said, 'Why not enter the mountains?' The Chan master was enlightened and no longer entered the mountains. The Chan master served Dongshan (at that time known as Chuotou Tong (钁頭通)). After residing there, he addressed the assembly, saying, 'What matters do you have to discuss? If you are of the highest caliber, you don't need this. If you are of the middle or lower class, you must thoroughly cleanse the gateway and not fall into the mud. The first thing is to be quick and efficient, and you must be without mind. If you are not without mind, even if you bring up thousands of things, they will only become intellectual understanding. What does that have to do with this Chan sect?' A monk asked, 'What is without mind?' The Chan master said, 'Don't be attached.' Asked, 'Two dragons are fighting for a pearl, who is the winner?' The Chan master said, 'To gain is to lose.' Asked, 'What if you don't lose?' The Chan master said, 'Return the pearl to me.' Asked, 'What is the pure Dharma body?' The Chan master said, 'Without any defilement.' Asked, 'What if it cannot be turned?' The Chan master said, 'The effort is not enough.' Asked, 'What is a person of great wealth and nobility?' The Chan master said, 'Like the treasure of a Chakravartin King.' Asked, 'What is a person of utter poverty?' The Chan master said, 'Like the belt of a tavern.' Asked, 'What if water cannot be sprinkled on it?' The Chan master said, 'Completely dry.' Asked, 'What if it is completed with one hammer?' The Chan master said, 'It is not accidental.' After the Chan master passed away, the court bestowed the posthumous title of Zhengzhen Dashi (證真大師).' Chan Master Benren of Baishui Temple in Gaoan (高安白水本仁禪師, Gaoan Baishui Benren Chanshi) received confirmation from Dongshan (洞山). During the Tianfu period of the Tang Dynasty, he moved to Baishui Temple in Gaoan, Hongjing (洪井高安白水院, Gaoan Baishui Yuan). The number of disciples reached three hundred, and profound teachings were widely spread. Because he was setting up a memorial service for Dongshan (洞山), a monk asked, 'Will the late master come if we make offerings to him?' The Chan master said, 'Add another offering.' A group of practitioners from Xishan in Hongzhou (洪州西山, Hongzhou Xishan) came to pay their respects and asked, 'Today we are not here for anything else, but to ask the master for guidance.' The Chan master said, 'Are you all seeking guidance?' They replied yes.

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師曰。教我委付阿誰。鏡清行腳到。師謂之曰。時寒道者。清曰。不敢。師曰。還有臥單得蓋否。曰設有亦無展底工夫。師曰。直饒道者滴水滴凍亦不干他事。曰滴水冰生事不相涉。師曰是。曰此人意作么生。師曰。此人不落意。曰不落意此人那。師曰。高山頂上無可與道者啖啄。問如何是西來意。師曰。還見庭前杉樧否。曰恁么即和尚今日因學人致得是非。師曰多口座主。皎然去後。師知是雪峰禪客乃曰。盜法之人終不成器(皎然後住長生山。有僧問。從上宗乘如何舉唱。然曰。不可為阇梨一人荒卻長生山也。玄沙聞之曰。然師兄佛法即大行。受記之緣亦就矣。厥後眾緣不備。果如仁和尚所記)。僧問。如何是不遷義。師曰。落華隨流水明月上孤岑。師將順世四眾俱集。營齋聲鐘焚香白眾曰。香菸絕處是吾涅槃時也。言訖跏趺而坐。息隨煙滅。

撫州疏山光仁禪師。身相短陋精辯冠眾。洞山門下時有嚙鏃之機。激揚玄奧。咸以仁為能銓量者。諸方三昧可以詢乎矬師叔僧問。如何是諸佛師。師曰。何不問疏山老漢(僧無對)師手握木蛇。有僧問。手中是什麼。師提起曰。曹家女。問如何是和尚家風。師曰。尺五頭巾。曰如何是尺五頭巾。師曰。圓中取不得。師舉香嚴語問鏡清。肯重不得全怤道者作么生會。怤曰

【現代漢語翻譯】 現代漢語譯本： 師父說：『我應該把教法委託給誰？』鏡清（Jingqing，人名）行腳雲遊到此。師父對他說：『現在天氣寒冷，道者。』鏡清說：『不敢當。』師父說：『還有被子可以蓋嗎？』他說：『即使有，也沒有展開的功夫。』師父說：『即使道者你滴水成冰，也不關他的事。』他說：『滴水成冰，事不相干。』師父說：『是。』他說：『這個人意下如何？』師父說：『這個人不落入意念。』他說：『不落入意念，這個人呢？』師父說：『高山頂上，沒有什麼可以給道者你吃喝。』問：『如何是西來意？』師父說：『還看見庭前的杉樹和檫樹嗎？』說：『這麼說，和尚今天因為學人而招惹是非。』師父說：『多謝座主。』皎然（Jiaoran，人名）離開后，師父知道他是雪峰（Xuefeng，山名）的禪客，於是說：『盜法之人終究不能成器。』（皎然後來住在長生山（Changsheng Mountain，地名）。有僧人問：『從上宗乘如何舉唱？』皎然說：『不可爲了阇梨（Ajari，梵語，意為導師）一人而荒廢了長生山。』玄沙（Xuansha，人名）聽了說：『皎然師兄的佛法即將大行，受記的因緣也成就了。』後來眾緣不具備，果然如仁和尚（Renheshang，人名）所記。）僧人問：『如何是不遷義？』師父說：『落花隨流水，明月上孤岑。』師父將要圓寂，四眾弟子都聚集在一起，準備齋飯，敲鐘焚香，告訴大家說：『香菸斷絕之處，就是我涅槃之時。』說完就跏趺而坐，氣息隨著香菸消散而滅。

撫州（Fuzhou，地名）疏山光仁禪師（Shushan Guangren，人名），身形矮小丑陋，但精通辯論，超越眾人。在洞山（Dongshan，地名）門下時，常有機鋒銳利之語，激揚玄奧的佛理。大家都認為光仁禪師是能夠衡量佛法的人。各方的三昧（Samadhi，梵語，意為正定）都可以向這位矮小的師叔請教。僧人問：『如何是諸佛師？』師父說：『為什麼不問疏山老漢？』（僧人無言以對）師父手裡握著木蛇。有僧人問：『手中是什麼？』師父提起木蛇說：『曹家女。』問：『如何是和尚家風？』師父說：『尺五頭巾。』問：『如何是尺五頭巾？』師父說：『圓中取不得。』師父舉香嚴（Xiangyan，人名）的話問鏡清：『肯重不得全怤道者作么生會？』怤（Fu，人名）說：

【English Translation】 English version: The Master said, 'To whom should I entrust the Dharma?' Jingqing (Jingqing, a name) arrived on his pilgrimage. The Master said to him, 'It's cold now, Daoist.' Jingqing said, 'I dare not presume.' The Master said, 'Is there a sleeping mat to cover oneself with?' He said, 'Even if there is, there's no effort to spread it out.' The Master said, 'Even if the Daoist's dripping water turns to ice, it's none of his business.' He said, 'Dripping water turning to ice is unrelated to the matter.' The Master said, 'Yes.' He said, 'What is this person's intention?' The Master said, 'This person does not fall into intention.' He said, 'Not falling into intention, who is this person then?' The Master said, 'On the mountaintop, there's nothing for the Daoist to eat or drink.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Do you see the fir and sassafras trees in front of the courtyard?' He said, 'In that case, the monk today has caused trouble for the abbot.' The Master said, 'Thank you, host.' After Jiaoran (Jiaoran, a name) left, the Master knew he was a Chan traveler from Xuefeng (Xuefeng, a mountain name), so he said, 'A person who steals the Dharma will never amount to anything.' (Jiaoran later lived on Changsheng Mountain (Changsheng Mountain, a place name). A monk asked, 'How is the supreme vehicle of the lineage proclaimed?' Jiaoran said, 'One cannot abandon Changsheng Mountain for the sake of one Ajari (Ajari, Sanskrit, meaning teacher).' Xuansha (Xuansha, a name) heard this and said, 'Brother Jiaoran's Buddha-dharma will greatly flourish, and the conditions for receiving prediction will also be fulfilled.' Later, the conditions were not complete, just as the Venerable Ren (Renheshang, a name) had predicted.) A monk asked, 'What is the meaning of non-movement?' The Master said, 'Falling flowers follow the flowing water, the bright moon rises above the solitary peak.' The Master was about to pass away, and the four assemblies gathered together, preparing vegetarian food, ringing the bell, burning incense, and telling everyone, 'Where the incense smoke ends is when I enter Nirvana.' After speaking, he sat in the lotus position, and his breath disappeared with the smoke.

Chan Master Guangren of Shushan in Fuzhou (Shushan Guangren, a name), was short and ugly in appearance, but his eloquence surpassed everyone. Under the Dongshan (Dongshan, a place name) school, there were often sharp and incisive words, inspiring profound Buddhist principles. Everyone considered Guangren to be someone who could measure the Dharma. The Samadhi (Samadhi, Sanskrit, meaning concentration) of all directions could be inquired of this short uncle. A monk asked, 'What is the teacher of all Buddhas?' The Master said, 'Why not ask the old man of Shushan?' (The monk was speechless) The Master held a wooden snake in his hand. A monk asked, 'What is in your hand?' The Master raised the wooden snake and said, 'Cao's daughter.' Asked, 'What is the family style of the abbot?' The Master said, 'A fifteen-inch headscarf.' Asked, 'What is a fifteen-inch headscarf?' The Master said, 'It cannot be obtained from within the circle.' The Master quoted Xiangyan's (Xiangyan, a name) words and asked Jingqing, 'How does the Daoist who is willing to value but cannot fully understand, comprehend?' Fu (Fu, a name) said:

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。全歸肯重。師曰。不得全肯者作么生。怤曰。箇中無肯路。師曰。始愜病僧意。因鼓山舉威音王佛師。師乃問。作么生是威音王佛師。鼓山曰。莫無慚愧好。師曰。阇梨恁么道即得。若約病僧即不然。曰作么生是威音王佛師。師曰。不坐無貴位。洞山(第四世)問。如何是一句。師曰。不道。曰為什麼不道。師曰。少時輩。問恁么時如何。師曰。將軍不上便橋。金牙徒勞拈筈。問如何是直指。師曰。珠中有水若不信。擬向天邊問太陽。冬至夜有僧上堂問。如何是冬來意。師曰。京中出大黃。問和尚百年後向什麼處去。師曰。背底芒叢四腳指天。師遷化時有偈曰。

我路碧空外　　白雲無處閑 　世有無根樹　　黃葉風送還

偈終而逝。又著四大等頌略華嚴長者論流傳於世。

澧州欽山文邃禪師福州人也。少依杭州大慈山寰中禪師受業。時巖頭雪峰在眾睹師吐論。知是法器相率遊方。二士緣契德山各承印記。師雖屢激揚而終然凝滯。一日問德山曰。天皇也恁么道。龍潭也恁么道。未審德山作么生道。德山曰。汝試舉天皇龍潭道底來。師方欲進語。德山以拄杖打舁入涅槃堂。師曰。是即是打我太殺(法眼別云。是即是錯打我。更有語句如德山巖頭章出焉)師後於洞山言下發解。乃為洞山之嗣年二十七止

【現代漢語翻譯】 現代漢語譯本： 全盤肯定就顯得重複了。禪師說：『不能完全肯定的人該怎麼辦？』文邃說：『其中沒有肯定的道路。』禪師說：『這才符合我這個病僧的心意。』因為鼓山禪師舉了威音王佛（過去七佛之首）的例子，禪師就問：『什麼是威音王佛的老師？』鼓山禪師說：『莫要不知慚愧才好。』禪師說：『你這樣說還可以，如果按我這個病僧的理解就不是這樣。』（鼓山禪師）問：『什麼是威音王佛的老師？』禪師說：『不坐沒有尊貴的位置。』洞山（第四世）問：『如何是一句？』禪師說：『不告訴你。』（洞山）問：『為什麼不告訴我？』禪師說：『你還是個小輩。』（洞山）問：『這樣的時候該如何？』禪師說：『將軍不登上便橋，金牙再怎麼拈弓搭箭也是白費力氣。』（有僧）問：『如何是直指？』禪師說：『珠子裡面有水，如果不相信，可以到天邊去問太陽。』冬至夜裡有僧人上堂問：『如何是冬天的來意？』禪師說：『京城裡出產大黃。』（有僧）問：『和尚百年之後往哪裡去？』禪師說：『背朝下，芒草叢生，四腳朝天。』禪師遷化時有偈語說：

我的道路在碧空之外，  白雲無處可停留。
世上有無根的樹木，   黃葉被風吹送回歸。

說完偈語就圓寂了。又寫了《四大等頌》和節略的《華嚴長者論》，流傳於世。

澧州欽山文邃禪師，是福州人。年輕時依止杭州大慈山寰中禪師出家。當時巖頭和雪峰也在僧眾之中，看到文邃禪師的言論，知道他是法器，就一起遊方。兩人與德山禪師有緣，各自得到印可。文邃禪師雖然多次受到激發，但始終感到凝滯。一天，他問德山禪師：『天皇也這麼說，龍潭也這麼說，不知道德山禪師怎麼說？』德山禪師說：『你試著把天皇和龍潭所說的舉出來。』文邃禪師剛要開口，德山禪師就用拄杖把他打進涅槃堂。文邃禪師說：『是這樣沒錯，打我打得太狠了。』（法眼禪師另有說法：『是這樣沒錯，打錯了我。』還有類似的語句出現在德山和巖頭的章節中。）文邃禪師後來在洞山禪師的言下開悟，於是成為洞山禪師的嗣法弟子，二十七歲時停止遊歷。

【English Translation】 English version: Complete affirmation is redundant. The Master said, 'What should one do who cannot fully affirm?' WenSui (文邃) said, 'There is no path of affirmation within it.' The Master said, 'That is what this sick monk desires.' Because GuShan (鼓山) cited the example of Weiyin Wang Buddha (威音王佛) (the first of the past seven Buddhas), the Master then asked, 'What is the teacher of Weiyin Wang Buddha?' GuShan said, 'It would be best not to be without shame.' The Master said, 'That is acceptable for you to say, but according to this sick monk's understanding, it is not so.' (GuShan) asked, 'What is the teacher of Weiyin Wang Buddha?' The Master said, 'He does not sit in a position without nobility.' DongShan (洞山) (the fourth generation) asked, 'What is a single phrase?' The Master said, 'I will not tell you.' (DongShan) asked, 'Why will you not tell me?' The Master said, 'You are still a junior.' (DongShan) asked, 'What should one do at such a time?' The Master said, 'If the general does not ascend the Bian Bridge (便橋), JinYa's (金牙) drawing of the bow and nocking of the arrow will be in vain.' (A monk) asked, 'What is direct pointing?' The Master said, 'There is water in the pearl; if you do not believe it, try asking the sun at the edge of the sky.' On the night of the Winter Solstice, a monk entered the hall and asked, 'What is the meaning of winter's arrival?' The Master said, 'Great yellow rhubarb is produced in the capital.' (A monk) asked, 'Where will the Master go after a hundred years?' The Master said, 'Back down, covered in a thicket of芒草, with four feet pointing to the sky.' When the Master passed away, he left a verse saying:

My path is beyond the azure sky,    White clouds have nowhere to rest.
In the world, there are rootless trees, Yellow leaves are carried back by the wind.

After reciting the verse, he passed away. He also wrote 'Odes on the Four Great Elements' (四大等頌) and an abridged version of the 'Treatise of the Elder of the Avatamsaka Sutra' (華嚴長者論), which were circulated in the world.

Zen Master Qinshan Wensui (欽山文邃) of Lizhou (澧州) was a native of Fuzhou (福州). In his youth, he relied on Zen Master Huanzhong (寰中) of Daci Mountain (大慈山) in Hangzhou (杭州) to receive ordination. At that time, Yantou (巖頭) and Xuefeng (雪峰) were also among the monks. Seeing Zen Master Wensui's discourse, they knew he was a vessel of the Dharma and traveled together. The two had a connection with Zen Master Deshan (德山), and each received his seal of approval. Although Zen Master Wensui was repeatedly stimulated, he always felt stagnant. One day, he asked Zen Master Deshan, 'The Emperor (天皇) says it this way, and Longtan (龍潭) says it that way. I wonder how Zen Master Deshan says it?' Zen Master Deshan said, 'Try to cite what the Emperor and Longtan said.' Just as Zen Master Wensui was about to speak, Zen Master Deshan struck him with his staff and carried him into the Nirvana Hall. Zen Master Wensui said, 'That is correct, but you hit me too hard.' (Zen Master Fayan (法眼) has a different saying: 'That is correct, but you hit the wrong person.' Similar statements appear in the chapters of Deshan and Yantou.) Later, Zen Master Wensui attained enlightenment under the words of Zen Master Dongshan and became Zen Master Dongshan's Dharma heir, stopping his travels at the age of twenty-seven.

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于欽山對大眾前自省過舉。初參洞山時。洞山問什麼處來。師曰。大慈來。曰還見大慈么。師曰見。曰色前見色后見。師曰。非前後見。洞山默置。師乃曰。離師太早不盡師意。問如何是祖師西來意。師曰。梁公曲尺志公剪刀。問一切諸佛法皆從此經出。如何是此經。師曰。常轉。曰未審經中說什麼。師曰。有疑請問。問如何是和尚家風。師曰。錦帳銀香囊。風吹滿路香。有僧寫師真呈。師問。還似我也無。僧無對。師自代曰。眾僧看取。一日師入浴院見僧蹋水輪。僧見師乃下不審。師曰。幸自碌碌地轉何須卻恁么。僧云。不恁么又爭得。師曰。若恁么欽山眼堪作什麼也僧云。作么生是師眼。師乃以手作撥眉勢。僧雲和尚又得恁么。師曰。是是為我恁么便不得恁么。僧無對。師曰。索戰無功一場氣悶。良久乃問僧云。會么。僧云。不會。師云。欽山為汝擔一半。師與雪峯巖頭因過江西。到一茶店內喫茶次。師曰。不會轉身通氣者今日不得茶吃。巖頭云。若恁么我定不得茶吃也。雪峰云。某甲亦然。師曰。兩人老漢俱不識語在。巖頭云。什麼處去也。師曰。布袋里老鴉雖活如死。巖頭云。退後著退後著。師曰。豁兄且置。存公作么生。雪峰以手畫個圓相。師曰。不得不問。巖頭呵呵云太遠生。師曰。有口不喫茶人多。巖

【現代漢語翻譯】 現代漢語譯本 于欽山禪師在大眾面前自我反省過去的過失。當初參訪洞山良價禪師（Dongshan Liangjie, 唐代禪宗大師）時，洞山問：『你從哪裡來？』 欽山禪師說：『從大慈（Daci, 地名）來。』 洞山說：『還見到大慈嗎？』 欽山禪師說：『見到。』 洞山說：『是在色（Se, 佛教用語，指一切可見之物）前見到的，還是在色后見到的？』 欽山禪師說：『不是在前後見到的。』 洞山沉默不語。欽山禪師於是說：『我離開老師太早，沒有完全領會老師的意圖。』 有人問：『如何是祖師西來意（Zushi Xilai Yi, 禪宗用語，指達摩祖師從西方來到中國的真正目的）？』 欽山禪師說：『梁公的曲尺，志公的剪刀。』 有人問：『一切諸佛的法都從此經（Jing, 佛教經典）中產生，如何是此經？』 欽山禪師說：『常轉（Chang Zhuan, 經常運轉）。』 那人說：『不知道經中說了些什麼？』 欽山禪師說：『有疑問請提問。』 有人問：『如何是和尚（Heshang, 佛教僧侶的尊稱）的家風？』 欽山禪師說：『錦帳銀香囊，風吹滿路香。』 有僧人畫了欽山禪師的畫像呈給他看。欽山禪師問：『還像我嗎？』 僧人無言以對。欽山禪師自己回答說：『眾僧好好看看。』 一天，欽山禪師進入浴室，看見僧人在踩水輪。僧人看見禪師，便停下來請安。欽山禪師說：『已經辛辛苦苦地轉動了，何必又這樣呢？』 僧人說：『不這樣又怎麼行呢？』 欽山禪師說：『如果這樣，欽山的眼睛能做什麼用呢？』 僧人說：『怎麼才是禪師的眼睛？』 欽山禪師於是用手做了個撥眉毛的姿勢。僧人說：『和尚又這樣。』 欽山禪師說：『是啊，因為我這樣，便不能那樣。』 僧人無言以對。欽山禪師說：『索戰無功，一場氣悶。』 過了很久，禪師問僧人說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『欽山為你承擔一半。』 欽山禪師與雪峰義存（Xuefeng Yicun, 唐末五代時期的禪宗大師）、巖頭全豁（Yantou Quanhuo, 唐末五代時期的禪宗大師）一起路過江西，到一家茶店裡喝茶。欽山禪師說：『不會轉身通氣的人，今天就沒茶喝。』 巖頭說：『如果這樣，我肯定沒茶喝了。』 雪峰說：『我也是這樣。』 欽山禪師說：『兩個老漢都不識話。』 巖頭說：『去哪裡了？』 欽山禪師說：『布袋里的老鴉，雖然活著卻如同死了。』 巖頭說：『退後，退後。』 欽山禪師說：『豁兄且慢，存公怎麼說？』 雪峰用手畫了個圓相。欽山禪師說：『不得不問。』 巖頭呵呵笑著說：『太遠了。』 欽山禪師說：『有口不喫茶的人很多。』

【English Translation】 English version Zen Master Qinshan reflected on his past transgressions in front of the assembly. When he first visited Zen Master Dongshan Liangjie, Dongshan asked, 'Where do you come from?' Qinshan said, 'From Daci.' Dongshan said, 'Did you see Daci?' Qinshan said, 'I did.' Dongshan said, 'Did you see it before the form (Se, Buddhist term referring to all visible things) or after the form?' Qinshan said, 'I did not see it before or after.' Dongshan remained silent. Qinshan then said, 'I left the teacher too early and did not fully understand the teacher's intention.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, Zen term referring to the true purpose of Bodhidharma's arrival in China from the West)?' Qinshan said, 'Liang Gong's ruler, Zhi Gong's scissors.' Someone asked, 'All the Buddhas' teachings come from this Sutra (Jing, Buddhist scripture). What is this Sutra?' Qinshan said, 'Constant turning (Chang Zhuan, constantly revolving).' The person said, 'I don't know what the Sutra says.' Qinshan said, 'If you have doubts, please ask.' Someone asked, 'What is the family style of the Abbot (Heshang, honorific term for Buddhist monks)?' Qinshan said, 'Brocade curtains and silver incense pouches, the wind blows fragrance all over the road.' A monk drew a portrait of Zen Master Qinshan and presented it to him. Qinshan asked, 'Does it resemble me?' The monk was speechless. Qinshan answered himself, 'All monks, take a good look.' One day, Zen Master Qinshan entered the bathhouse and saw a monk treading a waterwheel. The monk saw the Zen Master and stopped to greet him. Qinshan said, 'It's already hard work turning it, why do you need to do that?' The monk said, 'If I don't do this, how can it work?' Qinshan said, 'If that's the case, what use are Qinshan's eyes?' The monk said, 'What are the Zen Master's eyes like?' Qinshan then made a gesture of plucking his eyebrows with his hand. The monk said, 'The Abbot is like this again.' Qinshan said, 'Yes, because I am like this, I cannot be like that.' The monk was speechless. Qinshan said, 'A futile battle, a fit of depression.' After a long time, the Zen Master asked the monk, 'Do you understand?' The monk said, 'I don't understand.' The Zen Master said, 'Qinshan will bear half of it for you.' Zen Master Qinshan, together with Xuefeng Yicun and Yantou Quanhuo, passed through Jiangxi and went to a teahouse for tea. Qinshan said, 'Those who do not know how to turn around and communicate will not have tea to drink today.' Yantou said, 'If that's the case, I definitely won't have tea to drink.' Xuefeng said, 'Me too.' Qinshan said, 'Both old men don't understand speech.' Yantou said, 'Where did it go?' Qinshan said, 'A crow in a cloth bag, though alive, is as good as dead.' Yantou said, 'Step back, step back.' Qinshan said, 'Brother Huo, hold on, what does Cun Gong say?' Xuefeng drew a circle with his hand. Qinshan said, 'I have to ask.' Yantou laughed and said, 'Too far.' Qinshan said, 'There are many people with mouths who don't drink tea.'

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頭雪峰俱無語。有良禪客參次才禮拜后便問云。一箭射三關時如何。師曰。放出關中主看。良云恁么即知過必改去也。師云。更待何時。良云。好只箭放不著所在便出去。師曰。擬射三關且從試為欽山發箭。良近前良久而退。師乃打良七拄杖。良乃出去。師曰。且聽個亂統漢心內疑三十年。有人舉似同安和尚。安云。良公雖發箭要且未中的。其僧便問同安云。未審如何得中的去。安云。關中主是什麼人。其僧卻回舉向師。師曰。良公若解恁么也免得欽山口也。然雖如此同安不是好心。亦須看始得。僧參。師豎起拳頭云。若開成掌即五指參差。如今為拳必無高下。汝道欽山通商量不通商量。其僧近前卻豎拳而已。師曰。便恁么合是個無開合漢。僧云。未審和尚如何接人。師曰。我若接人共汝一般去也。僧云。特參于師也。須吐露宗風。師曰。汝若特來我須吐露。僧云。便請。師乃打之。其僧無語。師曰。守株待兔枉用心神。

行思禪師第六世

前巖頭全豁禪師法嗣

臺州瑞巖師彥禪師閩越人也。姓許氏。自幼披緇秉戒無缺。初禮巖頭致問曰。如何是本常理。巖頭曰。動也。曰動時如何。巖頭曰。不是本常理。師沉思良久。巖頭曰。肯即未脫根塵。不肯即永沉生死。師遂領悟身心皎如。巖頭頻召與語徴

{ "translations": [ "現代漢語譯本：", "頭雪峰（Tou Xuefeng，人名）一言不發。有一位良禪客（Liang Chanke，人名）依次參拜后便問道：『一箭射穿三關時，會是怎樣？』 師父說：『放出關中的主人來看看。』 良禪客說：『這樣就知道有過錯一定會改正了。』 師父說：『更要等到什麼時候？』 良禪客說：『好箭卻找不到射中的地方就離開了。』 師父說：『想要射穿三關，且讓我試著為你從欽山（Qinshan，山名）發射一箭。』 良禪客走上前，沉默良久後退下。 師父於是打了良禪客七拄杖。 良禪客於是離開。 師父說：『且聽這個胡說八道的人，心中疑惑了三十年。』 有人把這件事告訴同安和尚（Tongan Heshang，人名），同安和尚說：『良公雖然發了箭，但畢竟沒有射中。』 那僧人便問同安和尚說：『不知如何才能射中？』 同安和尚說：『關中的主人是什麼人？』 那僧人卻回來把這話告訴了師父。 師父說：『良公如果能這樣理解，也能免得欽山口的災禍。』 雖然如此，同安和尚也不是好心，也需要仔細觀察才行。 僧人蔘拜。 師父豎起拳頭說：『如果張開成手掌，就是五指參差不齊。如今握成拳頭，必定沒有高低之分。 你說欽山是能通情達理還是不能通情達理？』 那僧人走上前，也豎起拳頭。 師父說：『這樣看來你是個不會開合的人。』 僧人說：『不知和尚如何接引人？』 師父說：『我如果接引人，就和你一樣了。』 僧人說：『特來參拜師父，需要吐露宗風。』 師父說：『你如果是特意來的，我就需要吐露。』 僧人說：『請吧。』 師父於是打了他。 那僧人無話可說。 師父說：『守株待兔，白費心神。』", "行思禪師（Xingsi Chanshi，人名）第六世", "前巖頭全豁禪師（Yantou Quanhuo Chanshi，人名）法嗣", "臺州瑞巖師彥禪師（Taizhou Ruiyan Shiyan Chanshi，人名），閩越人，姓許氏。自幼出家，受持戒律沒有缺失。當初拜見巖頭禪師，提問說：『什麼是本常理？』 巖頭禪師說：『動就是。』 僧人說：『動的時候如何？』 巖頭禪師說：『不是本常理。』 師彥禪師沉思良久。 巖頭禪師說：『肯定就還沒有脫離根塵，不肯定就永遠沉淪生死。』 師彥禪師於是領悟，身心清澈明亮。 巖頭禪師多次叫他來談話，考察他。" ], "english_translations": [ "English version:", 'Tou Xuefeng (name) remained silent. A Zen practitioner named Liang Chanke (name) paid respects and asked: \'What is it like when an arrow shoots through three barriers?\'' , 'The master said: \'Let the master within the barrier come out and see.\'', 'Liang Chanke said: \'Then one knows that mistakes will surely be corrected.\'', 'The master said: \'When else must we wait?\'', 'Liang Chanke said: \'A good arrow cannot find its target and leaves.\'', 'The master said: \'Wanting to shoot through three barriers, let me try to shoot an arrow for you from Qinshan (mountain name).\'', 'Liang Chanke stepped forward, remained silent for a long time, and then retreated.', 'The master then struck Liang Chanke seven times with his staff.', 'Liang Chanke then left.', 'The master said: \'Listen to this nonsensical person, who has been doubting in his heart for thirty years.\'', 'Someone told Tongan Heshang (name) about this, and Tongan Heshang said: \'Although Liang Gong (name) shot an arrow, he ultimately did not hit the mark.\'', 'The monk then asked Tongan Heshang: \'How can one hit the mark?\'', 'Tongan Heshang said: \'Who is the master within the barrier?\'', 'The monk returned and told the master about this.', 'The master said: \'If Liang Gong can understand this way, he can avoid the calamity of Qinshan.\'', 'Even so, Tongan Heshang is not well-intentioned and must be carefully observed.', 'A monk pays respects.', 'The master raised his fist and said: \'If opened into a palm, the five fingers are uneven. Now, as a fist, there is surely no high or low. Do you say that Qinshan is reasonable or unreasonable?\'', 'The monk stepped forward and also raised his fist.', 'The master said: \'In that case, you are one who does not know how to open and close.\'', 'The monk said: \'How does the master receive people?\'', 'The master said: \'If I receive people, I would be the same as you.\'', 'The monk said: \'I have come especially to visit the master and need to reveal the essence of the school.\'', 'The master said: \'If you have come especially, I need to reveal it.\'', 'The monk said: \'Please do.\'', 'The master then struck him.', 'The monk was speechless.', 'The master said: \'Waiting for a rabbit by a stump is a waste of effort.\'', "Sixth Generation of Xingsi Chanshi (name)", "Successor of Yantou Quanhuo Chanshi (name)", "Taizhou Ruiyan Shiyan Chanshi (name) from Minyue, whose surname was Xu. He became a monk at a young age and upheld the precepts without fault. He initially paid respects to Yantou and asked: 'What is the fundamental constant principle?' Yantou said: 'Movement is.' The monk said: 'What about when it moves?' Yantou said: 'It is not the fundamental constant principle.' Shiyan pondered for a long time. Yantou said: 'Affirming it means not yet escaping the root dust; denying it means eternally sinking into birth and death.' Shiyan then realized, his body and mind clear and bright. Yantou frequently called him to talk and examine him." ] }

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酬無忒。師復謁夾山會和尚。會問。什麼處來。曰臥龍來。會曰。來時龍還起未。師乃顧視之。會曰。炙瘡上更著艾燋。曰和尚又苦如此作什麼。會便休。師尋抵丹丘終日如愚。四眾欽慕請住瑞巖。統眾嚴整江表稱之。僧問。頭上寶蓋現足下云生時如何。師曰。披枷帶鎖漢。曰頭上無寶蓋足下無雲生時如何。師曰。猶有杻在。曰畢竟如何。師曰。齋后困。鏡清問。天不能覆地不能載豈不是。師曰。若是即被覆載。清曰。若不是瑞巖幾遭也。師自稱曰師彥。問如何是佛。師曰。石牛。曰如何是法。師曰。石牛兒。曰恁么即不同也。師曰。合不得。曰為什麼合不得。師曰。無同可同合什麼。問作么生商量即得不落階級。師曰排不出。曰為什麼排不出。師曰。他從前無階級。曰未審居何位次。師曰。不坐普光殿。曰還理化也無。師曰。名聞三界重何處不歸朝。一日有村媼來作禮。師曰。汝疾歸去救取數千物命。媼匆忙至舍。乃見兒婦提竹器拾田螺歸。媼接取放諸水濱。師之異跡頗多存諸別錄。

懷州玄泉彥禪師。僧問。如何是道中人。師曰。日落投孤店。問如何是佛。師曰。張家三個兒。曰學人不會。師曰。孟仲季便不會。問如何是聲前一句。師曰吽。曰轉后如何。師曰。是什麼。

吉州靈巖慧宗禪師福州長溪

【現代漢語翻譯】 現代漢語譯本 酬無忒（人名）。 師父又去拜訪夾山會和尚。夾山會和尚問：『從哪裡來？』 答：『從臥龍（地名）來。』 夾山會和尚說：『來的時候龍還飛起來了嗎？』 師父於是回頭看了一下。夾山會和尚說：『在已經燒傷的瘡上再用艾草燒。』 答：『和尚又何苦如此做什麼？』 夾山會和尚便不再說話。師父不久到了丹丘（地名），整天好像很愚笨的樣子。四眾弟子欽佩仰慕，請他住在瑞巖（寺名）。管理大眾非常嚴格，在江表（地名）一帶很有名。有僧人問：『頭上出現寶蓋，腳下生出雲彩的時候怎麼樣？』 師父說：『是披枷帶鎖的罪人。』 問：『頭上沒有寶蓋，腳下沒有云彩的時候怎麼樣？』 師父說：『還有枷鎖在。』 問：『到底怎麼樣？』 師父說：『齋飯後睏倦。』 鏡清（人名）問：『天不能覆蓋，地不能承載，難道不是嗎？』 師父說：『如果是這樣，就被覆蓋承載了。』 鏡清說：『如果不是這樣，瑞巖寺幾乎就遭殃了。』 師父自稱師彥（法號）。問：『什麼是佛？』 師父說：『石牛。』 問：『什麼是法？』 師父說：『石牛的兒子。』 問：『這樣說來，就是不同了？』 師父說：『合不起來。』 問：『為什麼合不起來？』 師父說：『沒有相同的東西可以用來合併。』 問：『怎樣商量才能不落入階級？』 師父說：『排不出來。』 問：『為什麼排不出來？』 師父說：『它從前就沒有階級。』 問：『不知道居住在什麼位次？』 師父說：『不坐在普光殿（殿名）。』 問：『還治理教化嗎？』 師父說：『名聲傳遍三界，哪裡不歸順朝廷？』 有一天，有位鄉下老婦來作禮。師父說：『你快回去救取數千條生命。』 老婦匆忙回到家，看見兒媳婦提著竹器撿田螺回來。老婦接過竹器，把田螺放到水邊。師父的奇異事蹟很多，都記載在別的記錄中。

懷州玄泉彥禪師。有僧人問：『什麼是道中人？』 師父說：『日落時投宿在偏僻的旅店。』 問：『什麼是佛？』 師父說：『張家的三個兒子。』 問：『學生不明白。』 師父說：『孟、仲、季（指兄弟排行）便不明白。』 問：『什麼是聲音之前的一句？』 師父說：『吽（梵文種子字）。』 問：『轉過之後怎麼樣？』 師父說：『是什麼？』

吉州靈巖慧宗禪師，福州長溪（地名）。

【English Translation】 English version Chou Wute (person's name). The master again visited Abbot Jia Shan Hui. Hui asked, 'Where do you come from?' He replied, 'From Wolong (place name).' Hui said, 'When you came, did the dragon rise?' The master then looked around. Hui said, 'Adding moxa cautery to a burned sore.' He replied, 'Why does the abbot have to do such a painful thing?' Hui then stopped speaking. The master soon arrived at Danqiu (place name), appearing foolish all day long. The four assemblies admired him and invited him to reside at Ruiyan (temple name). He managed the community strictly, and was renowned throughout Jiangbiao (place name). A monk asked, 'What is it like when a jeweled canopy appears above the head and clouds arise beneath the feet?' The master said, 'A prisoner wearing a cangue and chains.' He asked, 'What is it like when there is no jeweled canopy above the head and no clouds arise beneath the feet?' The master said, 'There are still shackles.' He asked, 'What is it ultimately like?' The master said, 'Sleepy after the vegetarian meal.' Jingqing (person's name) asked, 'Heaven cannot cover, earth cannot support, isn't that so?' The master said, 'If it were so, then they would be covered and supported.' Qing said, 'If it weren't so, Ruiyan would almost have suffered disaster.' The master called himself Shiyan (Dharma name). He asked, 'What is Buddha?' The master said, 'A stone ox.' He asked, 'What is Dharma?' The master said, 'The stone ox's son.' He asked, 'So, they are different?' The master said, 'Cannot be combined.' He asked, 'Why can't they be combined?' The master said, 'There is nothing the same to combine.' He asked, 'How can one discuss it without falling into categories?' The master said, 'Cannot be arranged.' He asked, 'Why can't it be arranged?' The master said, 'It has never had categories.' He asked, 'I don't know what position it occupies.' The master said, 'Does not sit in the Pu Guang Hall (hall name).' He asked, 'Does it still govern and transform?' The master said, 'Its name is heard throughout the three realms; where does it not return to the court?' One day, an old village woman came to pay respects. The master said, 'Hurry back and save thousands of lives.' The old woman hurried home and saw her daughter-in-law carrying a bamboo basket, returning with snails she had gathered from the fields. The old woman took the basket and released the snails by the water's edge. The master's extraordinary deeds are numerous and are recorded in other records.

Zen Master Xuanquan Yan of Huaizhou. A monk asked, 'What is a person of the Way?' The master said, 'At sunset, lodging in a remote inn.' He asked, 'What is Buddha?' The master said, 'The Zhang family's three sons.' He asked, 'This student does not understand.' The master said, 'Meng, Zhong, and Ji (referring to the order of brothers) then do not understand.' He asked, 'What is the phrase before sound?' The master said, 'Hum (Sanskrit seed syllable).' He asked, 'What is it after turning?' The master said, 'What is it?'

Zen Master Huizong of Lingyan in Jizhou, Changxi (place name) in Fuzhou.

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人也。姓陳氏。受業于龜山。僧問。如何是靈巖境。師曰。松檜森森密密遮。曰如何是境中人。師曰。夜夜有猿啼。問如何是學人自己本分事。師曰拋卻真金拾瓦礫作么。師后住禾山而終。

福州羅山道閑禪師郡之長溪人也。姓陳氏。出家于龜山。年滿受具遍歷諸方。嘗謁石霜問。去住不寧時如何。石霜曰。直須盡卻。師不愜意乃參巖頭問。同前語。巖頭曰。從他去住管他作么。師於是服膺。尋游清涼山。閩帥飲其法味。請居羅山號法寶大師。初上堂日方升座斂衣乃曰。珍重。少頃又曰。未識底近前來。時有僧出禮拜。師抗聲曰。也大苦。僧起擬伸問。師乃喝出。問如何是奇特一句。師曰。道什麼。問佛放眉間白毫光照萬八千世界。如何是光。師曰。高聲道。僧曰。照何世界。師乃喝出。問急急相投請師一接。師曰。會么。曰不會。師曰。箭過也。問九女不攜誰是哀提者。師曰。高聲問。僧擬再問。師曰。什麼處去也。問如何是宗門流佈。師展足示之。問當鋒事如何辨明。師舉如意。僧曰。乞和尚垂慈。師曰。大遠也。問如何是最妙一句。師曰。披露識么。僧擬進語。師曰。話墮也。定慧上座參。師問什麼處來。曰遠離西蜀近發開元。又進前問。即今作么生。師曰。喫茶去。慧猶未退。師曰。秋氣稍暖去。慧出

【現代漢語翻譯】 現代漢語譯本 這個人姓陳，在龜山學習。有僧人問：『什麼是靈巖的境界？』禪師說：『松樹和檜樹茂密地遮蔽著。』僧人問：『什麼是境界中的人？』禪師說：『夜夜都有猿猴啼叫。』問：『什麼是學人自己本分的事情？』禪師說：『拋棄真金去撿瓦礫做什麼？』禪師後來住在禾山，在那裡去世。

福州羅山道閑禪師是郡里長溪人，姓陳。在龜山出家。成年後受具足戒，遊歷各地。曾經拜訪石霜，問道：『去住不定時該怎麼辦？』石霜說：『必須完全放下。』禪師不滿意，於是參訪巖頭，問了同樣的問題。巖頭說：『隨他去住，管他做什麼？』禪師於是信服。後來遊歷清涼山。閩地的長官欣賞他的佛法，請他住在羅山，號稱法寶大師。第一次上堂時，禪師剛升座，整理好衣服，就說：『珍重。』過了一會兒又說：『不認識的靠近前來。』當時有僧人出來禮拜。禪師大聲說：『也太苦了。』僧人起身想要提問。禪師就喝斥他出去。問：『什麼是奇特的一句？』禪師說：『說什麼？』問：『佛從眉間放出白毫光，照耀萬八千世界，什麼是光？』禪師說：『高聲說。』僧人說：『照耀什麼世界？』禪師就喝斥他出去。問：『急切地想要投靠，請禪師接引。』禪師說：『會嗎？』說：『不會。』禪師說：『箭已經過去了。』問：『九個女兒不攜帶，誰是哀提者？』禪師說：『高聲問。』僧人想要再問。禪師說：『去什麼地方了？』問：『什麼是宗門流佈？』禪師伸出腳給他看。問：『當鋒的事情如何辨明？』禪師舉起如意。僧人說：『乞求和尚垂慈。』禪師說：『太遠了。』問：『什麼是最妙的一句？』禪師說：『披露，認識嗎？』僧人想要進言。禪師說：『話已經落下了。』定慧上座參拜。禪師問：『從什麼地方來？』說：『遠離西蜀，最近從開元出發。』又向前問道：『現在該怎麼辦？』禪師說：『喫茶去。』定慧仍然沒有退下。禪師說：『秋天的氣息稍微暖和了，去吧。』定慧出去

【English Translation】 English version This person's surname was Chen, and he studied at Guishan (Turtle Mountain). A monk asked: 'What is the realm of Lingyan (Spirit Cliff)?' The master said: 'Pine and cypress trees densely cover it.' The monk asked: 'What is the person within the realm?' The master said: 'Every night there are monkeys crying.' Asked: 'What is the fundamental matter for a student?' The master said: 'Why abandon true gold to pick up tiles?' The master later lived at Heshan (Crane Mountain) and passed away there.

Chan Master Daoxian of Luoshan (Luo Mountain) in Fuzhou was a native of Changxi in the prefecture, surnamed Chen. He left home at Guishan (Turtle Mountain). After reaching adulthood and receiving full ordination, he traveled to various places. He once visited Shishuang (Stone Frost) and asked: 'What should be done when going and staying are unsettled?' Shishuang said: 'You must completely let go.' The master was not satisfied, so he visited Yantou (Cliff Head) and asked the same question. Yantou said: 'Let him go and stay, what do you care about?' The master was then convinced. Later, he traveled to Qingliang Mountain (Clear Cool Mountain). The governor of Min admired his Dharma and invited him to live at Luoshan (Luo Mountain), where he was called Great Master Fabao (Dharma Treasure). On his first ascent to the hall, the Chan master, having just ascended the seat and arranged his robes, said: 'Take care.' After a while, he said again: 'Those who do not recognize, come closer.' At that time, a monk came out to bow. The Chan master said loudly: 'Too much suffering.' The monk rose, intending to ask a question. The Chan master then shouted him out. Asked: 'What is the extraordinary phrase?' The master said: 'What are you saying?' Asked: 'The Buddha emits a white hair light from between his eyebrows, illuminating eighteen thousand worlds, what is the light?' The master said: 'Say it loudly.' The monk said: 'What world does it illuminate?' The Chan master then shouted him out. Asked: 'Eagerly seeking refuge, please guide me, Master.' The master said: 'Do you understand?' Said: 'I do not understand.' The master said: 'The arrow has already passed.' Asked: 'Nine daughters are not carried, who is the mourner?' The master said: 'Ask loudly.' The monk wanted to ask again. The master said: 'Where are you going?' Asked: 'What is the propagation of the Zen school?' The master stretched out his foot to show him. Asked: 'How to discern clearly the matter at the point of the sword?' The master raised his ruyi (scepter). The monk said: 'Beg the venerable to show compassion.' The master said: 'Too far.' Asked: 'What is the most wonderful phrase?' The master said: 'Disclose, do you recognize?' The monk wanted to speak further. The master said: 'The words have fallen.' The Venerable Dinghui (Concentration and Wisdom) paid respects. The master asked: 'Where do you come from?' Said: 'Far from Western Shu (Sichuan), recently departing from Kaiyuan (Beginning of the Yuan Dynasty).' He then stepped forward and asked: 'What should be done now?' The master said: 'Go drink tea.' Dinghui still did not retreat. The master said: 'The autumn air is slightly warmer, go.' Dinghui went out.

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法堂外嘆曰。今日擬打羅山寨。弓折箭盡也。休休乃下參眾。明日師上堂。慧出問。豁開戶牖當軒者誰。師乃喝。慧無語。師又曰。毛羽未備且去。僧舉寒山詩問師曰。百鳥銜苦華時如何。師曰。貞女室中吟。曰千里作一息時如何。師曰。送客遊庭外。曰欲往蓬萊山時如何。師曰欹枕覷獼猴。曰將此充糧食時如何。師曰古劍髑髏前。問如何是百草頭上儘是祖師意。師曰。刺破汝眼。問聲前古毳爛意作么生。師曰。倚著壁。問前是萬丈洪崖后是虎狼師子。正當恁么時如何。師曰。自在。問三界誰為主。師曰。還解吃飯么。師臨遷化上堂集眾。良久展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。師謂眾曰。欲報佛恩無過流通大教。歸去也歸去也珍重。言訖莞爾而寂。

福州香溪從范禪師。僧到參。師曰。汝豈不是鼓山僧。對曰是。師曰。額上珠為何不見。無對。僧辭師門送召曰。上座。僧回首。師曰。滿肚是禪。曰和尚是什麼心行。師大笑而已。師因僧披衲衣。示偈曰。

迦葉上名衣　　披來須捷機 　才分招的箭　　密露不藏龜

福州羅源聖壽嚴和尚。有僧自泉州回來參。師補衲次提起示之曰。山僧一衲衣展似眾人見。雲水請兩條莫教露針線快道。僧無對。師曰。如許多時在彼

【現代漢語翻譯】 現代漢語譯本 法堂外，（某人）嘆息道：『今天打算攻打羅山寨（地名），弓也斷了，箭也用完了。』說完就讓大家休息。第二天，師父升座講法，慧（人名）出來問道：『完全敞開的窗戶正對著的是誰？』師父就大喝一聲。慧（人名）沒有說話。師父又說：『羽毛還沒長全，先回去吧。』有僧人引用寒山（人名）的詩問師父說：『百鳥銜著苦華（佛教用語，比喻人生的苦難）的時候，該怎麼辦？』師父說：『貞女在閨房中吟唱。』（僧人）又問：『千里路程只用一口氣完成的時候，該怎麼辦？』師父說：『送客人到庭院外。』（僧人）又問：『想要前往蓬萊山（傳說中的仙山）的時候，該怎麼辦？』師父說：『斜靠著枕頭看獼猴。』（僧人）又問：『如果把這些（苦華）當作糧食來充飢，該怎麼辦？』師父說：『古劍放在骷髏前。』（僧人）問：『如何理解百草頭上儘是祖師意（禪宗用語，指萬物皆有佛性）？』師父說：『刺破你的眼睛。』（僧人）問：『聲前古毳爛（禪宗用語，指超越語言文字的境界）是什麼意思？』師父說：『靠著墻壁。』（僧人）問：『前面是萬丈懸崖，後面是虎狼獅子，正在這種時候該怎麼辦？』師父說：『自在。』（僧人）問：『三界（佛教用語，指欲界、色界、無色界）誰是主宰？』師父說：『還會吃飯嗎？』師父臨近圓寂的時候升座，召集大家。過了很久，伸出左手，主事的人不明白是什麼意思，於是讓東邊的僧人退後。又伸出右手，又讓西邊的僧人退後。師父對大家說：『想要報答佛恩，沒有什麼比流通大教（弘揚佛法）更重要的了。回去吧，回去吧，珍重。』說完就笑著圓寂了。 福州香溪從范禪師（人名）。有僧人來參拜，師父說：『你難道不是鼓山（地名）的僧人嗎？』（僧人）回答說是。師父說：『額頭上的珠子為什麼看不見？』（僧人）無言以對。僧人告辭，師父送到門口，叫道：『上座（對僧人的尊稱）。』僧人回頭。師父說：『滿肚子都是禪。』（僧人）問：『和尚（對僧人的尊稱）是什麼樣的心行？』師父只是大笑。師父因為僧人披上衲衣（僧人的衣服），於是作偈（佛教詩歌）說： 『迦葉（人名，佛教人物）的上等名衣， 披上它必須動作敏捷。 稍微區分一下就招來射中的箭， 嚴密的遮蓋也無法藏住龜。』 福州羅源聖壽嚴和尚（人名）。有僧人從泉州回來參拜。師父正在縫補衲衣，提起衲衣給大家看，說：『山僧（僧人的自稱）的這件衲衣，展開給大家看。雲水僧（四處雲遊的僧人）請仔細看看，不要露出針線。快說！』僧人無言以對。師父說：『這麼長時間都在那裡。』

【English Translation】 English version Outside the Dharma hall, (someone) sighed and said, 'Today we planned to attack Luoshan寨 (Luoshan stockaded village, a place name), but the bows are broken and the arrows are exhausted.' After saying this, he dismissed the assembly to rest. The next day, the master ascended the Dharma seat to preach. Hui (a personal name) came out and asked, 'Who is facing the fully open window?' The master shouted loudly. Hui (a personal name) was speechless. The master then said, 'Your feathers are not yet fully grown, go back for now.' A monk quoted a poem by Hanshan (a personal name) and asked the master, 'When hundreds of birds are carrying bitter flowers (Buddhist term, metaphor for the sufferings of life), what should be done?' The master said, 'A virtuous woman sings in her boudoir.' (The monk) then asked, 'When a thousand-mile journey is completed in a single breath, what should be done?' The master said, 'See the guest off outside the courtyard.' (The monk) then asked, 'When one wants to go to Penglai Mountain (legendary fairy mountain), what should be done?' The master said, 'Lean on the pillow and watch the macaques.' (The monk) then asked, 'If these (bitter flowers) are used as food to satisfy hunger, what should be done?' The master said, 'The ancient sword is placed before the skull.' (The monk) asked, 'How should one understand that on top of all grasses is the meaning of the Patriarch (Zen term, referring to the Buddha-nature in all things)?' The master said, 'Pierce your eyes.' (The monk) asked, 'What is the meaning of 'before sound, ancient felt is rotten' (Zen term, referring to the realm beyond language and words)?' The master said, 'Lean against the wall.' (The monk) asked, 'In front is a ten-thousand-zhang cliff, and behind are tigers, wolves, and lions. What should be done at such a time?' The master said, 'Be at ease.' (The monk) asked, 'Who is the master of the Three Realms (Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm)?' The master said, 'Can you still eat?' When the master was near his passing, he ascended the Dharma seat and gathered everyone. After a long time, he extended his left hand. The person in charge did not understand what it meant, so he asked the monks on the east side to step back. Then he extended his right hand, and again asked the monks on the west side to step back. The master said to everyone, 'If you want to repay the Buddha's kindness, there is nothing more important than circulating the Great Teaching (propagating the Dharma). Go back, go back, take care.' After saying this, he smiled and passed away peacefully. Chan Master Congfan of Xiangxi in Fuzhou (personal name). A monk came to pay respects. The master said, 'Aren't you a monk from Gushan (place name)?' (The monk) replied yes. The master said, 'Why can't I see the pearl on your forehead?' (The monk) was speechless. The monk bid farewell, and the master saw him off at the door, calling out, 'Upādhyāya (term of respect for a monk).' The monk turned his head. The master said, 'Your belly is full of Chan.' (The monk) asked, 'What is the heart practice of the abbot (term of respect for a monk)?' The master only laughed. Because the monk was wearing a kasaya (monk's robe), the master composed a gatha (Buddhist verse) saying: 'Kasyapa's (personal name, Buddhist figure) superior robe, To wear it, one must be quick. A slight distinction invites an arrow that hits the mark, Even a tight covering cannot hide the tortoise.' Monk Yan of Shengshou Temple in Luoyuan, Fuzhou (personal name). A monk returned from Quanzhou to pay respects. The master was mending a kasaya, and he held it up for everyone to see, saying, 'This kasaya of the mountain monk (humble term for a monk), I show it to everyone. Wandering monks, please look carefully, don't let the stitches show. Speak quickly!' The monk was speechless. The master said, 'You've been there for so long.'

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作什麼。

前洪州感潭資國和尚法嗣

安州白兆山竺干院志圓。號顯教大師。僧問。諸佛心印什麼人傳得。師曰。達磨大師。曰達磨爭能傳得。師曰。汝道什麼人傳得。問如何是直截一路。師曰截。問如何是佛法大意。師曰苦。問如何是道。師曰普。問如何是學人自己。師曰失。問如何(一有是字)得無山河大地去。師曰。不起見。玄則問。如何是佛。師曰。丙丁童子來求火(則師后參法眼方明厥旨住金陵報恩院)。問如何是畢缽羅窟迦葉道場中人。師曰。釋迦牟尼佛。問如何是朱頂王菩薩。師曰。問那個赤頭漢作么。

前濠州思明和尚法嗣

襄州鷲嶺善本禪師。因入浴室。有僧問。和尚是離垢底人。為什麼卻浴。師曰。定水湛然滿浴此無垢人。問祖意教意是同是別。師曰。鷲嶺峰上青草森天。鹿野苑中狐兔交橫。

前潭州大光山居誨禪師法嗣

潭州谷山有緣禪師。僧問。伶俜之子如何歸向。師曰。會人路不通。曰恁么即無奉重處也。師曰。我道爾缽盂落地拈不起。問一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。

潭州龍興和尚。僧問。一撥便轉時如何。師曰。根不利。問得座披衣時如何。師曰。不端嚴。曰為什麼不端嚴。師曰。不從證得。問如何是道中

【現代漢語翻譯】 作什麼？

前洪州感潭資國和尚（Gan Tan Ziguo, Hongzhou，禪師名）法嗣

安州白兆山竺干院志圓（Zhiyuan，Anzhou Baizhao Mountain Zhugan Temple），號顯教大師。僧人問：『諸佛心印（Zhufo Xin Yin，所有佛的心印）什麼人傳得？』 師父說：『達磨大師（Damo Dashi，菩提達摩）』。僧人問：『達磨怎麼能傳得？』 師父說：『你說什麼人傳得？』 問：『如何是直截一路？』 師父說：『截。』 問：『如何是佛法大意？』 師父說：『苦。』 問：『如何是道？』 師父說：『普。』 問：『如何是學人自己？』 師父說：『失。』 問：『如何得無山河大地去？』 師父說：『不起見。』 玄則（Xuanze，禪師名）問：『如何是佛？』 師父說：『丙丁童子來求火。』（則師后參法眼（Fayan，禪師名）方明厥旨住金陵報恩院（Jinling Baoen Temple））。問：『如何是畢缽羅窟（Bi Bo Luo Ku，洞穴名）迦葉（Jiaye，佛教人物）道場中人？』 師父說：『釋迦牟尼佛（Shijiamouni Fo，佛教創始人）。』 問：『如何是朱頂王菩薩（Zhu Ding Wang Pusa）？』 師父說：『問那個赤頭漢作么？』

前濠州思明和尚（Siming，禪師名）法嗣

襄州鷲嶺善本禪師（Shanben，Xiangzhou Jiuling，禪師名）。因入浴室，有僧人問：『和尚是離垢底人，為什麼卻浴？』 師父說：『定水湛然滿，浴此無垢人。』 問：『祖意教意是同是別？』 師父說：『鷲嶺峰上青草森天，鹿野苑（Luye Yuan，佛教聖地）中狐兔交橫。』

前潭州大光山居誨禪師（Juhui，Tanzhou Daguang Mountain，禪師名）法嗣

潭州谷山有緣禪師（Youyuan，Tanzhou Gushan，禪師名）。僧人問：『伶俜之子如何歸向？』 師父說：『會人路不通。』 僧人問：『恁么即無奉重處也？』 師父說：『我道爾缽盂落地拈不起。』 問：『一撥便轉時如何？』 師父說：『野馬走時鞭轡斷，石人撫掌笑呵呵。』

潭州龍興和尚（Longxing，Tanzhou，禪師名）。僧人問：『一撥便轉時如何？』 師父說：『根不利。』 問：『得座披衣時如何？』 師父說：『不端嚴。』 僧人問：『為什麼不端嚴？』 師父說：『不從證得。』 問：『如何是道中』

【English Translation】 What to do?

Successor of the former Hongzhou Gan Tan Ziguo (Gan Tan Ziguo, Hongzhou, name of a Chan master) Abbot

Zhiyuan (Zhiyuan, Anzhou Baizhao Mountain Zhugan Temple) of Zhugan Temple on Baizhao Mountain in Anzhou, styled Master Xianjiao. A monk asked, 'Who can transmit the mind-seal (Zhufo Xin Yin, the mind-seal of all Buddhas) of all Buddhas?' The Master said, 'Great Master Damo (Damo Dashi, Bodhidharma)'. The monk asked, 'How could Damo transmit it?' The Master said, 'Who do you say can transmit it?' Asked, 'What is the direct path?' The Master said, 'Cut.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Suffering.' Asked, 'What is the Dao?' The Master said, 'Universal.' Asked, 'What is the student's own self?' The Master said, 'Lost.' Asked, 'How can one get rid of mountains, rivers, and the great earth?' The Master said, 'Do not give rise to views.' Xuanze (Xuanze, name of a Chan master) asked, 'What is Buddha?' The Master said, 'A Bing-Ding child comes seeking fire.' (Later, this master studied with Fayan (Fayan, name of a Chan master) and then understood the meaning, residing at Baoen Temple (Jinling Baoen Temple) in Jinling). Asked, 'What is a person in the Kasyapa (Jiaye, Buddhist figure) hermitage in the Pippala Cave (Bi Bo Luo Ku, name of a cave)?' The Master said, 'Sakyamuni Buddha (Shijiamouni Fo, founder of Buddhism).' Asked, 'What is Prince Red-Crown Bodhisattva (Zhu Ding Wang Pusa)?' The Master said, 'What are you asking that red-headed fellow to do?'

Successor of the former Siming (Siming, name of a Chan master) Abbot of Haozhou

Chan Master Shanben (Shanben, Xiangzhou Jiuling, name of a Chan master) of鷲嶺 Jiuling Mountain in Xiangzhou. Once, when entering the bathhouse, a monk asked, 'The Abbot is a person free from defilement, why then do you bathe?' The Master said, 'The water of samadhi is full and clear, bathing this undefiled person.' Asked, 'Are the ancestral meaning and the teaching meaning the same or different?' The Master said, 'On the peak of鷲嶺 Jiuling Mountain, green grass soars to the sky; in the Deer Park (Luye Yuan, Buddhist holy site), foxes and rabbits crisscross.'

Successor of the former Chan Master Juhui (Juhui, Tanzhou Daguang Mountain, name of a Chan master) of Daguang Mountain in Tanzhou

Chan Master Youyuan (Youyuan, Tanzhou Gushan, name of a Chan master) of Gushan Mountain in Tanzhou. A monk asked, 'Where does the orphaned child turn?' The Master said, 'For those who understand, the road is impassable.' The monk asked, 'In that case, there is no place to offer respect?' The Master said, 'I say you cannot pick up your overturned bowl.' Asked, 'What happens when one turns it with a flick?' The Master said, 'When the wild horse runs, the reins break; the stone man claps his hands and laughs heartily.'

Abbot Longxing (Longxing, Tanzhou, name of a Chan master) of Tanzhou. A monk asked, 'What happens when one turns it with a flick?' The Master said, 'The root is not sharp.' Asked, 'What about when one obtains the seat and puts on the robe?' The Master said, 'Not dignified.' The monk asked, 'Why is it not dignified?' The Master said, 'It is not attained through realization.' Asked, 'What is in the Dao?'

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人。師曰。終日寂攢眉。

潭州伏龍山和尚(第一世住)僧問。攪長河為酥酪。變大地為黃金時如何。師曰。臂長衫袖短。問隨緣認果如何是果。師曰。雪內牡丹華。問如何是祖師西來意。師曰。爾得恁么不識痛癢。

京兆白雲善藏禪師。僧問。如何是深深處。師曰。矮子渡深溪。問赤腳時如何。師曰。何不脫卻。問如何是法法不生。師曰。萬水千山。

潭州伏龍山和尚(第二世住)僧問。隨緣認得時如何。師曰。汝道興國門樓高多少。問子不譚父德時如何。師曰。低聲低聲。

陜府龍峻山和尚。僧問。如何是龍峻山。師曰。佛眼看不見。曰如何是山中人。師曰。作么。問如何是不知善惡底人。師曰。千聖近不得。曰此人還知有向上事也無。師曰。不知。曰。為什麼不知。師曰。不識善惡說什麼向上事。曰如何。師曰。不見道犴𤞞(上俄寒切下音欲)。問如何是佛向上人。師曰。不戴容。問凡有展拓盡落。今時不展拓時如何。師曰。不展不展。曰畢竟如何。師曰。不拓不拓。

潭州伏龍山和尚(第三世住)問行盡千山路。玄機事若何。師曰。鳥道不曾棲。

前筠州九峰道虔禪師法嗣

新羅清院和尚。問奔馬爭毬誰是得者。師曰。誰是不得者。曰恁么即不爭是也。師曰。直

【現代漢語翻譯】 人。師曰。終日寂攢眉。 （伏龍山和尚，第一世住持）僧人問：『將長河攪動成酥酪，將大地變成黃金時，會是怎樣？』 師父說：『胳膊長了，衣袖就顯得短了。』 問：『隨順因緣，認識結果，什麼是果？』 師父說：『雪中的牡丹花。』 問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『你竟然如此不知痛癢。』 京兆白雲善藏禪師。僧人問：『什麼是深深處？』 師父說：『矮子渡深溪。』 問：『赤腳時如何？』 師父說：『何不脫卻？』 問：『如何是法法不生？』 師父說：『萬水千山。』 （伏龍山和尚，第二世住持）僧人問：『隨順因緣，認識得透徹時會如何？』 師父說：『你說興國寺的門樓有多高？』 問：『兒子不談父親的德行時會如何？』 師父說：『低聲，低聲。』 陜府龍峻山和尚。僧人問：『什麼是龍峻山？』 師父說：『佛眼也看不見。』 曰：『什麼是山中人？』 師父說：『作么？』 問：『如何是不知善惡的人？』 師父說：『千聖也接近不了。』 曰：『此人還知道有向上之事嗎？』 師父說：『不知。』 曰：『為什麼不知？』 師父說：『不識善惡，說什麼向上之事？』 曰：『如何？』 師父說：『不見道犴𤞞（一種野獸）。』 問：『如何是佛向上人？』 師父說：『不戴容。』 問：『凡所有展拓都落入邊見，如今不展拓時如何？』 師父說：『不展不展。』 曰：『畢竟如何？』 師父說：『不拓不拓。』 （伏龍山和尚，第三世住持）問：『走盡千山路，玄機事如何？』 師父說：『鳥道不曾棲。』 前筠州九峰道虔禪師法嗣 新羅清院和尚。問：『奔馬爭球，誰是得者？』 師父說：『誰是不得者？』 曰：『這樣說來就是不爭了。』 師父說：『直』

【English Translation】 Person. The Master said, 'All day long, silently knitting his brows.' (Venerable Fulong Mountain Monk of Tanzhou, first abbot) A monk asked, 'What is it like to stir the long river into ghee and transform the great earth into gold?' The Master said, 'With long arms, the sleeves are short.' Asked, 'Following conditions and recognizing the result, what is the result?' The Master said, 'A peony flower in the snow.' Asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'How can you be so insensitive?' Chan Master Shanzang of Baiyun in Jingzhao. A monk asked, 'What is the deepest place?' The Master said, 'A short man crossing a deep stream.' Asked, 'What about when barefoot?' The Master said, 'Why not take them off?' Asked, 'What is it when no dharma arises?' The Master said, 'Ten thousand rivers and a thousand mountains.' (Venerable Fulong Mountain Monk of Tanzhou, second abbot) A monk asked, 'What is it like when one recognizes by following conditions?' The Master said, 'How high do you say the gate tower of Xingguo Temple is?' Asked, 'What is it like when a son does not speak of his father's virtues?' The Master said, 'Quietly, quietly.' Venerable Longjun Mountain Monk of Shanfu. A monk asked, 'What is Longjun Mountain?' The Master said, 'The Buddha's eye cannot see it.' Said, 'What is a person in the mountains?' The Master said, 'What?' Asked, 'What is a person who does not know good and evil?' The Master said, 'A thousand sages cannot approach him.' Said, 'Does this person still know about upward matters?' The Master said, 'Does not know.' Said, 'Why does he not know?' The Master said, 'Not knowing good and evil, what upward matters are you talking about?' Said, 'How?' The Master said, 'Haven't you heard of the 犴𤞞 (a type of wild animal)?' Asked, 'What is a person who is above the Buddha?' The Master said, 'Does not wear a mask.' Asked, 'All that is expanded falls into views, what about when not expanding now?' The Master said, 'Not expanding, not expanding.' Said, 'What is it after all?' The Master said, 'Not developing, not developing.' (Venerable Fulong Mountain Monk of Tanzhou, third abbot) Asked, 'Having traveled a thousand mountains, what about the matter of profound secrets?' The Master said, 'The bird path has never been inhabited.' Successor of Chan Master Daoqian of Jiufeng in Qianjun Prefecture Venerable Qingyuan Monk of Silla. Asked, 'In a polo match with galloping horses, who is the winner?' The Master said, 'Who is the non-winner?' Said, 'So that means there is no competition.' The Master said, 'Straight.'

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得不爭亦有過在。曰如何免得此過。師曰。要且不曾失。曰不失處如何鍛鍊。師曰。兩手捧不起。

洪州泐潭寶峰神黨禪師。僧問。四威儀中如何辨主。師曰。正遇寶峰不脫鞋。問如何是佛法大意。師曰。虛空駕鐵船岳頂浪滔天。

吉州南源山行修號慧觀禪師。亦云光睦和尚。僧問。如何是南源境致。師曰。幾處峰巒猿鳥嘯。一帶平川遊子迷。問如何是南源深深處。師曰。眾人皆見。曰恁么即淺去也。師曰。也是兩頭遙。

洪州泐潭明禪師。一日下到客位。眾請師歸方丈。師曰。道得即去。時牟和尚對曰。大眾請師。乃上法堂。問非思量處識情難測時如何。師曰。我不欲違古人。曰不違古人意作么生。師曰。也合消得禮三拜。僧問。碓搗磨磨不得忘卻。此意如何。師曰。虎口裡活雀兒。問如何是道者。師曰。毛毿毿。曰如何是道者家風。師曰。佛殿前逢尊者。問如何是和尚終日事。師曰。缽盂里無折筋。曰如何是沙門終日事。師曰。轟轟不借萬人。

吉州秋山和尚。僧問。如何是祖師西來意。師曰。杉樹子。

洪州泐潭延茂禪師。僧問。如何是古佛心。師曰。終不道土木瓦礫是。問日落西山去林中事若何。師曰。庭前紅華秀室內不知春。

洪州鳳棲山同安院常察禪師。僧問。如

【現代漢語翻譯】 現代漢語譯本 得不爭亦有過在。（得不爭：不爭論也能獲得，亦有過在：也有過失。）問：如何才能避免這種過失？師父說：要緊的是不曾失去。（不失：沒有失去本性。）問：沒有失去本性的地方如何鍛鍊？師父說：兩手捧不起來。

洪州泐潭寶峰神黨禪師。（洪州：地名，今江西一帶。泐潭：寺名。寶峰神黨禪師：禪師名。）僧人問：在行住坐臥四威儀中，如何辨別主宰？師父說：正遇到寶峰，也不脫鞋。（寶峰：指寶峰山，也可能指禪師自己。）問：如何是佛法的大意？師父說：虛空駕鐵船，岳頂浪滔天。

吉州南源山行修，號慧觀禪師，也叫光睦和尚。（吉州：地名，今江西一帶。南源山：山名。行修：法號。慧觀禪師：禪師名。光睦和尚：別號。）僧人問：如何是南源的境致？師父說：幾處峰巒猿鳥嘯，一帶平川遊子迷。問：如何是南源最深的地方？師父說：眾人都看得見。問：這樣說來，就淺顯了。師父說：也是兩頭遙遠。

洪州泐潭明禪師。（洪州：地名，今江西一帶。泐潭：寺名。明禪師：禪師名。）一天，明禪師下到客位。眾人請師父回到方丈。師父說：說得出來就回去。當時牟和尚回答說：大眾請師父。於是明禪師登上法堂。問：在非思量處，識情難以測度時，該如何？師父說：我不願違背古人。問：不違背古人的意思，該怎麼做？師父說：也應該值得禮拜三拜。僧人問：碓搗磨磨不得，忘卻，此意如何？師父說：虎口裡活雀兒。問：如何是道者？師父說：毛毿毿。（毛毿毿：形容毛髮稀疏的樣子。）問：如何是道者的家風？師父說：佛殿前逢尊者。問：如何是和尚終日所做的事？師父說：缽盂里無折筋。（缽盂：僧人化緣的器皿。折筋：指食物殘渣。）問：如何是沙門終日所做的事？師父說：轟轟不借萬人。

吉州秋山和尚。（吉州：地名，今江西一帶。秋山和尚：和尚名。）僧人問：如何是祖師西來意？師父說：杉樹子。

洪州泐潭延茂禪師。（洪州：地名，今江西一帶。泐潭：寺名。延茂禪師：禪師名。）僧人問：如何是古佛心？師父說：終究不會說是土木瓦礫。問：日落西山去，林中事若何？師父說：庭前紅華秀，室內不知春。

洪州鳳棲山同安院常察禪師。（洪州：地名，今江西一帶。鳳棲山：山名。同安院：寺院名。常察禪師：禪師名。）僧人問：如

【English Translation】 English version To obtain without contention also has its faults. (得不爭亦有過在: 得不爭 means 'to obtain without contention', 亦有過在 means 'also has its faults'.) Asked: How can one avoid this fault? The master said: The essential thing is that it has never been lost. (不失: not lost, referring to one's original nature.) Asked: How is it cultivated where it is not lost? The master said: It cannot be lifted with both hands.

Chan Master Shendang of Baofeng, Letan, Hongzhou. (洪州: Hongzhou, a place name, around present-day Jiangxi. 泐潭: Letan, a temple name. 寶峰神黨禪師: Chan Master Baofeng Shendang.) A monk asked: How does one discern the master within the four dignities of walking, standing, sitting, and lying down? The master said: Precisely when encountering Baofeng, one does not take off one's shoes. (寶峰: Baofeng, referring to Baofeng Mountain, or possibly the Chan Master himself.) Asked: What is the great meaning of the Buddha-dharma? The master said: A ship of iron sails in the void, waves surge atop the mountain peak.

Xingxiu of Nanyuan Mountain, Jizhou, styled Huiguan Chan Master, also called Guangmu Monk. (吉州: Jizhou, a place name, around present-day Jiangxi. 南源山: Nanyuan Mountain, a mountain name. 行修: Xingxiu, a Dharma name. 慧觀禪師: Huiguan Chan Master. 光睦和尚: Guangmu Monk, another name.) A monk asked: What is the scenery of Nanyuan? The master said: In several peaks and ranges, monkeys and birds call; along a stretch of flat river, travelers are lost. Asked: What is the deepest place of Nanyuan? The master said: Everyone sees it. Asked: If so, then it is shallow. The master said: It is also distant at both ends.

Chan Master Ming of Letan, Hongzhou. (洪州: Hongzhou, a place name, around present-day Jiangxi. 泐潭: Letan, a temple name. 明禪師: Chan Master Ming.) One day, Chan Master Ming went down to the guest quarters. The assembly requested the master to return to his abbot's chamber. The master said: If you can speak of it, then I will go back. At that time, Monk Mou replied: The assembly invites the master. Thereupon, Chan Master Ming ascended the Dharma hall. Asked: How is it when the mind of discrimination is difficult to fathom in a place beyond thinking? The master said: I do not wish to go against the ancients. Asked: What does it mean to not go against the ancients? The master said: It is also fitting to receive three bows. A monk asked: The pestle pounds, the mill grinds, but forgets; what is the meaning of this? The master said: A live sparrow in the tiger's mouth. Asked: What is a follower of the Way? The master said: Hairy and sparse. (毛毿毿: hairy and sparse, describing sparse hair.) Asked: What is the family style of a follower of the Way? The master said: Meeting a venerable one before the Buddha hall. Asked: What is it that a monk does all day long? The master said: There are no broken tendons in the alms bowl. (缽盂: alms bowl, a monk's begging bowl. 折筋: broken tendons, referring to food scraps.) Asked: What is it that a Shramana does all day long? The master said: Thundering and roaring, not borrowing from ten thousand people.

Monk Qiushan of Jizhou. (吉州: Jizhou, a place name, around present-day Jiangxi. 秋山和尚: Monk Qiushan.) A monk asked: What is the meaning of the Patriarch's coming from the West? The master said: A cedar tree.

Chan Master Yanmao of Letan, Hongzhou. (洪州: Hongzhou, a place name, around present-day Jiangxi. 泐潭: Letan, a temple name. 延茂禪師: Chan Master Yanmao.) A monk asked: What is the mind of the ancient Buddha? The master said: Ultimately, it will not be said to be earth, wood, tiles, and gravel. Asked: The sun sets in the west, what about the affairs in the forest? The master said: Red flowers bloom in the courtyard, those inside do not know of spring.

Chan Master Changcha of Tongan Monastery on Phoenix Perch Mountain, Hongzhou. (洪州: Hongzhou, a place name, around present-day Jiangxi. 鳳棲山: Phoenix Perch Mountain, a mountain name. 同安院: Tongan Monastery, a monastery name. 常察禪師: Chan Master Changcha.) A monk asked: As

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何是鳳棲家風。師曰。鳳棲無家風。曰既是鳳棲為什麼卻無家風。師曰。不迎賓不待客。曰恁么即四海蔘尋當爲何事。師曰。盤饤自有旁人施。問如何是鳳棲境。師曰。千峰連岳秀。萬嶂不知春。曰如何是境中人。師曰。孤巖倚石坐不下白雲心。

洪州泐潭匡悟禪師(第四世住)僧問。如何是直截一路。師曰。恰好訊息。曰還通向上事也無。師曰。魚從下過。問如何是閉門造車。師曰。活計一物無。曰如何是出門合轍。師曰。坐地進長安。問香菸馥郁大張法筵。從上宗乘如何舉唱。師曰。莫錯舉似人。曰恁么即總應如是。師曰。還是沒交涉。問六葉芬芳師傳何葉。師曰。六葉不相續華開果不成。曰豈無今日事。師曰。若是今日即有。曰今日事如何。師曰。葉葉連枝秀華開處處芳。

吉州禾山無殷禪師者福州人也。姓吳氏。七歲依雪峰真覺大師出家。年滿受戒遊方抵筠陽謁九峰。峰許入室。一日謂之曰。汝遠遠而來暉暉(音混)隨眾。見何境界而可修行。由何徑路而能出離。師對曰。重昏廓辟盲者自盲。峰初未許。師於是發明厥旨頓忘知見。先受請止吉州禾山大智院。學徒濟濟。嘗述垂誡十篇。諸方嘆伏咸謂。禾山可以為叢林表則。時江南李氏召而問曰。和尚何處來。師曰。禾山來。曰山在什麼處。師曰。

【現代漢語翻譯】 現代漢語譯本 什麼是鳳棲的家風？ 禪師說：『鳳棲沒有家風。』 那人問：『既然是鳳棲，為什麼卻沒有家風？』 禪師說：『不迎接賓客，也不招待客人。』 那人說：『這樣說來，四處參訪是爲了什麼事呢？』 禪師說：『盤中的食物自然有人佈施。』 問：『什麼是鳳棲的境界？』 禪師說：『千峰連綿，山嶽秀麗，萬重山嶂不知春天。』 問：『什麼是境界中的人？』 禪師說：『獨自倚靠巖石而坐，心中沒有一絲白雲。』

洪州泐潭匡悟禪師（第四世住持）有僧人問：『什麼是直截了當的一條路？』 禪師說：『恰好是訊息。』 那人問：『還通向更高的境界嗎？』 禪師說：『魚從下面遊過。』 問：『什麼是閉門造車？』 禪師說：『活計一無所有。』 問：『什麼是出門合轍？』 禪師說：『坐在原地就能到達長安。』 問：『香菸馥郁，大張法筵，從上的宗乘如何舉唱？』 禪師說：『不要錯誤地告訴別人。』 那人說：『這樣說來，一切都應該如此。』 禪師說：『還是沒有關係。』 問：『六葉芬芳，禪師傳的是哪一葉？』 禪師說：『六葉不相連續，花開而果實不成。』 那人問：『難道沒有今天的事嗎？』 禪師說：『如果是今天，那就有了。』 問：『今天的事如何？』 禪師說：『葉葉相連，枝條秀麗，花開處處飄香。』

吉州禾山無殷禪師，是福州人，姓吳。七歲時依雪峰真覺大師出家，成年後受戒，四處遊歷，到達筠陽拜見九峰。九峰允許他進入內室。一天，九峰對他說：『你遠遠地來，卻昏昏沉沉地跟隨大眾，看到什麼境界可以修行？通過什麼途徑可以出離？』 禪師回答說：『重重昏暗廓然開闢，盲人自己盲目。』 九峰最初沒有認可。禪師於是闡明了他的旨意，頓時忘卻了知見。先是受邀住在吉州禾山大智院，學徒眾多。曾經撰述垂誡十篇，各方讚歎佩服，都說禾山可以作為叢林的表率。當時江南李氏召見他，問道：『和尚從哪裡來？』 禪師說：『禾山來。』 李氏問：『山在什麼地方？』 禪師說：

【English Translation】 English version What is the family tradition of Fengqi (Phoenix Perch)? The master said, 'Fengqi has no family tradition.' The person asked, 'Since it is Fengqi, why is there no family tradition?' The master said, 'Not welcoming guests, nor entertaining them.' The person said, 'In that case, what is the purpose of seeking everywhere?' The master said, 'Food on the plate will naturally be provided by others.' Asked, 'What is the realm of Fengqi?' The master said, 'Thousands of peaks are connected, and the mountains are beautiful, but ten thousand mountain ranges do not know spring.' Asked, 'What is the person in the realm?' The master said, 'Sitting alone leaning on a rock, there is not a trace of white cloud in the heart.'

Chan Master Kuangwu of Letan (Leisure Pond) in Hongzhou (present-day Jiangxi province) (fourth abbot) A monk asked, 'What is the direct path?' The master said, 'Exactly the news.' The person asked, 'Does it also lead to higher realms?' The master said, 'The fish swims from below.' Asked, 'What is building a cart behind closed doors?' The master said, 'There is nothing in the livelihood.' Asked, 'What is getting on the right track when going out?' The master said, 'Sitting on the ground, you can reach Chang'an (ancient capital of China).' Asked, 'Incense is rich, and the Dharma assembly is grand. How is the supreme teaching chanted?' The master said, 'Don't mistakenly tell others.' The person said, 'In that case, everything should be like this.' The master said, 'It still doesn't matter.' Asked, 'Six leaves are fragrant, which leaf does the Chan master transmit?' The master said, 'The six leaves are not continuous, the flowers bloom but the fruit does not form.' The person asked, 'Isn't there anything happening today?' The master said, 'If it is today, then there is.' Asked, 'What about today's affairs?' The master said, 'Leaf after leaf is connected, the branches are beautiful, and the flowers bloom everywhere with fragrance.'

Chan Master Wuyin of Heshan (Crane Mountain) in Jizhou (present-day Jiangxi province) was a native of Fuzhou (present-day Fujian province), with the surname Wu. At the age of seven, he became a monk under the Great Master Zhenjue of Xuefeng (Snow Peak), and after reaching adulthood, he received the precepts and traveled around, arriving at Junyang (present-day Jiangxi province) to visit Jiufeng (Nine Peaks). Jiufeng allowed him to enter the inner chamber. One day, Jiufeng said to him, 'You have come from afar, but you are drowsily following the crowd. What realm do you see that can be cultivated? Through what path can you escape?' The master replied, 'The heavy darkness is suddenly opened up, and the blind are blind themselves.' Jiufeng initially did not approve. The Chan master then clarified his meaning, and suddenly forgot his knowledge and views. First, he was invited to live in the Dazhi (Great Wisdom) Monastery on Heshan in Jizhou, where there were many students. He once wrote ten articles of admonition, which were admired and admired by all parties, who said that Heshan could be a model for the monastic community. At that time, Li, the ruler of Jiangnan (region south of the Yangtze River), summoned him and asked, 'Where does the monk come from?' The Chan master said, 'From Heshan.' Li asked, 'Where is the mountain?' The Chan master said:

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人來朝鳳闕山嶽不曾移。國主重之命居揚州祥光院。復乞入山以翠巖院。乃江西之勝概。遂棲止焉。時上藍院復虛其室。命師來往闡化。號澄源禪師。僧問。學人乍入叢林乞師指示。師曰。于汝不惜。問仰山插鍬意作么生。師曰。汝問我。曰玄沙踏倒鍬意作么生。師曰。我問汝。問未辨真宗如何體悉。師曰。頭大尾尖。問咫尺之間為什麼不睹師顏。師曰且與阇梨道一半。曰為什麼不全道。師曰。盡法無民。曰不怕無民請師盡法。師曰。為知己喪身。曰為什麼卻喪身。師曰。好心無好報。問尊者撥眉擊目視育王時如何。師曰。即今也什麼。曰學人如何領會。師曰。莫非摩利支山。問摩尼寶殿有四角一角常露。如何是露底角。師舉手曰。汝打我卻問。汝還會么。曰不會。師曰。汝爭解打得我。問如何是西來意。師曰。撲破著。問已在紅焰請師烹煉。師曰。槌下成器。曰恁么即烹煉去也。師曰。池州和尚。問四壁打禾中行刬草。和尚赴阿那頭。師曰。什麼處不赴。曰恁么即同於眾去也。師曰。小師弟子。師建隆元年庚申二月示有微疾。三月二日令侍者啟方丈集大眾。告辭曰。後來學者未識禾山。即今識取珍重。先是大眾為立生藏本國。謚法性禪師。塔曰妙相。

洪州泐潭牟和尚。問如何是學人著力處。師曰。正是著力

【現代漢語翻譯】 現代漢語譯本：有人來朝拜鳳闕，山嶽卻不曾移動。國主器重他，命他居住在揚州的祥光院。他又請求入山，住在翠巖院，那是江西的一處勝景，於是就在那裡安頓下來。當時上藍院空缺，便命禪師前去弘揚佛法，號為澄源禪師。有僧人問道：『學人初入叢林，懇請禪師指示。』禪師說：『對於你，我不會吝惜。』僧人問：『仰山插鍬是什麼意思？』禪師說：『你問我。』僧人說：『玄沙踏倒鍬是什麼意思？』禪師說：『我問你。』僧人問：『未能辨明真宗，如何才能體悟？』禪師說：『頭大尾尖。』僧人問：『咫尺之間，為什麼不能見到禪師的尊顏？』禪師說：『先與你道一半。』僧人說：『為什麼不全部說出來？』禪師說：『盡法無民。』僧人說：『不怕沒有聽眾，請禪師全部說出來。』禪師說：『為知己喪身。』僧人說：『為什麼卻要喪身？』禪師說：『好心沒好報。』僧人問：『尊者撥眉擊目，觀看育王時是什麼情景？』禪師說：『現在也是這樣。』僧人說：『學人如何領會？』禪師說：『莫非是摩利支山（Marici Mountain）。』僧人問：『摩尼寶殿（Mani Jewel Palace）有四個角，一個角總是露在外面的，如何是露在外面的角？』禪師舉起手說：『你打我，然後我再問你，你明白了嗎？』僧人說：『不明白。』禪師說：『你又怎麼能打到我呢？』僧人問：『如何是西來意（the meaning of Bodhidharma's arrival from the West）？』禪師說：『撲破著。』僧人問：『已經在紅焰之中，請禪師烹煉。』禪師說：『槌下成器。』僧人說：『既然這樣，就去烹煉吧。』禪師說：『池州和尚（the monk of Chizhou）。』僧人問：『四壁打禾，中間剷草，和尚去哪裡？』禪師說：『什麼地方不去？』僧人說：『既然這樣，就和大家一樣了。』禪師說：『小師弟子。』 澄源禪師在建隆元年庚申年二月，顯出輕微的疾病。三月初二，命令侍者打開方丈室，召集大眾，告別說：『後來的學者如果還不認識禾山（He Mountain），現在就認識一下，珍重。』先前大眾為他建立了生藏在本國。謚號為法性禪師，塔名為妙相。 洪州泐潭牟和尚（Hongzhou Letan Mou Monk）。僧人問：『如何是學人著力處？』禪師說：『正是著力。』

【English Translation】 English version: Someone came to pay homage to Fengque (Phoenix Tower), but the mountains did not move. The ruler valued him and ordered him to reside in Xiangguang Monastery in Yangzhou. He then requested to enter the mountains and reside in Cuiyan Monastery, a scenic spot in Jiangxi, and settled there. At that time, Shanglan Monastery was vacant, so he was ordered to go there to propagate the Dharma, and was named Chan Master Chengyuan. A monk asked: 'As a newcomer to the Sangha, I implore the master to instruct me.' The master said: 'I will not be stingy with you.' The monk asked: 'What is the meaning of Yangshan (Mount Yang) planting a hoe?' The master said: 'You ask me.' The monk said: 'What is the meaning of Xuansha (Monk Xuansha) kicking over the hoe?' The master said: 'I ask you.' The monk asked: 'Without discerning the true essence, how can one comprehend it?' The master said: 'Big head and pointed tail.' The monk asked: 'Why can't I see the master's face even though we are so close?' The master said: 'I'll tell you half of it first.' The monk said: 'Why not tell me all of it?' The master said: 'Exhausting the Dharma leaves no people.' The monk said: 'Not afraid of having no audience, please tell me all of the Dharma.' The master said: 'Losing one's life for a confidant.' The monk said: 'Why lose one's life?' The master said: 'Good intentions have no good reward.' The monk asked: 'What was the scene when the Venerable raised his eyebrows, struck his eyes, and looked at Yuwang (King Ashoka)?' The master said: 'It's the same now.' The monk said: 'How should I understand?' The master said: 'Could it be Marici Mountain (Marici Mountain)?' The monk asked: 'The Mani Jewel Palace (Mani Jewel Palace) has four corners, and one corner is always exposed. What is the exposed corner?' The master raised his hand and said: 'You hit me, and then I'll ask you, do you understand?' The monk said: 'I don't understand.' The master said: 'Then how can you hit me?' The monk asked: 'What is the meaning of Bodhidharma's arrival from the West?' The master said: 'Smash it.' The monk asked: 'I am already in the red flames, please refine me.' The master said: 'Shaped into a vessel under the hammer.' The monk said: 'In that case, let's go to refine.' The master said: 'The monk of Chizhou (the monk of Chizhou).' The monk asked: 'Pounding rice on all four walls, weeding in the middle, where is the monk going?' The master said: 'Where doesn't he go?' The monk said: 'In that case, he is the same as everyone else.' The master said: 'A junior disciple.' In the second month of the Gengshen year of the Jianlong era, Chan Master Chengyuan showed slight illness. On the second day of the third month, he ordered the attendant to open the abbot's room, gather the assembly, and bid farewell, saying: 'If later scholars do not recognize He Mountain (He Mountain), recognize it now, cherish it.' Previously, the assembly established a living burial for him in the country. His posthumous title was Chan Master Faxing, and his pagoda was named Miaoxiang. Hongzhou Letan Mou Monk (Hongzhou Letan Mou Monk). A monk asked: 'What is the place where a student should exert effort?' The master said: 'Precisely exerting effort.'

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。問古人卷席意如何。師曰。珍重。便下堂。

前臺州涌泉景欣禪師法嗣

臺州六通院紹禪師。初參涌泉和尚入室領旨。一日燒畬歸院。泉問。去什麼處來。師曰。燒畬來。泉曰。火後事作么生。紹曰。鐵蛇鉆不入。泉許之。后居六通院玄侶依附。僧問。不出咽喉唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道。問南山有一毒龍如何近得。師曰。非但阇梨千聖亦近不得。人問。承聞南方有一劍話。如何是一劍。師曰。不當鋒。曰頭落又作么生。師曰。我道不當鋒有什麼頭。其人禮謝而去。師休夏入天臺山華頂峰晦跡。莫知所終。

前潭州云蓋山志元禪師法嗣

潭州云蓋山志罕禪師。僧問。如何是岳頂浪滔天。師曰。文殊正作鬧。曰正作鬧時如何。曰。不向機前展大悲。

新羅臥龍和尚。問如何是大人相。師曰。紫羅帳里不垂手。曰為什麼不垂手。師曰。不尊貴。問十二時中如何用心。師曰。猢猻吃毛蟲。

影州天臺和尚(先住天臺)問古佛向什麼處去。師曰。中央甲第高歲歲出靈苗。問古鏡未磨時如何。師曰。不施功。曰磨后如何。師曰。不照燭。

前潭州谷山藏禪師法嗣

新羅瑞巖和尚。問黑白兩亡開佛眼時如何。師曰。恐爾守內。問如何是誕生王子。

【現代漢語翻譯】 問：古人卷席的用意是什麼？ 師父說：『珍重。』便走下禪堂。

前臺州涌泉景欣禪師的法嗣

臺州六通院紹禪師，最初參拜涌泉和尚，入室領悟旨意。一日，燒荒歸來，涌泉問：『你從哪裡來？』 紹禪師說：『燒荒回來。』 涌泉說：『火燒之後的事情怎麼樣了？』 紹禪師說：『鐵蛇也鉆不進去。』涌泉認可了他。 後來，紹禪師住在六通院，很多學道的人都來依附他。 有僧人問：『不通過咽喉和嘴唇表達的事情是什麼？』 紹禪師說：『等你用鋤頭砍斷巾子山，我也不會告訴你。』 問：『南山有一條毒龍，如何才能靠近它？』 紹禪師說：『不僅是你，即使是千聖（指很多聖人）也無法靠近。』 有人問：『聽說南方有一種劍的話頭，什麼是那一劍？』 紹禪師說：『不當鋒。』 那人問：『頭掉了又怎麼樣？』 紹禪師說：『我說不當鋒，哪裡來的頭？』 那人行禮感謝后離去。 紹禪師在休夏期間進入天臺山華頂峰隱居，沒有人知道他的最終去向。

前潭州云蓋山志元禪師的法嗣

潭州云蓋山志罕禪師，有僧人問：『什麼是岳頂浪滔天？』 志罕禪師說：『文殊（Manjusri，智慧的象徵）正在鬧。』 那人問：『正在鬧的時候怎麼樣？』 志罕禪師說：『不向機前展大悲。』

新羅臥龍和尚，問：『什麼是大人相？』 志罕禪師說：『紫羅帳里不垂手。』 那人問：『為什麼不垂手？』 志罕禪師說：『不尊貴。』 問：『十二時中如何用心？』 志罕禪師說：『猢猻吃毛蟲。』

影州天臺和尚（先前住在天臺山），問：『古佛向什麼地方去了？』 志罕禪師說：『中央甲第高，歲歲出靈苗。』 問：『古鏡未磨的時候怎麼樣？』 志罕禪師說：『不施功。』 那人問：『磨后怎麼樣？』 志罕禪師說：『不照燭。』

前潭州谷山藏禪師的法嗣

新羅瑞巖和尚，問：『黑白兩亡，開佛眼時如何？』 藏禪師說：『恐怕你守內。』 問：『如何是誕生王子？』

【English Translation】 Asked: 'What was the intention of the ancients in rolling up the mat?' The Master said: 'Take care.' Then he descended from the hall.

Successor of Chan Master Jingxin of Yongquan Monastery in Taizhou

Chan Master Shao of Liutong Monastery in Taizhou initially visited and received the essence from Abbot Yongquan. One day, returning to the monastery after burning the fields, Yongquan asked: 'Where have you been?' Master Shao said: 'I've been burning the fields.' Yongquan said: 'What happens after the fire?' Shao said: 'An iron snake cannot penetrate it.' Yongquan approved of him. Later, Master Shao resided at Liutong Monastery, and many seekers gathered around him. A monk asked: 'What is it that is beyond the throat and lips?' Master Shao said: 'When you have chopped Mount Jinzi in two with a mattock, I will not tell you either.' Asked: 'There is a poisonous dragon in South Mountain; how can one approach it?' Master Shao said: 'Not only you, but even a thousand sages (referring to many saints) cannot approach it.' Someone asked: 'I have heard that there is a sword saying in the South. What is that one sword?' Master Shao said: 'It does not meet the edge.' The person asked: 'What happens when the head falls?' Master Shao said: 'I said it does not meet the edge; what head is there?' The person bowed in gratitude and departed. Master Shao entered Huading Peak of Mount Tiantai during the summer retreat and disappeared, and no one knew his final whereabouts.

Successor of Chan Master Zhiyuan of Yungai Mountain in Tanzhou

Chan Master Zhihan of Yungai Mountain in Tanzhou, a monk asked: 'What is the meaning of waves reaching the top of the mountain?' Zhihan said: 'Manjusri (Manjusri, symbol of wisdom) is making a scene.' The person asked: 'What is it like when he is making a scene?' Zhihan said: 'He does not display great compassion before the opportunity.'

The Silla Wolong (reclining dragon) Monk asked: 'What is the mark of a great person?' Zhihan said: 'He does not lower his hand inside the purple silk curtain.' The person asked: 'Why does he not lower his hand?' Zhihan said: 'He is not honored.' Asked: 'How should one use the mind throughout the twelve periods of the day?' Zhihan said: 'A monkey eats hairy worms.'

The Tiantai Monk of Yingzhou (previously residing in Tiantai Mountain) asked: 'Where did the ancient Buddha go?' Zhihan said: 'The central mansion is tall, and spiritual seedlings emerge every year.' Asked: 'What is it like when the ancient mirror has not been polished?' Zhihan said: 'No effort is applied.' The person asked: 'What is it like after polishing?' Zhihan said: 'It does not illuminate.'

Successor of Chan Master Zang of Gushan Mountain in Tanzhou

The Silla Ruiyan Monk asked: 'When black and white are both gone, what is it like when the Buddha eye opens?' Zang said: 'I fear you are guarding the inner.' Asked: 'What is the newborn prince?'

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師曰。深宮引不出。

新羅泊巖和尚。問如何是禪。師曰。古冢不為家。問如何是道。師曰。徒勞車馬跡。問如何是教。師曰。貝葉收不盡。

新羅大嶺和尚。僧問。只到潼關便卻休時如何。師曰。只是途中活計。曰其中活計如何。師曰。體即得當即不得。曰體得為什麼當不得。師曰。體是什麼人分上事。曰其中事如何。師曰。不作尊貴。

前潭州中雲蓋和尚法嗣

潭州云蓋山景和尚號證覺禪師。僧問。國土晏清功歸何處。師曰。銀臺門下不賀。曰轉為無功時如何。師曰。王家事可然。

景德傳燈錄卷第十七 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十八

吉州青原山行思禪師第六世之二一十四人福州雪峰義存禪師法嗣上一十四人福州玄沙師備禪師福州長慶慧棱禪師福州大普山玄通禪師杭州龍冊寺道怤禪師福州長生山皎然禪師信州鵝湖山智孚禪師漳州報恩懷岳禪師杭州西興化度師郁禪師福州鼓山神晏國師漳州隆壽紹卿禪師福州仙宗行𤦆禪師福州蓮華山永福從弇禪師杭州龍華寺靈照禪師明州翠巖令參禪師(已上一十四人見錄)

福州雪峰義存禪師法嗣

福州玄沙宗一大師法名師備。福州閩縣人也。姓謝氏。幼好垂釣。泛小艇于南臺

【現代漢語翻譯】 現代漢語譯本 師[禪師]說：『深宮引不出。』（意指真正的智慧和真理無法從舒適和與世隔絕的環境中獲得。）

新羅泊巖和尚問：『如何是禪？』（什麼是禪的本質？）師[禪師]說：『古冢不為家。』（禪不是死寂的，不是停留在過去，而是活在當下。）問：『如何是道？』（什麼是道的本質？）師[禪師]說：『徒勞車馬跡。』（道不是外在的追求，不是形式上的努力，而是內心的覺悟。）問：『如何是教？』（什麼是教的本質？）師[禪師]說：『貝葉收不盡。』（教義浩瀚無邊，無法完全用文字表達，更重要的是實踐和領悟。）

新羅大嶺和尚問：『只到潼關便卻休時如何？』（如果修行者只到達潼關就停止修行，那會怎麼樣？）師[禪師]說：『只是途中活計。』（那只是修行過程中的一種狀態。）問：『其中活計如何？』（那過程中的狀態是怎樣的？）師[禪師]說：『體即得，當即不得。』（可以體驗到，但不能執著於它。）問：『體得為什麼當不得？』（為什麼可以體驗到卻不能執著於它？）師[禪師]說：『體是什麼人分上事？』（體驗是每個人自己的事情。）問：『其中事如何？』（那其中的事情是怎樣的？）師[禪師]說：『不作尊貴。』（不要把自己看得太高貴，要保持謙卑。）

前潭州中雲蓋和尚法嗣

潭州云蓋山景和尚，號證覺禪師。僧問：『國土晏清功歸何處？』（國家太平，功勞歸於何處？）師[禪師]說：『銀臺門下不賀。』（不需要在朝廷歌功頌德。）問：『轉為無功時如何？』（如果把功勞轉為無功，那會怎麼樣？）師[禪師]說：『王家事可然。』（對於王室來說，這樣做是可以的。）

景德傳燈錄卷第十七 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十八

吉州青原山行思禪師第六世之二一十四人，福州雪峰義存禪師法嗣上一十四人，福州玄沙師備禪師，福州長慶慧棱禪師，福州大普山玄通禪師，杭州龍冊寺道怤禪師，福州長生山皎然禪師，信州鵝湖山智孚禪師，漳州報恩懷岳禪師，杭州西興化度師郁禪師，福州鼓山神晏國師，漳州隆壽紹卿禪師，福州仙宗行𤦆禪師，福州蓮華山永福從弇禪師，杭州龍華寺靈照禪師，明州翠巖令參禪師(已上一十四人見錄)

福州雪峰義存禪師法嗣

福州玄沙宗一大師，法名師備。福州閩縣人也。姓謝氏。幼好垂釣。泛小艇于南臺

【English Translation】 English version The Master said, 'You cannot draw it out from deep palaces.' (Meaning that true wisdom and truth cannot be obtained from comfortable and secluded environments.)

The monk Baoyan of Silla asked, 'What is Zen?' (What is the essence of Zen?) The Master said, 'Old tombs are not a home.' (Zen is not about being stagnant, not about dwelling in the past, but about living in the present.) He asked, 'What is the Dao?' (What is the essence of the Dao?) The Master said, 'Vain are the traces of carriages and horses.' (The Dao is not an external pursuit, not a formal effort, but an inner awakening.) He asked, 'What is the Teaching?' (What is the essence of the Teaching?) The Master said, 'The palm-leaf scriptures cannot be fully collected.' (The teachings are vast and boundless, and cannot be fully expressed in words; what is more important is practice and understanding.)

The monk Daling of Silla asked, 'What if one stops at Tongguan?' (What if a practitioner stops cultivating at Tongguan?) The Master said, 'It's just a living skill on the way.' (It's just a state in the process of cultivation.) He asked, 'What is the living skill in it?' (What is that state in the process?) The Master said, 'You can experience it, but you cannot cling to it.' (You can experience it, but you cannot be attached to it.) He asked, 'Why can you experience it but not cling to it?' (Why can you experience it but not be attached to it?) The Master said, 'What is experience for any person?' (Experience is a matter for each person themselves.) He asked, 'What is the matter in it?' (What is the matter within it?) The Master said, 'Do not act noble.' (Don't think too highly of yourself; maintain humility.)

Successor of the former Tanzhou Zhongyun Gaihe Monk

Monk Jing of Yun Gai Mountain in Tanzhou, named Certified Awakening Zen Master. A monk asked, 'Where does the merit of a peaceful country belong?' (To whom does the merit of a peaceful country belong?) The Master said, 'No congratulations are offered under the Silver Terrace Gate.' (There is no need to sing praises in the court.) He asked, 'What if the merit is transformed into no merit?' (What if the merit is transformed into no merit?) The Master said, 'It is permissible for the royal family.' (It is permissible for the royal family to do so.)

Jingde Record of the Transmission of the Lamp, Volume 17 Taisho Tripitaka Volume 51, No. 2076 Jingde Record of the Transmission of the Lamp

Jingde Record of the Transmission of the Lamp, Volume 18

The sixth generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou, two hundred and fourteen people. The successors of Zen Master Yicun of Xuefeng in Fuzhou, one hundred and fourteen people above. Zen Master Shibei of Xuansha in Fuzhou, Zen Master Huiling of Changqing in Fuzhou, Zen Master Xuantong of Dapushan in Fuzhou, Zen Master Daofu of Longce Temple in Hangzhou, Zen Master Jiaoran of Changsheng Mountain in Fuzhou, Zen Master Zhifu of Ehu Mountain in Xinzhou, Zen Master Huaiyue of Baoen Temple in Zhangzhou, Zen Master Yuyu of Xixing Huadu in Hangzhou, National Teacher Shenyan of Gushan in Fuzhou, Zen Master Shaoqing of Longshou in Zhangzhou, Zen Master Xingwei of Xianzong in Fuzhou, Zen Master Congyan of Yongfu in Lotus Mountain in Fuzhou, Zen Master Lingzhao of Longhua Temple in Hangzhou, Zen Master Lingshen of Cuiyan in Mingzhou (the above one hundred and fourteen people are recorded)

Successor of Zen Master Yicun of Xuefeng in Fuzhou

Great Master Zongyi of Xuansha in Fuzhou, named Shibei. He was from Min County, Fuzhou. His surname was Xie. He liked fishing as a child, drifting in a small boat on Nantai.

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江狎諸漁者。唐咸通初年甫三十。忽慕出塵乃棄釣舟。投芙蓉山靈訓禪師落髮。往豫章開元寺道玄律師受具。布衲芒屨食才接氣。常終日宴坐眾皆異之。與雪峰義存本法門昆仲而親近若師資。雪峰以其苦行呼為頭陀。一日雪峰問曰。阿那個是備頭陀。對曰。終不敢誑於人。異日雪峰召曰。備頭陀何不遍參去。師曰。達磨不來東土二祖不往西天。雪峰然之。暨登象骨山乃與師同力締構。玄徒臻萃。師入室咨決罔替晨昏。又閱楞嚴經發明心地。由是應機敏捷與修多羅冥契。諸方玄學有所未決必從之請益。至若與雪峰和尚徴詰亦當仁不讓。雪峰曰。備頭陀其再來人也。一日雪峰上堂曰。要會此事猶如古鏡當臺胡來胡現漢來漢現。師曰。忽遇明鏡來時如何。雪峰曰。胡漢俱隱。師曰。老和尚腳跟猶未點地。師上堂時久。大眾盡謂不說法。一時各歸。師乃呵云。看總是一樣底。無一個有智慧。但見我開遮兩片皮。盡來簇著覓言語意度。是我真實。為他卻總不知。看恁么大難大難。師有時云。諸禪德汝諸人盡巡方行腳來。稱我參禪學道。為有奇特去處。為當只恁么東問西問。若有試通來我為汝證明是非。我盡識得還有么。若無當知只是趁謴(古困切)是汝既到遮里來。我今問汝。汝諸人還有眼么。若有即今便合識得。還識得么。若

【現代漢語翻譯】 現代漢語譯本： 備頭陀（僧人名號）與眾漁夫相處。唐咸通初年，年齡剛滿三十歲。忽然羨慕出世修行，於是拋棄釣魚的船隻，投奔芙蓉山靈訓禪師剃度出家。之後前往豫章開元寺，從道玄律師處受具足戒。身穿粗布僧衣，腳穿草鞋，食物僅能維持生命。常常整日靜坐，眾人都覺得他很奇異。他和雪峰義存（僧人名號）本是同門師兄弟，但關係親近如同師徒。雪峰義存因為他苦行，稱他為頭陀（苦行僧）。 一日，雪峰義存問：『哪個是備頭陀？』備頭陀回答：『始終不敢欺騙人。』 後來有一天，雪峰義存召喚他說：『備頭陀為何不去各處參學？』備頭陀說：『達磨（菩提達摩，禪宗始祖）不曾來東土（中國），二祖（慧可）不曾去西天（印度）。』雪峰義存對此表示贊同。等到登上象骨山後，備頭陀與雪峰義存一同合力建造寺廟，四方來學的弟子聚集。備頭陀進入雪峰義存的房間請教，從早到晚沒有間斷。他又閱讀《楞嚴經》，從而開悟了心地。因此，他應機說法敏捷，與佛經的教義暗合。各處學禪的人，如果有玄學上的問題無法解決，必定來向他請教。至於與雪峰和尚辯論，他也當仁不讓。 雪峰義存說：『備頭陀是再來人啊。』 一日，雪峰義存上堂說法：『要領會這件事，就像古鏡當臺，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。』備頭陀說：『忽然遇到明鏡來時如何？』雪峰義存說：『胡人和漢人的形象都隱沒了。』備頭陀說：『老和尚的腳跟還沒有站穩。』 備頭陀上堂說法的時間很久，大眾都認為他沒有說法，一時都各自離開了。備頭陀於是呵斥道：『看你們總是一樣的，沒有一個有智慧。只看到我開合兩片嘴皮，都來聚集著尋找言語和意念的揣測，認為這就是我的真實。因為這樣，你們卻總是不明白。看這件事多麼困難啊！多麼困難啊！』 備頭陀有時說：『各位禪德，你們各位四處巡遊參學，聲稱我參禪學道，是爲了尋找奇特的地方，還是僅僅這樣東問西問？如果有人能夠通達，我為你們證明是非。我完全瞭解你們，還有這樣的人嗎？如果沒有，應當知道你們只是在趕熱鬧。你們既然來到這裡，我現在問你們，你們各位還有眼睛嗎？如果有，現在就應當能夠認識到。認識到了嗎？』

【English Translation】 English version: Bei Toutuo (a monk's name) associated with various fishermen. In the early years of the Xiantong era of the Tang Dynasty, he was just thirty years old. He suddenly admired the life of a recluse and abandoned his fishing boat, seeking refuge with Chan Master Lingxun at Mount Furong, where he had his head shaved. Later, he went to Kaiyuan Temple in Yuzhang, where he received the full precepts from Vinaya Master Daoxuan. He wore coarse cloth robes and straw sandals, and his food was just enough to sustain his life. He often sat in meditation all day long, which everyone found remarkable. He and Xuefeng Yicun (a monk's name) were originally fellow disciples, but their relationship was as close as that of teacher and student. Xuefeng Yicun called him Toutuo (ascetic monk) because of his ascetic practices. One day, Xuefeng Yicun asked: 'Which one is Bei Toutuo?' Bei Toutuo replied: 'I would never dare to deceive anyone.' Later one day, Xuefeng Yicun summoned him and said: 'Why doesn't Bei Toutuo go and study in various places?' Bei Toutuo said: 'Bodhidharma (the founder of Zen Buddhism) did not come to the Eastern Land (China), and the Second Patriarch (Huike) did not go to the Western Heaven (India).' Xuefeng Yicun agreed with this. When they ascended Mount Xianggu, Bei Toutuo and Xuefeng Yicun worked together to build a temple, and disciples from all directions gathered. Bei Toutuo entered Xuefeng Yicun's room to ask for guidance, without interruption from morning till night. He also read the Shurangama Sutra, thereby awakening his mind. Therefore, his responses were quick and skillful, and he was in harmony with the teachings of the Buddhist scriptures. If those who studied Chan in various places had unresolved questions about metaphysics, they would definitely come to him for advice. As for debating with the Venerable Xuefeng, he was also unwilling to yield. Xuefeng Yicun said: 'Bei Toutuo is a reborn person.' One day, Xuefeng Yicun ascended the platform and said: 'To understand this matter, it is like an ancient mirror on a stand; when a barbarian comes, it reflects the image of a barbarian, and when a Han Chinese comes, it reflects the image of a Han Chinese.' Bei Toutuo said: 'What happens when a bright mirror suddenly appears?' Xuefeng Yicun said: 'The images of both the barbarians and the Han Chinese disappear.' Bei Toutuo said: 'The old monk's feet are still not firmly on the ground.' Bei Toutuo's time on the platform was long, and the assembly all thought that he was not teaching, and they all left at once. Bei Toutuo then scolded them, saying: 'Look at you, you are all the same, not one of you has wisdom. You only see me opening and closing my two lips, and you all gather around seeking words and intellectual speculation, thinking that this is my reality. Because of this, you never understand. See how difficult this matter is! How difficult!' Bei Toutuo sometimes said: 'All of you Chan practitioners, you all travel around seeking teachers, claiming that I practice Chan and study the Way, in order to find a unique place, or are you just asking this and that? If someone can understand, I will prove right and wrong for you. I fully understand you, is there anyone like that? If not, you should know that you are just joining in the fun. Since you have come here, I now ask you, do you all have eyes? If you do, you should be able to recognize it now. Have you recognized it?'

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不識便被我喚作生盲生聾底人還是么。肯恁么道么。禪德亦莫自屈。是汝真實何曾是恁么人。十方諸佛把汝向頂上著。不敢錯誤著一分子。只道此事唯我能知。會么。如今相紹繼盡道承他釋迦。我道釋迦與我同參。汝道參阿誰會么。大不容易。知莫非大悟始解得知。若是限劑所悟亦莫能覯。汝還識大悟么。不可是汝向髑髏前認他鑑照。不可是汝說空說無說。遮邊那邊有世間法。有一個不是世間法。和尚子虛空猶從迷妄幻生。如今若是大肯去何處有遮個稱說。尚無虛空訊息。何處有三界。業次父母緣生與汝樁立前後。如今道無尚是誑語。豈況是有知么。是汝多時行腳和尚子。稱道有覺悟底事。我今問汝。只如巔山巖崖迥絕人處。還有佛法么。還裁辨得么。若辨不得卒未在。我尋常道。亡僧面前正是觸目菩提。萬里神光頂后相。若人覯得。不妨出。得陰界。脫汝髑髏前意想。都來只是汝真實人體。何處更別有一法解蓋覆。汝知么。還信得么。解承當得么。大須努力。師又云。我今問汝諸人。且承得個什麼事。在何世界安身立命。還辨得么。若辨不得恰似捏目生華。見事便差。知么。如今現前見有山河大地色空明暗種種諸物。皆是狂勞華相。喚作顛倒知見。夫出家人識心達本。故號沙門。汝今既已剃髮披衣為沙門相。即合有

【現代漢語翻譯】 現代漢語譯本： 如果（你）不認識（本性），就被我稱作天生的盲人和聾子，是這樣嗎？你肯這樣說嗎？各位禪德也不要自輕。你真實的本性何曾是這樣的人？十方諸佛把你放在頭頂上，不敢有絲毫的錯誤，只說這件事只有我能知道。明白嗎？現在互相繼承的人都說繼承了釋迦（牟尼，Sakyamuni，佛教創始人）。我說釋迦與我一同參悟。你說參悟誰？明白嗎？這非常不容易。知道（真理）一定是大悟之後才能理解得知。如果是侷限在某種程度上的領悟，也不能見到（真理）。你還認識大悟嗎？難道是你對著骷髏（髑髏，du lou，skull）面前的鑑照（鑑照，jian zhao，reflection）而認識它？難道是你說的空、無，說的這邊那邊有世間法？有一個不是世間法。（你們這些）和尚的兒子，虛空（虛空，xu kong，emptiness）還從迷妄幻生。現在如果真正肯去（修行），哪裡還有這些稱說？甚至沒有虛空的訊息，哪裡還有三界（三界，san jie，Three Realms）？業次、父母、緣生與你樁立前後。現在說無還是謊話，何況是有知呢？你做了很久的行腳和尚，聲稱有覺悟的事情。我現在問你，就像在巔山巖崖，人跡罕至的地方，還有佛法嗎？還能分辨得出來嗎？如果分辨不出來，最終還是不行。我經常說，亡僧面前正是觸目菩提（菩提，pu ti，bodhi，enlightenment），萬里神光在頭頂後方顯現。如果有人能夠見到，不妨出離陰界（陰界，yin jie，realm of yin），脫離你骷髏前的意想。總而言之，這只是你真實的人體，哪裡還有另外一種法來覆蓋？你知道嗎？還相信嗎？能夠承擔嗎？必須努力。師父又說，我現在問你們各位，你們承擔的是什麼事情？在哪個世界安身立命？還能分辨得出來嗎？如果分辨不出來，就像捏著眼睛生出幻覺，看到的事情就差了。知道嗎？現在眼前所見的山河大地、色空明暗種種事物，都是狂勞的幻象，叫做顛倒知見。出家人認識心，通達根本，所以號稱沙門（沙門，sha men，śrāmaṇa，monk）。你現在既然已經剃髮披衣，有了沙門的形象，就應該有（相應的行為）

【English Translation】 English version: If you don't recognize (your true nature), then I would call you someone who is born blind and deaf, is that so? Would you agree with that? All you Chan practitioners, don't belittle yourselves. Has your true nature ever been like that? All the Buddhas of the ten directions place you on the top of their heads, not daring to make even the slightest mistake, saying that only I can know this matter. Do you understand? Now, those who inherit from each other all say they inherit from Sakyamuni (Sakyamuni, the founder of Buddhism). I say that Sakyamuni and I practice together. Who do you say you practice with? Do you understand? This is not easy at all. Knowing (the truth) can only be understood after great enlightenment. If it is a limited understanding, one cannot see (the truth). Do you recognize great enlightenment? Is it that you recognize the reflection (reflection) in front of a skull (skull)? Is it that you talk about emptiness, non-existence, and say that there are worldly dharmas on this side and that side? There is one that is not a worldly dharma. (You) monks' sons, even emptiness (emptiness) arises from delusion and illusion. Now, if you are truly willing to (practice), where would there be such talk? There is not even news of emptiness, where would there be the Three Realms (Three Realms)? Karma, parents, and conditioned arising establish your past and present. Now, saying there is nothing is still a lie, let alone having knowledge? You have been a wandering monk for a long time, claiming to have enlightenment. Now I ask you, like on the steep cliffs of high mountains, in places where people rarely go, is there still the Buddha Dharma? Can you still discern it? If you cannot discern it, you are not there yet. I often say that in front of the deceased monk is precisely the enlightenment (bodhi) that meets the eye, and the divine light of ten thousand miles appears behind the top of the head. If someone can see it, it is okay to escape the realm of yin (realm of yin), and get rid of the thoughts in front of your skull. In short, this is just your true human body, where else is there another dharma to cover it up? Do you know? Do you believe it? Can you take responsibility for it? You must strive hard. The master also said, now I ask you all, what are you taking responsibility for? In which world do you settle down and establish your life? Can you still discern it? If you cannot discern it, it is like rubbing your eyes and creating hallucinations, and what you see will be wrong. Do you know? Now, the mountains, rivers, earth, colors, emptiness, light, darkness, and all kinds of things that are seen before your eyes are all illusions of madness, called inverted views. A monk recognizes the mind and understands the root, so he is called a śrāmaṇa (śrāmaṇa, monk). Now that you have shaved your head and put on the robe, and have the appearance of a śrāmaṇa, you should have (corresponding behavior).

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自利利他分。如今看著盡黑漫漫地。如黑汁相似。自救尚不得。爭解為得他人。仁者佛法因緣事大。莫當等閑相聚頭亂說雜話趁謴過時。光陰難得。可惜許大丈夫兒。何不自省察看是什麼事。只如從上宗風。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門接續頓超去。此一門超汝凡聖因果。超他毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫不教有一物與汝作眼見。何不急急究取。未必道我且待三生兩生久積凈業。仁者。汝宗乘是什麼事。不可由汝身心用工莊嚴便得去。不可他心宿命便得法。會么。只如釋迦出頭來。作如許多變弄說十二分教。如瓶灌水。大作一場佛事向汝。此門中用一點不得。用一毛頭伎倆不得。知么如同夢事。亦如寱語。沙門不應得出頭來。蓋為識得知么。識得即是大出脫大出頭。所以道超。凡越聖出生離死離因離果超。毗盧越釋迦。不被凡聖因果所謾。一切處無人識得汝。知么莫只長戀生死愛網。被善惡業拘將去無自由分。饒汝煉得身心同空去。饒汝得到精明湛不搖處。不出他識陰。古人喚作如急流水。流急不覺妄為澹凈。恁么修行盡不出他輪迴際。依前被輪轉去。所以道。諸行無常。直是三乘功果。如是可畏若無道眼亦不為究竟。何如從今日博地凡夫。不用一毫工夫。便頓超去。解

【現代漢語翻譯】 現代漢語譯本： 自利利他分（既要利益自己，也要利益他人）。如今放眼望去，一片黑暗，如同黑色的汁液一般。自身都難以解救，又怎能解救他人呢？ 仁者啊，佛法因緣是大事，不要把它當作等閑之事，聚在一起胡亂說話，打發時間。光陰難得，可惜了大丈夫兒，為何不自我反省，看看究竟是怎麼回事？ 比如從上的宗風，是諸佛頂上的族類。你既然承擔不了，所以我才方便勸你，但從迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）的門徑接續，頓悟超脫而去。這一門超越你的凡聖因果，超越他毗盧（Vairocana，光明遍照）的妙莊嚴世界海，超越他釋迦（Śākyamuni，佛教創始人）的方便之門，直接永劫不讓你有一物與你作眼見。為何不急急探究領悟？ 不要說我且等待三生兩生，久積凈業。仁者，你的宗乘是什麼事？不可靠你的身心用功莊嚴就能達到，不可靠他心通、宿命通就能得法。明白嗎？ 比如釋迦出頭來，作了如此多的變化，說了十二分教（佛教經典的十二種分類），如瓶子灌水一般，大作一場佛事給你看，此門中一點也用不上，用一毛頭的伎倆也不行。知道嗎？如同夢事，也如同說夢話，沙門（Śrāmaṇa，出家修道者）不應該出頭來。因為識得，知道嗎？識得就是大出脫，大出頭。所以說超，超越凡越聖，出生離死，離因離果，超毗盧，越釋迦，不被凡聖因果所欺騙，一切處無人識得你，知道嗎？ 不要只顧著貪戀生死愛網，被善惡業拘禁，沒有自由。即使你煉得身心如同虛空，即使你到達精明湛然不動搖的境界，也出不了他的識陰（Ālaya-vijñāna，阿賴耶識，第八識）。古人稱之為如急流水，水流湍急，不覺察而妄以為是平靜清澈。這樣修行，終究出不了輪迴的邊際，依舊被輪轉而去。所以說，諸行無常，即使是三乘（聲聞乘、緣覺乘、菩薩乘）的功果，也是如此可畏。若沒有道眼，也不算究竟。 何如從今日起，作為一個普普通通的凡夫，不用一毫的工夫，便頓悟超脫而去。明白嗎？

【English Translation】 English version: Self-Benefit and Benefiting Others Section. Looking around now, it's all dark and vast, like black juice. One can hardly save oneself, how can one save others? Kind sir, the Dharma connection is a great matter. Don't treat it lightly, gathering together to talk nonsense and waste time. Time is precious, what a pity for a great man. Why not reflect on yourself and see what's going on? For example, the ancestral style from above is the lineage of the Buddhas' crowns. Since you cannot bear this responsibility, I conveniently advise you to continue from Kāśyapa's (Kāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) gate and attain sudden transcendence. This gate transcends your mundane and saintly causes and effects, transcends his Vairocana's (Vairocana, the Illuminating One) wondrously adorned world-sea, transcends Śākyamuni's (Śākyamuni, the founder of Buddhism) expedient means, directly and eternally preventing anything from becoming visible to you. Why not urgently investigate and grasp it? Don't say, 'I'll wait for three or two lifetimes, accumulating pure karma for a long time.' Kind sir, what is your school's affair? It cannot be attained by adorning yourself through the efforts of your body and mind, nor can the Dharma be attained through telepathy or knowledge of past lives. Do you understand? For example, when Śākyamuni came forth, he performed so many transformations and spoke the twelve divisions of the teachings (the twelve categories of Buddhist scriptures), like pouring water from a bottle, putting on a grand Buddhist performance for you. None of this can be used in this gate, not even a hair's breadth of skill. Do you know? It's like a dream, or like sleep-talking. A Śrāmaṇa (Śrāmaṇa, a renunciate or ascetic) should not come forth. It's because of recognizing, do you know? Recognizing is great liberation, great emergence. Therefore, it is said to transcend, surpassing the mundane and the saintly, being born and leaving death, leaving cause and effect, transcending Vairocana, surpassing Śākyamuni, not being deceived by mundane and saintly causes and effects. No one recognizes you anywhere, do you know? Don't just cling to the net of love and desire of birth and death, being bound by good and evil karma, having no freedom. Even if you refine your body and mind to be like emptiness, even if you reach the state of clear and unwavering brilliance, you still cannot escape his Ālaya-vijñāna (Ālaya-vijñāna, the storehouse consciousness, the eighth consciousness). The ancients called it like a rapid stream, the flow is so fast that one mistakenly perceives it as calm and clear. Practicing like this, you will never escape the bounds of reincarnation, and will still be turned by the wheel. Therefore, it is said that all conditioned things are impermanent, even the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are so fearful. Without the eye of the Tao, it is not ultimate. How about starting from today, as an ordinary person, without using a single bit of effort, immediately attaining sudden transcendence? Do you understand?

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省心力么。還願樂么。勸汝我如今立地待汝覯去。不用汝加功練行。如今不恁么更待何時還肯么。還肯么。師有時上堂謂眾曰。是汝真實如是。又有時云。達磨如今現在。汝諸人還見么。師云。是諸人見有險惡。見有大蟲刀劍諸事逼汝身命。便生無限怕怖。如似什麼。恰如世間畫師。一般自畫作地獄變相。作大蟲刀劍了。好好地看了。卻自生怕怖。汝今諸人亦復如是。百般見有。是汝自幻出自生怕怖。亦不是別人與汝為過。汝今欲覺此幻惑么。但識取汝金剛眼睛。若識得不曾教汝有纖塵可得露現。何處更有虎狼刀劍解脅嚇得汝。直至釋迦如是伎倆。亦覓出頭處不得。所以我向汝道。沙門眼把定世界涵蓋乾坤不漏絲髮。何處更有一物為汝知見知么。如是出脫。如是奇特。何不究取。師云。汝諸人如似在大海里坐。沒頭水浸卻了。更展手問人乞水吃。還會么。夫學般若菩薩是大根器有大智慧始得。若有智慧即今便得出脫。若是根機遲鈍。直須勤苦忍耐日夜忘疲失食如喪考妣相似。恁么急切盡一生去。更得人荷挾克骨究實。不妨亦得覯去。且況如今誰是堪任受學底人。仁者莫只是記言記語恰似念陀羅尼相似。蹋步向前來。口裡哆哆啝啝地。被人把住詰問。著沒去處便瞋道。和尚不為我答話。恁么學事大苦。知么。有一般坐繩

【現代漢語翻譯】 現代漢語譯本： 省心力嗎？還願意嗎？勸你們我現在就站在這裡等你們去領會。不用你們再額外用功修行。現在不這樣，更待何時才肯呢？還肯嗎？ 老師有時上堂對大家說：『你們真實就是這樣。』有時又說：『達磨（Bodhidharma，禪宗始祖）如今就在這裡。你們大家看見了嗎？』 老師說：『你們看見有險惡，看見有老虎、刀劍等事物逼迫你們的性命，便產生無限的害怕。像什麼呢？就像世間的畫師一樣，自己畫出地獄變相，畫出老虎刀劍。好好地看了，卻自己生出害怕。你們現在也是這樣。百般所見，都是你們自己幻化出來，自己產生害怕。也不是別人和你們作對。你們現在想覺悟這幻惑嗎？只要認識你們的金剛眼睛。如果認識了，不曾教你們有絲毫塵埃可以顯露。哪裡還有虎狼刀劍能威脅嚇唬你們？』 『直至釋迦（Śākyamuni，佛教創始人）這樣的手段，也找不到出頭的地方。所以我對你們說，沙門（Śrāmaṇa，出家修行者）的眼睛把定了世界，涵蓋乾坤，不漏一絲一毫。哪裡還有一物讓你們去知見呢？知道嗎？這樣出脫，這樣奇特，為何不去探究呢？』 老師說：『你們就像坐在大海里，沒頂被水淹沒了，還伸手問人要水喝。會嗎？』 『學習般若（Prajñā，智慧）的菩薩（Bodhisattva，覺悟的有情）是大根器，有大智慧才能做到。若有智慧，現在就能得出脫。若是根機遲鈍，就必須勤苦忍耐，日夜忘記疲勞，廢寢忘食，如喪考妣一般。這樣急切地用盡一生去努力，再得到善知識的幫助，刻苦鉆研，或許也能領會。』 『且況如今誰是堪任受學的人呢？仁者不要只是記住言語，就像念陀羅尼（Dhāraṇī，咒語）一樣。踏步向前來，口裡哆哆啝啝地。被人抓住詰問，到了沒去處便生氣道：『和尚不為我答話。』這樣學佛事太苦了，知道嗎？』 『有一種坐禪的人…』

【English Translation】 English version: Is it effortless? Are you willing? I urge you, I am standing here now, waiting for you to comprehend. You don't need to put in extra effort to practice. If not now, when will you be willing? Are you willing? The teacher sometimes ascended the platform and said to the assembly, 'You are truly like this.' And sometimes he said, 'Bodhidharma (達磨，禪宗始祖) is here now. Do you all see him?' The teacher said, 'You see dangers, you see tigers, swords, and other things threatening your lives, and you generate endless fear. What is it like? It's just like a painter in the world, painting a hellish scene, painting tigers and swords. After looking at it carefully, they become afraid themselves. You are all like this now. All kinds of things you see are illusions you create yourself, generating fear yourself. It's not that others are doing it to you. Do you want to awaken from this illusion now? Just recognize your vajra (金剛) eyes. If you recognize them, I have never taught you that there is a speck of dust that can be revealed. Where else can tigers, wolves, and swords threaten and frighten you?' 'Even Śākyamuni's (釋迦，佛教創始人) methods cannot find a way out. That's why I say to you, the eyes of a Śrāmaṇa (沙門，出家修行者) hold the world firmly, encompassing the universe without leaking a single hair. Where else is there a thing for you to know and see? Do you know? Such liberation, such wonder, why not investigate it?' The teacher said, 'You are like sitting in the ocean, submerged in water over your head, and still reaching out to ask people for water to drink. Do you understand?' 'A Bodhisattva (菩薩，覺悟的有情) who studies Prajñā (般若，智慧) has great capacity and great wisdom to begin with. If you have wisdom, you can be liberated now. If your faculties are dull, you must be diligent, endure hardship, forget fatigue day and night, and be as grief-stricken as if you had lost your parents. If you strive so urgently throughout your life, and also receive the help of a good teacher, diligently study and practice, you may also be able to comprehend.' 'Moreover, who is worthy of receiving instruction now? Do not merely memorize words, like reciting a Dhāraṇī (陀羅尼，咒語). Stepping forward, muttering in your mouth. When someone grabs you and questions you, and you have nowhere to go, you get angry and say, 'The monk won't answer me.' Such learning is very painful, do you know?' 'There is a type of person who sits in meditation...'

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床和尚。稱為善知識。問著便動身動手點眼吐舌瞪視。更有一般便說。昭昭靈靈靈臺智效能見能聞。向五蘊身田里作主宰恁么為善知識大賺人。知么我今問汝。汝若認昭昭靈靈。是汝真實為什麼。瞌睡時又不成昭昭靈靈。若瞌睡時不是為什麼有昭昭時。汝還會么。遮個喚作認賊為子。是生死根本妄想緣氣。汝欲識此根由么。我向汝道。汝昭昭靈靈。只因前塵色聲香等法而有分別。便道此是昭昭靈靈。若無前塵汝此昭昭靈靈同於龜毛兔角。仁者。真實在什麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍遍周沙界。我今少分為汝智者。可以譬喻得解。汝見此南閻浮提日么。世間人所作興營養身活命種種心行作業。莫非承他日光成立。只如日體還有多般及心行么。還有不周遍處么。欲識此金剛體亦如是。只如今山河大地十方國土色空明暗及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業次受生果報有性無情。莫非承汝威光。乃至諸佛成道成果接物利生。莫非盡承汝威光。只如金剛體還有凡夫諸佛么。有汝心行么。不可道無便得當去也。知么汝既有如是奇特。當陽出身處何不發明取。便隨他向五蘊身田中鬼趣里作活計。直下自謾卻去。忽然無常殺境到來。眼目诪張。身見命見恁么時

大難枝荷。如生脫龜個相似大苦。仁者莫把瞌睡見解便當卻去。未解蓋覆得毛頭許。汝還知么。三界無安猶如火宅。且汝未是得安樂底人。只大作群隊幹他人世。遮邊那邊飛走野鹿相似。但知求衣為食。若恁么爭行他王道知么國王大臣不拘汝。父母放汝出家。十方施主供汝衣食。土地龍神護汝。也須具慚愧知恩始得。莫孤負人好。長連床上排行著地銷將去。道是安樂。未在皆是粥飯將養得。汝爛冬瓜相似變將去。土裡埋將去。業識茫茫無本可據。沙門因什麼到恁么地。只如大地上蠢蠢者。我喚作地獄劫住。如今若不了。明朝後日看變入驢胎馬肚裡。牽犁拽杷銜鐵負鞍。碓搗磨磨水火里燒煮。去大不容易。受大須恐懼。好是汝自累知么。若是了去直下永劫不曾教汝有遮個訊息。若不了此煩惱惡業因緣。未是一劫兩劫得休。直與汝金剛齊壽知么。南際長老到雪峰。雪峰令訪于師。師問曰。古人道。此事唯我能知長老作么生。南際曰。須知有不求知者(歸宗柔別拊掌三下)師曰。山頭和尚吃許多辛苦作么。雪峰因普請畬田。見一蛇以杖挑起召眾曰。看看以刀芟為兩段。師以杖拋于背後更不顧視。眾愕然。雪峰曰俊哉。師一日隨侍雪峰遊山。雪峰指一片地曰。此處造得一所無縫塔。師曰。高多少雪峰乃顧視上下。師曰。人天依

【現代漢語翻譯】 現代漢語譯本 大難枝荷（Danan Zhihe，人名）。就像活生生剝烏龜一樣痛苦。各位仁者，不要把打瞌睡的見解當作是了當的辦法而拋棄。即使你未曾理解到像毛髮尖端那樣微小的道理，你可知道嗎？三界沒有安寧，猶如火宅一般。而且你還不是一個得到安樂的人，只是大大地結成群伙，幹著與他人世俗相關的事情。像這邊那邊飛奔的野鹿一樣，只知道爲了衣食而奔波。如果這樣，怎麼能行持王道呢？國王大臣不會管束你，父母允許你出家，十方施主供養你衣食，土地龍神護佑你，你也必須具備慚愧之心，懂得感恩才能行。不要辜負了別人的好意。長連床上排著隊，就這樣白白地消磨時光，還說是安樂，其實還沒有達到，都是靠粥飯供養著。你就像爛冬瓜一樣，慢慢地腐爛，最終被埋進土裡。業識茫茫，沒有根本可以依靠。沙門（Shamen，出家修道的人）為什麼會落到這種地步？就像大地上蠢蠢蠕動的蟲子一樣，我稱之為地獄劫住。如今若是不了悟，明天后天就要看著自己變入驢胎馬肚裡，牽犁拉耙，口銜鐵器，揹負鞍韉，在碓搗磨磨，水火里燒煮，脫離出來非常不容易，應當感到非常恐懼。這都是你自己造成的，知道嗎？如果了悟了，就永遠不會讓你有這樣的訊息。如果不了悟這煩惱惡業的因緣，不是一劫兩劫就能停止的，直到與金剛（Jingang，比喻堅固不壞）一樣長壽，知道嗎？ 南際長老（Nanji Zhanglao，人名）到雪峰（Xuefeng，地名）。雪峰讓他去拜訪于師（Yushi，人名）。于師問：『古人說，此事唯我能知，長老你怎麼樣？』南際說：『須知有不求知者。』（歸宗柔（Guizong Rou，人名）拍掌三下）于師說：『山頭和尚吃這麼多辛苦做什麼？』雪峰因為普請（Puqing，普遍邀請）畬田（She tian，開墾田地），看見一條蛇，用杖挑起來，召集眾人說：『看看，用刀砍為兩段。』于師用杖把蛇拋到背後，不再回頭看。眾人都很驚訝。雪峰說：『俊哉！』于師一日隨侍雪峰遊山，雪峰指著一片地，說：『此處可以造一座無縫塔（Wufeng ta，比喻沒有破綻的境界）。』于師說：『高多少？』雪峰於是顧視上下。于師說：『人天依（Rentian yi，人天所依靠）。』

【English Translation】 English version Danan Zhihe (name of a person). It's like peeling a turtle alive, a great suffering. Kind ones, don't discard the understanding of drowsiness as a convenient solution. Even if you haven't understood a principle as tiny as the tip of a hair, do you know? The Three Realms are without peace, like a burning house. And you are not yet a person who has attained peace, but just forming large groups, doing things related to the secular world of others. Like wild deer running here and there, only knowing to strive for food and clothing. If so, how can you practice the Kingly Way? Kings and ministers will not restrain you, your parents allow you to leave home, benefactors from the ten directions provide you with food and clothing, the land and dragon gods protect you, you must also have a sense of shame and know gratitude to be able to do so. Don't let down the kindness of others. Lined up on long beds, just wasting time in vain, and saying it's peaceful, but it hasn't been achieved yet, all sustained by rice and porridge. You are like rotten winter melons, slowly decaying, and eventually buried in the soil. Karmic consciousness is vast and without a foundation to rely on. Why do Shamen (monks) fall into this state? Like the wriggling worms on the earth, I call it dwelling in a hellish kalpa. If you don't awaken now, tomorrow or the day after tomorrow you will see yourself transformed into a donkey's womb or a horse's belly, pulling plows and rakes, with iron bits in your mouth, carrying saddles, being pounded in mortars, ground in mills, burned and boiled in water and fire. It is very difficult to escape, and you should feel great fear. This is all caused by yourself, do you know? If you awaken, you will never be given such news. If you don't understand the causes and conditions of these afflictions and evil karma, it won't stop in one or two kalpas, but will last as long as Vajra (diamond, symbolizing indestructibility), do you know? Elder Nanji (name of a person) arrived at Xuefeng (place name). Xuefeng asked him to visit Yushi (name of a person). Yushi asked: 'The ancients said, this matter only I can know, what about you, Elder?' Nanji said: 'One must know that there are those who do not seek knowledge.' (Guizong Rou (name of a person) clapped three times) Yushi said: 'What is the mountain monk doing eating so much hardship?' Xuefeng, because of universally inviting to cultivate the terraced fields, saw a snake, picked it up with a staff, and summoned the crowd, saying: 'Look, cut it into two pieces with a knife.' Yushi threw the snake behind him with the staff and didn't look back. The crowd was astonished. Xuefeng said: 'Splendid!' One day, Yushi accompanied Xuefeng on a mountain tour. Xuefeng pointed to a piece of land and said: 'A seamless pagoda (Wufeng ta, metaphor for a state without flaws) can be built here.' Yushi said: 'How high?' Xuefeng then looked up and down. Yushi said: 'Reliance of humans and gods (Rentian yi, reliance of humans and gods).'

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報即不如和尚。若是靈山受記大遠在。雪峰曰。世界闊一尺古鏡闊一尺。世界闊一丈古鏡闊一丈。師指火爐曰。火爐闊多少。雪峰曰。如古鏡闊。師曰。老和尚腳跟未點地。師初受請住梅溪場普應院。中間遷止玄沙山。自是天下叢林海眾皆望風而賓之。閩帥王公請演無上乘。待以師禮。學徒餘八百室戶不閉。師上堂良久謂眾曰。我為汝得徹困也還會么。僧問。寂寂無言時如何師曰。寱語作么。曰本分事請師道。師曰。𥋙睡作么。曰學人即𥋙睡和尚如何。師曰。爭得恁么不識痛癢。又曰。可惜如許大師僧。千道萬里行腳到遮里。不消個𥋙睡寱語便屈卻去。問如何是學人自己。師曰。用自己作么。僧問。從上宗門中事。師此間如何言論。師曰。少人聽。僧曰請和尚直道。師曰。患聾作么又曰。仁者。如今事不獲已。教我抑下如是威光。苦口相勸。百千方便道如此如彼。共汝相知聞盡成顛倒知見。將此咽喉唇吻。只成得個野狐精業謾汝我。還肯么。只如有過無過唯我自知。汝爭得會。若是恁么人出頭來甘伏呵責。夫為人師匠大不易。須是善知識始得知。我如今恁么方便助汝。猶尚不能覯得。可中純舉宗乘。是汝向什麼處措。還會么。四十九年是方便。只如靈山會有百萬眾。唯有迦葉一人親聞。余盡不聞。汝道迦葉親聞事作么

【現代漢語翻譯】 現代漢語譯本： 說（報）不如和尚。若是靈山（Grdhrakuta，佛陀說法之地）受記，那就太遙遠了。雪峰（Xuefeng，禪師名號）說：『世界寬一尺，古鏡也寬一尺；世界寬一丈，古鏡也寬一丈。』 師父指著火爐說：『火爐有多寬？』 雪峰說：『像古鏡一樣寬。』 師父說：『老和尚你腳跟還沒站穩呢。』 師父最初受邀住在梅溪場的普應院，後來遷到玄沙山。從此，天下的叢林和僧眾都仰慕他，像賓客一樣前來拜訪。閩地的長官王公以對待老師的禮節，請師父宣講無上乘佛法。學徒有八百多人，家家戶戶都不用關門。師父上堂很久，對大家說：『我爲了你們真是累壞了，你們會嗎？』 有僧人問：『寂靜無言的時候怎麼樣？』 師父說：『說夢話幹什麼？』 僧人說：『這是本分事，請師父開示。』 師父說：『打瞌睡幹什麼？』 僧人說：『學人我打瞌睡，和尚您怎麼樣？』 師父說：『怎麼這麼不知痛癢？』 又說：『可惜了這麼多大師僧，千里迢迢來這裡參學，卻因為打瞌睡、說夢話而錯過了。』 問：『什麼是學人自己的本來面目？』 師父說：『要自己的本來面目幹什麼？』 有僧人問：『從上以來宗門中的事，師父您這裡如何談論？』 師父說：『很少有人聽得懂。』 僧人說：『請和尚直說。』 師父說：『你耳朵聾了嗎？』 又說：『各位仁者，現在事已至此，我不得不壓抑自己的威光，苦口婆心地勸說你們，用各種方便法門來說明如此這般，但你們聽了之後全都顛倒錯亂。用這咽喉唇舌，只會造作野狐精的業，欺騙你們和我自己。你們肯嗎？』 只有有沒有過錯，只有我自己知道，你們怎麼會明白？ 如果有這樣的人站出來，甘願接受呵責，那麼做人師父才不容易。必須是善知識才能明白。我現在這樣方便地幫助你們，你們尚且不能領會，更何況純粹地談論宗乘，你們又該如何應對？ 你們會嗎？ 四十九年說法都是方便，就像靈山法會上，有百萬大眾，只有迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）一人親耳聽聞，其餘的人都沒有聽到。你們說迦葉親聞的是什麼事？』

【English Translation】 English version: To report is not as good as the monk. If it is the prediction at Grdhrakuta (Vulture Peak, where the Buddha preached), it is too far away. Xuefeng (a Chan master) said, 'If the world is one chi (Chinese foot) wide, the ancient mirror is one chi wide; if the world is one zhang (Chinese measurement unit) wide, the ancient mirror is one zhang wide.' The master pointed to the stove and said, 'How wide is the stove?' Xuefeng said, 'As wide as the ancient mirror.' The master said, 'Old monk, your heels have not touched the ground yet.' The master was first invited to live in Puji Monastery in Meixi, and later moved to Xuansha Mountain. From then on, all the monasteries and monks in the world admired him and visited him as guests. The governor of Min, Lord Wang, invited the master to preach the unsurpassed Dharma, treating him with the respect due to a teacher. There were more than eight hundred disciples, and the doors of every household were left unlocked. The master sat in the hall for a long time and said to the assembly, 'I am exhausted for your sake, do you understand?' A monk asked, 'What about when there is silence and no words?' The master said, 'What are you doing, talking in your sleep?' The monk said, 'This is a matter of fundamental duty, please teach us, Master.' The master said, 'What are you doing, dozing off?' The monk said, 'I am dozing off, what about you, Master?' The master said, 'Why are you so insensitive?' He also said, 'It is a pity for so many great monks, traveling thousands of miles to study here, but missing the point because of dozing off and talking in their sleep.' Asked, 'What is the student's own self?' The master said, 'What do you need your own self for?' A monk asked, 'The matters of the ancestral school from the past, how do you discuss them here, Master?' The master said, 'Few people understand.' The monk said, 'Please speak directly, Master.' The master said, 'Are you deaf?' He also said, 'Benevolent ones, now that things have come to this, I have to suppress my own majestic light and earnestly advise you, using all kinds of expedient means to explain it in this way and that way, but after you hear it, you all become confused and inverted. Using these throats and lips, you only create the karma of a fox spirit, deceiving you and myself. Are you willing to do that?' Only whether there is fault or not, only I myself know, how can you understand? If there is such a person who comes forward and willingly accepts rebuke, then it is not easy to be a teacher. One must be a good advisor to understand. Now I am helping you in such an expedient way, and you still cannot comprehend, let alone purely discuss the teachings of the school, how will you deal with that? Do you understand? Forty-nine years of preaching are all expedient means, just like at the assembly on Vulture Peak, there were millions of people, but only Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) personally heard it, and the rest did not hear it. What do you say Mahakasyapa personally heard?'

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生。不可道如來無說說迦葉不聞聞。便得當。不可是汝修因成果。福智莊嚴底事。知么且如道。吾有正法眼付囑大迦葉。我道猶如話月。曹溪豎拂子如還指月。所以道。大唐國內宗乘中事。未曾見有一人舉唱。設有人舉唱。盡大地人失卻性命。如無孔鐵槌相似。一時亡鋒結舌去。汝諸人賴遇我。不惜身命。共汝顛倒知見。隨汝狂意。方有申問處。我若不共汝恁么有聞去。汝向什麼處得見我。會么大難。努力珍重。乃有偈曰。

萬里神光頂后相　　沒頂之時何處望 　事已成　　意亦休　　此個來蹤觸處周 　智者撩著便提取　　莫待須臾失卻頭

又偈曰。

玄沙游徑別　　時人切須知 　三冬陽氣盛　　六月降霜時 　有語非關舌　　無言切要詞 　會我最後句　　出世少人知

問四威儀外如何奉王。師曰。汝是王法罪人爭會問事。問古人拈槌豎拂。還當宗乘中事也無。師曰。不當。曰古人意作么生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。問如何是金剛力士。師乃吹之。文桶頭下山。師問。桶頭下山幾時歸。曰三五日。師曰。歸時有無底桶子將一擔歸。文無對(歸宗柔代云。和尚用作什麼)師有時垂語曰。諸方老宿盡道接物利生。且問汝。只如盲聾啞三種病人。汝作么生接。若拈

【現代漢語翻譯】 現代漢語譯本： 『生。』不可說如來沒有說法，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）沒有聽聞，聽聞就能領會。這不可說是你修因成果，福德智慧莊嚴的事，你知道嗎？比如說道，『我有正法眼藏付囑給大迦葉』，我說這就像用話語指月亮。曹溪（六祖慧能大師的道場）豎起拂塵也好像是指月亮。所以說，大唐國內宗門中的事，我沒曾見過有一個人提倡。假設有人提倡，全大地的人都會喪失性命，就像無孔的鐵錘一樣，一時之間讓人無法辯駁，結舌而去。你們這些人幸虧遇到我，不惜身命，和你們顛倒知見，順著你們的狂妄心意，才有提問的地方。我若不和你們這樣有所聽聞，你們從什麼地方能見到我？明白嗎？太難了。努力珍重。』於是有偈語說： 『萬里神光頂后相，沒頂之時何處望？事已成，意亦休，此個來蹤觸處周。智者撩著便提取，莫待須臾失卻頭。』 又說偈語： 『玄沙（唐代禪師）游徑別，時人切須知，三冬陽氣盛，六月降霜時。有語非關舌，無言切要詞，會我最後句，出世少人知。』 問：『在行住坐臥四威儀之外，如何侍奉王？』 師父說：『你是王法的罪人，怎麼會問這件事？』 問：『古人拈起槌子，豎起拂塵，還算是宗門中的事嗎？』 師父說：『不算。』 問：『古人的用意是什麼？』 師父舉起拂塵。僧人問：『宗門中的事如何？』 師父說：『等你領悟了就知道了。』 問：『什麼是金剛力士？』 師父就吹了一口氣。文桶頭下山，師父問：『桶頭下山什麼時候回來？』 回答說：『三五天。』 師父說：『回來的時候有沒有無底的桶子挑一擔回來？』 文桶頭無言以對。（歸宗柔代替回答說：『和尚您要用它做什麼？』）師父有時開示說：『各處的老宿都說接引眾生，利益眾生。』 且問你們，就像盲人、聾人、啞巴這三種病人，你們怎麼接引？如果拈起……

【English Translation】 English version: 『Birth.』 It cannot be said that the Tathagata (如來，another name for the Buddha) does not speak, nor that Kāśyapa (Mahākāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) does not hear. Hearing leads to understanding. It cannot be said that it is the result of your cultivation, the adornment of blessings and wisdom. Do you know? For example, it is said, 『I have entrusted the treasury of the true Dharma eye to Mahākāśyapa.』 I say this is like pointing at the moon with words. Caoxi (曹溪，the monastery of the Sixth Patriarch Huineng) raising the whisk is also like pointing at the moon. Therefore, it is said that within the affairs of the Chan (禪, Zen) school in the Tang Dynasty, I have never seen anyone advocate this. If someone were to advocate this, all the people on earth would lose their lives, like a hammer without a hole, leaving them speechless and unable to argue. You people are fortunate to have met me, not sparing my life, sharing your inverted views, and following your wild intentions, so that there is a place to ask questions. If I did not have such hearing with you, where would you see me? Do you understand? It is very difficult. Strive and cherish this.』 Then there is a verse that says: 『Ten thousand miles of divine light behind the crown, when the crown is submerged, where to look? The matter is done, the intention is also ceased, this coming trace pervades everywhere. The wise seize it when touched, do not wait a moment to lose your head.』 Another verse says: 『Xuansha's (玄沙，a Chan master of the Tang Dynasty) path is different, people must know, in the depths of winter, the yang energy flourishes, in the sixth month, frost falls. Speech is not about the tongue, silence is the essential word, understand my last phrase, few in the world know.』 Question: 『Outside the four dignities of walking, standing, sitting, and lying down, how does one serve the king?』 The master said: 『You are a criminal under the king's law, how can you ask such a question?』 Question: 『When the ancients picked up the hammer and raised the whisk, was that still part of the affairs of the Chan school?』 The master said: 『It was not.』 Question: 『What was the intention of the ancients?』 The master raised the whisk. The monk asked: 『What are the affairs of the Chan school like?』 The master said: 『You will know when you understand.』 Question: 『What is a Vajra (金剛，diamond; indestructible) warrior?』 The master blew a breath. Wen Tongtou (文桶頭，name of a person) went down the mountain, and the master asked: 『When will Tongtou return from the mountain?』 He replied: 『In three to five days.』 The master said: 『When you return, will you bring back a load with a bottomless bucket?』 Wen Tongtou was speechless. (Guizong Rou (歸宗柔，name of a person) replied on his behalf: 『What would the monk use it for?』) The master sometimes gave instructions, saying: 『The old monks everywhere all say that they receive and benefit beings.』 But let me ask you, how do you receive the three kinds of sick people, the blind, the deaf, and the mute? If you pick up…

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槌豎拂他眼且不見。共他說話耳又不聞口復啞。若接不得佛法盡無靈驗。時有僧出曰。三種病人和尚還許人商量否。師曰。許汝作么生商量。其僧珍重出。師曰。不是不是(法眼云。我當時見羅漢和尚舉此僧語。我便會三種病人。云居錫云。只如此僧會不會。若道會玄沙又道不是。若道不會法眼為什麼道。我因此僧語便會三種病人。上座無事上來商量大家要知)羅漢云。桂琛見有眼耳和尚作么生接。中塔云。三種病人即今在什麼處。又一僧云。非唯謾他兼亦自謾長慶棱來。師問。除卻藥忌作么生道。棱曰。憨作么。師曰。雪峰山橡子恰食來遮里雀兒放糞。師見僧來禮拜乃曰。禮拜著因我得禮拜汝。一日普請往海坑斫柴。見一虎。師曰。和尚虎。師曰。是汝虎。歸院后僧問。適來見虎云是汝。未審尊意如何。師曰。娑婆世界有四重障。若人透得許汝出陰界(東禪齊云。上座古人見了道。我身心如大地虛空。如今人還透得么)師問長生然和尚。維摩觀佛前際不來后際不去今則無住。汝作么生觀。對曰。放皎然過有商量。師曰。放汝過作么生。長生良久。師曰。教阿誰委。曰徒勞側耳。師曰。情知汝向山鬼窟里作活計(崇壽稠別長生云。喚什麼作如來)僧問師。學人為什麼道不得。師曰。逼塞汝口爭解道得(法眼云。古人恁

【現代漢語翻譯】 現代漢語譯本 槌豎拂他眼且不見。（槌：木槌；豎：豎起；拂：拂塵）即使有人用木槌豎起拂塵在他眼前，他也看不見。和他說話，耳朵也聽不見，嘴巴也說不出話。如果不能領會佛法，那就完全沒有用處。當時有個僧人出來說：『三種病人，和尚還允許人商量嗎？』 師父說：『允許你，你打算怎麼商量？』那僧人珍重地退了出去。師父說：『不是，不是。』（法眼禪師說：『我當時見羅漢和尚舉這個僧人的話，我便領會了三種病人。』云居錫禪師說：『只是這個僧人會不會呢？如果說會，玄沙禪師又說不是；如果說不會，法眼禪師為什麼說，我因此僧人的話便領會了三種病人？各位，沒事上來商量，大家要知道。』） 羅漢禪師說：『桂琛禪師見到有眼有耳的和尚，會怎麼接引他？』中塔禪師說：『三種病人現在在哪裡？』又一個僧人說：『不只是欺騙他，也欺騙了自己。』長慶棱禪師來參拜，師父問：『除了藥忌，怎麼說？』棱禪師說：『傻做什麼？』師父說：『雪峰山的橡子剛被吃完，這裡的雀兒就來拉屎。』 師父看見僧人來禮拜，就說：『禮拜著因，我才得禮拜你。』有一天，大家一起去海邊的坑裡砍柴，看見一隻老虎。師父說：『和尚，老虎。』師父說：『是你的老虎。』回到寺院后，僧人問：『剛才看見老虎，說「是你的」，不知道您的意思是什麼？』師父說：『娑婆世界有四重障，如果有人能透得過，就允許你出離陰界。』（東禪齊禪師說：『各位，古人見了道，我身心如大地虛空。現在人還能透得過嗎？』） 師父問長生然和尚：『維摩詰觀佛，前際不來，后際不去，現在則無住，你打算怎麼觀？』長生回答說：『放皎然過去，還有商量的餘地。』師父說：『放你過去，要教誰來證明？』回答說：『徒勞側耳傾聽。』師父說：『我知道你向山鬼窟里做活計。』（崇壽稠禪師對長生說：『叫什麼作如來？』） 僧人問師父：『學人為什麼說不出來？』師父說：『堵塞你的口，怎麼說得出來？』（法眼禪師說：『古人這樣……』）

【English Translation】 English version Even if someone raises a duster before his eyes, he cannot see. Speaking to him, his ears do not hear, and his mouth is mute. If he cannot grasp the Buddha-dharma, then it is completely useless. At that time, a monk came forward and said, 'Are the three kinds of sick people still allowed to discuss with the master?' The master said, 'Allowed. How do you intend to discuss?' The monk respectfully withdrew. The master said, 'No, no.' (Dharma Eye Zen Master said, 'I saw Lohan (Arhat) (one who has attained Nirvana) Monk cite this monk's words, and I understood the three kinds of sick people.' Yunju Xi Zen Master said, 'Does this monk understand or not? If he says he understands, Xuansha Zen Master says no; if he says he doesn't understand, why does Dharma Eye Zen Master say that he understood the three kinds of sick people from this monk's words? Everyone, come up and discuss if you have nothing to do, everyone wants to know.') Lohan Zen Master said, 'How would Guichen Zen Master receive a monk with eyes and ears?' Zhongta Zen Master said, 'Where are the three kinds of sick people now?' Another monk said, 'Not only deceiving him, but also deceiving oneself.' Changqing Leng Zen Master came to pay respects, and the master asked, 'Apart from medicine taboo, how do you say it?' Leng Zen Master said, 'What are you being foolish about?' The master said, 'The acorns of Snow Peak Mountain have just been eaten, and the sparrows here are already defecating.' The master saw a monk coming to bow and said, 'Bowing to the cause, I am able to bow to you.' One day, everyone went to the pit by the sea to chop firewood and saw a tiger. The master said, 'Monk, tiger.' The master said, 'It's your tiger.' After returning to the monastery, the monk asked, 'Just now, seeing the tiger, you said 'It's yours,' I don't know what your intention is?' The master said, 'The Saha world (the world we live in) has four layers of obstacles. If someone can penetrate them, they will be allowed to leave the realm of yin.' (Dongchan Qi Zen Master said, 'Everyone, the ancients saw and said, 'My body and mind are like the great earth and empty space.' Can people today still penetrate them?') The master asked Changsheng Ran (a monk's name) Zen Master, 'Vimalakirti (name of a famous Buddhist figure) contemplates the Buddha, the past does not come, the future does not go, and the present has no dwelling. How do you intend to contemplate?' Changsheng replied, 'Let Jiao Ran (another monk's name) pass, there is still room for discussion.' The master said, 'Let you pass, who should I teach to prove it?' He replied, 'It is futile to strain your ears to listen.' The master said, 'I know you are making a living in the mountain ghost cave.' (Chongshou Chou Zen Master said to Changsheng, 'What do you call Tathagata (another name for Buddha)?') A monk asked the master, 'Why can't the student say it?' The master said, 'Blocking your mouth, how can you say it?' (Dharma Eye Zen Master said, 'The ancients like that...')

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么道甚奇特。且問上座口是什麼)問凡有言句盡落卷樻。不落卷樻請和尚商量。師曰。拗折秤衡來與汝商量。問古人瞬視接人。和尚如何接人。師曰。我不瞬視接人。僧問。是什麼得恁么難見。師曰。只為太近(法眼云。也無可得近直下是上座)師在雪峰時光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住后問曰。光侍者打得鐵船也未。光無對(法眼代云。和尚終不恁么。法燈代云。請和尚下船。玄覺代云。貧兒思舊債)師一日遣僧送書上雪峰和尚。雪峰開緘唯白紙三幅。問僧會么。曰不會。雪峰曰。不見道。君子千里同風。其僧回舉似於師。師曰。遮老和尚蹉過也不知(東禪齊云。什麼處蹉過。若的蹉過師豈不會弟子意。若不恁么會。只如玄沙意作么生。若會便參取玄沙)師問鏡清。教中道。菩薩摩訶薩不見一法為大過失。且道不見什麼法。鏡清指露柱云。莫是不見遮個法么(同安顯別云。也知和尚不造次)師曰。浙中清水白米從汝吃。佛法未會在(玄覺云。且道玄沙恁么道意在什麼處。不見僧問洞山云。不見一法為大過失。此意如何。洞山云。不見一法好言語上座。一宿覺云。不見一法即如來方得名為觀自在普賢菩薩。又云。不見一法為大過失。是一個是兩個試斷看)僧問。承和尚有言。盡十方世界是一顆

【現代漢語翻譯】 現代漢語譯本 『有什麼特別的道理？』又問：『上座（對僧人的尊稱）的口是什麼？』（師）問：『凡是言語都落在書本里，不落在書本里的，請和尚商量。』師說：『折斷秤桿來與你商量。』問：『古人眨眼示意來接引人，和尚如何接引人？』師說：『我不眨眼示意來接引人。』僧人問：『是什麼東西這麼難以見到？』師說：『只因爲太近了。』（法眼（禪宗大師）說：『也沒有什麼可以接近的，當下就是上座。』）師在雪峰（地名）時，光侍者對師說：『師叔如果學得了禪，我某甲（說話人自稱）就打造鐵船下海去。』師住持后問：『光侍者打造了鐵船了嗎？』光沒有回答。（法眼代為回答說：『和尚終究不會那樣做。』法燈代為回答說：『請和尚下船。』玄覺代為回答說：『窮人想起舊債。』）師有一天派僧人送書給雪峰和尚，雪峰打開信封，只有三張白紙。問僧人：『會意嗎？』回答說：『不會。』雪峰說：『沒聽過說嗎？君子千里同風。』那僧人回來把情況告訴了師，師說：『這老和尚錯過了也不知道。』（東禪齊說：『在什麼地方錯過了？如果真的錯過了，師難道不會讓弟子明白他的意思嗎？如果不這樣理解，那麼玄沙（禪宗大師）的意思又是什麼呢？如果明白了就去參悟玄沙。』）師問鏡清：『經教中說：菩薩摩訶薩（ महानसत्व， महानसत्व，大菩薩）不見一法為大過失。那麼，到底不見什麼法？』鏡清指著露柱（柱子）說：『莫非是不見這個法嗎？』（同安顯別說：『也知道和尚不是隨便說說。』）師說：『浙中的清水白米任你吃，佛法還沒有領會。』（玄覺說：『那麼玄沙這樣說的意思是什麼呢？沒聽過僧人問洞山（禪宗大師）說：不見一法為大過失，此意如何？洞山說：不見一法好言語上座。一宿覺（禪宗大師）說：不見一法即如來，方得名為觀自在菩薩（अवलोकितेश्वर，अवलोकितेश्वर，觀世音菩薩），普賢菩薩（समन्तभद्र，समन्तभद्र，普賢菩薩）。又說：不見一法為大過失，是一個還是兩個，試著判斷看看。』）僧人問：『聽和尚說，盡十方世界（अनन्त लोकधातु，अनन्त लोकधातु，無盡的世界）是一顆……』

【English Translation】 English version 『What is so special about the Dao?』 Then asked: 『What is the mouth of the Upādhyāya (a respectful term for a monk)?』 (The master) asked: 『All words fall into the scriptures; if they don't fall into the scriptures, please discuss it with the abbot.』 The master said: 『I will break the scales to discuss it with you.』 Asked: 『The ancients winked to receive people; how does the abbot receive people?』 The master said: 『I do not wink to receive people.』 A monk asked: 『What is it that is so difficult to see?』 The master said: 『Only because it is too close.』 (Fayan (a Chan master) said: 『There is nothing to approach; it is the Upādhyāya right here.』) When the master was at Xuefeng (a place name), the attendant Guang said to the master: 『If my uncle learns Chan, I, Moujia (a self-reference), will build an iron boat and go to sea.』 After the master became the abbot, he asked: 『Has the attendant Guang built the iron boat yet?』 Guang had no answer. (Fayan answered on his behalf: 『The abbot would never do that.』 Fadeng answered on his behalf: 『Please, abbot, get on the boat.』 Xuanjue answered on his behalf: 『The poor man remembers the old debt.』) One day, the master sent a monk to deliver a letter to the abbot Xuefeng. Xuefeng opened the envelope and found only three blank sheets of paper. He asked the monk: 『Do you understand?』 The monk replied: 『No.』 Xuefeng said: 『Haven't you heard? Gentlemen from a thousand miles share the same customs.』 The monk returned and told the master about it. The master said: 『This old abbot missed it and doesn't even know it.』 (Dongchan Qi said: 『Where did he miss it? If he really missed it, wouldn't the master let his disciple understand his meaning? If you don't understand it this way, then what is the meaning of Xuansha (a Chan master)? If you understand, then go and study Xuansha.』) The master asked Jingqing: 『The teachings say: A Bodhisattva Mahāsattva (महासत्व, महासत्व, great Bodhisattva) not seeing a single dharma is a great fault. So, what dharma is not seen?』 Jingqing pointed to the pillar and said: 『Could it be that this dharma is not seen?』 (Tongan Xianbie said: 『I also know that the abbot is not speaking casually.』) The master said: 『You can eat the clear water and white rice from Zhejiang, but you have not yet understood the Buddha Dharma.』 (Xuanjue said: 『Then what is the meaning of Xuansha saying this? Haven't you heard a monk ask Dongshan (a Chan master): Not seeing a single dharma is a great fault, what does this mean? Dongshan said: Not seeing a single dharma is a good saying, Upādhyāya. Yisujue (a Chan master) said: Not seeing a single dharma is Tathagata (तथागत, तथागत, Thus Come One), and only then can one be called Avalokiteśvara Bodhisattva (अवलोकितेश्वर, अवलोकितेश्वर, Guanshiyin Bodhisattva), Samantabhadra Bodhisattva (समन्तभद्र, समन्तभद्र, Samantabhadra Bodhisattva). He also said: Not seeing a single dharma is a great fault; is it one or two? Try to judge.』) A monk asked: 『I heard the abbot say that the entire ten directions of the world (अनन्त लोकधातु, अनन्त लोकधातु, infinite world) is a single...』

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明珠。學人如何得會。師曰。盡十方世界是一顆明珠用會作么。師來日卻問其僧。盡十方世界是一顆明珠汝作么生會。對曰。盡十方世界是一顆明珠用會作么。師曰。知汝向山鬼窟里作活計(玄覺云。一般恁么道。為什麼卻成山鬼窟去)問如何是無縫塔。師曰。遮一縫大小(玄覺云。叢林中道恁么來。何處得無縫。還會得著不著)韋監軍來謁舉。曹山和尚甚奇怪。師乃問。撫州取曹山多少。韋指傍僧云。上座曾到曹山否。曰曾到。韋曰。撫州取曹山多少。曰一百二十里。韋曰。恁么即上座不到曹山。韋卻起禮拜師。師曰。監軍卻須禮此僧。此僧卻具慚愧(云居錫云。什麼處是此僧具慚愧。若檢得出許上座有行腳眼)西天有聲明三藏到。閩帥令與師相見。師以火箸敲銅爐問。是什麼聲。三藏對曰。銅鐵聲(法眼別云。請大師為大王。法燈別云。聽和尚問)師曰。大王莫受外國人謾。三藏無對(法眼代云。大師久受大王供養。法燈代云。卻是和尚謾大王)師南遊莆田縣排百戲迎接。來日師問小塘長老。昨日許多喧鬧向什麼處去也。小塘提起衲衣角。師曰。料掉勿交涉(法眼別云。昨日有多少喧鬧。法燈別云。今日更好笑)師問僧。乾闥婆城汝作么生會。僧曰。如夢如幻(法眼別敲物示之)師與地藏琛在方丈內說話夜深。侍

【現代漢語翻譯】 現代漢語譯本 明珠。學人如何得會？（學人如何領會明珠的真諦？）師曰：『盡十方世界是一顆明珠，用會作么？』（整個十方世界就是一顆明珠，還用得著去領會嗎？）師來日卻問其僧：『盡十方世界是一顆明珠，汝作么生會？』（第二天，禪師反問那個學僧：『整個十方世界就是一顆明珠，你又是如何領會的呢？』）對曰：『盡十方世界是一顆明珠，用會作么？』（學僧回答說：『整個十方世界就是一顆明珠，還用得著去領會嗎？』）師曰：『知汝向山鬼窟里作活計。』（禪師說：『我知道你只是在山鬼窟里混日子。』）（玄覺云：『一般恁么道，為什麼卻成山鬼窟去？』）（玄覺禪師評論說：『一般人都是這麼說，為什麼反而成了山鬼窟呢？』） 問：『如何是無縫塔？』（請問什麼是沒有縫隙的塔？）師曰：『遮一縫大小。』（禪師說：『這一條縫有多大？』）（玄覺云：『叢林中道恁么來，何處得無縫？還會得著不著？』）（玄覺禪師評論說：『叢林中人都是這麼說的，哪裡能找到沒有縫隙的東西呢？是領會到了，還是沒有領會到？』） 韋監軍來謁舉。曹山和尚甚奇怪。（韋監軍來拜訪，提到了曹山和尚非常奇特。）師乃問：『撫州取曹山多少？』（禪師於是問：『從撫州到曹山有多遠？』）韋指傍僧云：『上座曾到曹山否？』（韋監軍指著旁邊的僧人說：『這位上座曾經到過曹山嗎？』）曰：『曾到。』（僧人回答說：『曾經到過。』）韋曰：『撫州取曹山多少？』（韋監軍問：『從撫州到曹山有多遠？』）曰：『一百二十里。』（僧人回答說：『一百二十里。』）韋曰：『恁么即上座不到曹山。』（韋監軍說：『這麼說，上座並沒有到過曹山。』）韋卻起禮拜師。（韋監軍於是起身禮拜禪師。）師曰：『監軍卻須禮此僧，此僧卻具慚愧。』（禪師說：『監軍應該禮拜這位僧人，這位僧人才真正具有慚愧之心。』）（云居錫云：『什麼處是此僧具慚愧？若檢得出許上座有行腳眼。』）（云居錫禪師評論說：『這位僧人哪裡體現了慚愧之心？如果能檢查出來，就允許上座具有行腳的眼力。』） 西天有聲明三藏（Śūraṅgama-samādhi，精通聲明學的三藏法師）到。閩帥令與師相見。（一位來自西天，精通聲明學的三藏法師來到，閩地的長官命令他與禪師見面。）師以火箸敲銅爐問：『是什麼聲？』（禪師用火箸敲擊銅爐問道：『這是什麼聲音？』）三藏對曰：『銅鐵聲。』（三藏法師回答說：『是銅鐵的聲音。』）（法眼別云：『請大師為大王。』）（法眼禪師另外評論說：『請大師為大王說法。』）（法燈別云：『聽和尚問。』）（法燈禪師另外評論說：『聽和尚如何發問。』）師曰：『大王莫受外國人謾。』（禪師說：『大王不要被外國人欺騙了。』）三藏無對。（三藏法師無言以對。）（法眼代云：『大師久受大王供養。』）（法眼禪師代為回答說：『大師長期接受大王的供養。』）（法燈代云：『卻是和尚謾大王。』）（法燈禪師代為回答說：『其實是和尚在欺騙大王。』） 師南遊莆田縣排百戲迎接。（禪師南遊到莆田縣，當地安排了各種戲曲來迎接。）來日師問小塘長老：『昨日許多喧鬧向什麼處去也？』（第二天，禪師問小塘長老：『昨天那麼多的喧鬧都到哪裡去了呢？』）小塘提起衲衣角。（小塘長老提起僧袍的一角。）師曰：『料掉勿交涉。』（禪師說：『毫無關聯。』）（法眼別云：『昨日有多少喧鬧。』）（法眼禪師另外評論說：『昨天有多少喧鬧？』）（法燈別云：『今日更好笑。』）（法燈禪師另外評論說：『今天更好笑。』） 師問僧：『乾闥婆城（Gandharva-nagara，海市蜃樓）汝作么生會？』（禪師問僧人：『乾闥婆城，你是如何理解的？』）僧曰：『如夢如幻。』（僧人回答說：『如夢如幻。』）（法眼別敲物示之）（法眼禪師另外敲擊物體來開示。） 師與地藏琛（Dizang Chen，人名）在方丈內說話夜深。侍（禪師與地藏琛在方丈內談話到深夜，侍者...）

【English Translation】 English version A bright pearl. How does a student come to understand it?' The master said, 'The entire ten directions of the world are a single bright pearl; what need is there for understanding?' The next day, the master asked the monk, 'The entire ten directions of the world are a single bright pearl; how do you understand it?' The monk replied, 'The entire ten directions of the world are a single bright pearl; what need is there for understanding?' The master said, 'I know you are making a living in a mountain ghost cave.' (Xuanjue said, 'Generally speaking like this, why does it become a mountain ghost cave?') Asked, 'What is a seamless pagoda?' The master said, 'How big is this seam?' (Xuanjue said, 'In the monastic community, saying it like this, where can one find seamlessness? Do you understand it or not?') Military Inspector Wei came to visit and mentioned that the monk Caoshan (Mount Cao) was very strange. The master then asked, 'How far is it from Fuzhou to Caoshan?' Wei pointed to a monk nearby and said, 'Have you ever been to Caoshan?' The monk said, 'I have been there.' Wei said, 'How far is it from Fuzhou to Caoshan?' The monk said, 'One hundred and twenty li.' Wei said, 'In that case, you have not been to Caoshan.' Wei then got up and bowed to the master. The master said, 'The military inspector should bow to this monk; this monk truly possesses shame.' (Yunju Xi said, 'Where does this monk possess shame? If you can find it, I will allow the senior monk to have the eyes of a pilgrim.') A Śūraṅgama-samādhi (expert in Śūraṅgama-samādhi) Tripitaka (Buddhist scripture) from the Western Regions arrived. The governor of Min ordered him to meet with the master. The master struck the copper furnace with fire tongs and asked, 'What is this sound?' The Tripitaka replied, 'The sound of copper and iron.' (Fayan separately said, 'Please, Master, speak for the Great King.') (Fadeng separately said, 'Listen to the master's question.') The master said, 'Great King, do not be deceived by foreigners.' The Tripitaka had no reply. (Fayan replied on his behalf, 'Master has long received the Great King's offerings.') (Fadeng replied on his behalf, 'It is the master who is deceiving the Great King.') The master traveled south to Putian County, where a hundred plays were arranged to welcome him. The next day, the master asked Elder Xiaotang, 'Where have all the noises of yesterday gone?' Xiaotang raised the corner of his kasaya (monk's robe). The master said, 'Completely irrelevant.' (Fayan separately said, 'How much noise was there yesterday?') (Fadeng separately said, 'Today is even more laughable.') The master asked a monk, 'How do you understand a Gandharva-nagara (mirage)?' The monk said, 'Like a dream, like an illusion.' (Fayan separately knocked on an object to demonstrate.) The master and Dizang Chen (personal name) were talking in the abbot's room late at night. The attendant...

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者閉卻門。師曰。門總閉了。汝作么生得出去。琛曰。喚什麼作門(法燈別云。和尚莫欲歇去)師一日以杖拄地問長生曰。僧見俗見男見女見。汝作么生見。長生曰。和尚還見皎然見處么。師曰。相識滿天下。問承和尚有言。聞性遍周法界。雪峰打鼓遮里為什麼不聞。師曰。誰知不聞。問險惡道中以何為津樑。師曰。以汝眼為津樑。曰未得者如何。師曰。快救取。師與韋監軍吃果子。韋問。如何是日用而不知。師拈起果子曰吃。韋吃果子了。再問之。師曰。只者是日用而不知。普請般柴。師曰。汝諸人盡承吾力。一僧曰。既承師力何用普請。師叱之曰。不普請爭得柴歸。師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸什麼處。對曰。不知。師曰。情知汝不知(法眼別云喚什麼作佛)大普玄通到禮覲。師謂曰。汝在彼住莫誑惑人家男女。對曰。玄通只是開個供養門。晚來朝去爭敢作恁么事。師曰。事難。曰其情是難。師曰。什麼處是難處。曰為伊不肯承當。師便入方丈拄卻門。問學人乍入叢林乞師指個入路。師曰。還聞偃溪水聲否。曰聞。師曰。是汝入處。泉守王公請師登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨。公曰。請大師登樓。師視樓複視其人。乃曰。佛法不是此道理(

【現代漢語翻譯】 者閉卻門。師曰：『門總閉了，汝作么生得出去？』琛曰：『喚什麼作門？』（法燈別云：『和尚莫欲歇去。』） （有人）把門關上。 禪師說：『門都關上了，你怎麼樣才能出去？』 琛（僧人名）說：『把什麼叫做門？』（法燈禪師另外說：『和尚莫不是想要休息了？』） 師一日以杖拄地問長生曰：『僧見俗見男見女見，汝作么生見？』長生曰：『和尚還見皎然見處么？』 禪師有一天用禪杖拄著地問長生（僧人名）說：『（你）看見僧，看見俗人，看見男人，看見女人，你是怎麼看的？』 長生說：『和尚您還看見皎然（僧人名）的見解嗎？』 師問承和尚有言：『聞性遍周法界（佛教宇宙觀，指聲音的本性遍佈整個宇宙），雪峰打鼓遮里為什麼不聞？』師曰：『誰知不聞？』 禪師問承和尚說：『（我聽說）聞性的本性遍佈整個法界，雪峰（地名）打鼓，這裡為什麼聽不見？』 禪師說：『誰知道聽不見呢？』 問：『險惡道中以何為津樑（比喻引導人們脫離困境的方法）？』師曰：『以汝眼為津樑。』曰：『未得者如何？』師曰：『快救取。』 （有人）問：『在充滿危險的道路上，用什麼作為津樑？』 禪師說：『用你的眼睛作為津樑。』 （那人）問：『還沒有得到（開悟）的人該怎麼辦？』 禪師說：『趕快去解救（自己）。』 師與韋監軍吃果子。韋問：『如何是日用而不知？』師拈起果子曰：『吃。』韋吃果子了，再問之。師曰：『只者是日用而不知。』 禪師和韋監軍一起吃果子。 韋監軍問：『什麼是每天都在用卻不知道的（東西）？』 禪師拿起果子說：『吃。』 韋監軍吃完果子，又問了一遍。 禪師說：『就是這個（吃果子）就是每天都在用卻不知道的（東西）。』 普請般柴。師曰：『汝諸人盡承吾力。』一僧曰：『既承師力何用普請？』師叱之曰：『不普請爭得柴歸？』 大家一起搬柴。 禪師說：『你們這些人都是依靠我的力量。』 一個僧人說：『既然依靠師父的力量，為什麼還要大家一起搬柴呢？』 禪師呵斥他說：『不一起搬柴，怎麼能把柴搬回來呢？』 師問明真大師：『善財（《華嚴經》中人物）參彌勒（未來佛），彌勒指歸文殊（智慧的象徵），文殊指歸佛處，汝道佛指歸什麼處？』對曰：『不知。』師曰：『情知汝不知。』（法眼別云：『喚什麼作佛？』） 禪師問明真大師：『善財參拜彌勒，彌勒指引他去見文殊，文殊指引他去見佛，你說佛又指引他去哪裡？』 （明真大師）回答說：『不知道。』 禪師說：『果然知道你不知道。』（法眼禪師另外說：『把什麼叫做佛？』） 大普玄通到禮覲。師謂曰：『汝在彼住莫誑惑人家男女。』對曰：『玄通只是開個供養門，晚來朝去爭敢作恁么事？』師曰：『事難。』曰：『其情是難。』師曰：『什麼處是難處？』曰：『為伊不肯承當。』師便入方丈拄卻門。 大普玄通來拜見禪師。 禪師對他說：『你住在那裡，不要去迷惑人家的男女。』 （玄通）回答說：『玄通只是打開一個接受供養的門路，早晚來去，怎麼敢做那樣的事呢？』 禪師說：『這件事很難。』 （玄通）說：『（控制）自己的情慾很難。』 禪師說：『難在什麼地方？』 （玄通）說：『因為他們不肯承擔（責任）。』 禪師於是回到方丈室，關上了門。 問學人乍入叢林乞師指個入路。師曰：『還聞偃溪水聲否？』曰：『聞。』師曰：『是汝入處。』 （有人）問（一個）剛進入寺廟的學人，請求禪師指點一條入門的道路。 禪師說：『你聽到偃溪（地名）的水聲了嗎？』 （學人）回答說：『聽到了。』 禪師說：『那就是你入門的地方。』 泉守王公請師登樓。先語客司曰：『待我引大師到樓前，便舁卻梯。』客司稟旨。公曰：『請大師登樓。』師視樓複視其人，乃曰：『佛法不是此道理。』 泉州的王公邀請禪師登樓。 先告訴主管人員說：『等我把大師引到樓前，就把梯子搬走。』 主管人員遵照指示。 王公說：『請大師登樓。』 禪師看看樓，又看看王公，於是說：『佛法不是這個道理。』

【English Translation】 Someone closed the door. The Master said, 'The door is completely closed. How will you get out?' Chen (a monk's name) said, 'What do you call a door?' (Fadeng (a monk's name) added, 'Master, are you perhaps wanting to rest?') One day, the Master tapped the ground with his staff and asked Changsheng (a monk's name), 'Seeing monks, seeing laypeople, seeing men, seeing women, how do you see them?' Changsheng said, 'Does the Master still see the views of Jiaoran (a monk's name)?' The Master asked, referring to a saying by Monk Cheng, 'The nature of hearing pervades the entire Dharmadhatu (Buddhist cosmology, referring to the nature of sound pervading the entire universe). Why can't we hear the drums being beaten at Xuefeng (a place name) from here?' The Master said, 'Who knows that we can't hear it?' Someone asked, 'What serves as a ferry or bridge (metaphor for a method to guide people out of difficulties) in a dangerous path?' The Master said, 'Use your eyes as a ferry or bridge.' The person asked, 'What about those who haven't attained (enlightenment)?' The Master said, 'Quickly save yourselves.' The Master was eating fruit with Military Inspector Wei. Wei asked, 'What is it that we use daily without knowing it?' The Master picked up a fruit and said, 'Eating.' After Wei ate the fruit, he asked again. The Master said, 'This very thing (eating the fruit) is what we use daily without knowing it.' Everyone was asked to carry firewood. The Master said, 'All of you are relying on my strength.' A monk said, 'Since we are relying on the Master's strength, why do we need to carry firewood together?' The Master scolded him, saying, 'If we don't carry it together, how will we get the firewood back?' The Master asked Great Master Mingzhen, 'Sudhana (a figure in the Avatamsaka Sutra) visited Maitreya (the future Buddha), Maitreya directed him to Manjusri (symbol of wisdom), and Manjusri directed him to the Buddha. Where do you say the Buddha directs him?' He replied, 'I don't know.' The Master said, 'I knew you didn't know.' (Fayan (a monk's name) added, 'What do you call Buddha?') Da Pu Xuantong came to pay respects. The Master said to him, 'While you live there, don't deceive the men and women of the households.' He replied, 'Xuantong is only opening a door for offerings. Coming and going morning and evening, how would I dare to do such a thing?' The Master said, 'It's difficult.' He said, 'The emotions are difficult.' The Master said, 'Where is the difficulty?' He said, 'Because they are unwilling to take responsibility.' The Master then entered his room and closed the door. Someone asked a newcomer to the monastery to ask the Master to point out a path for entering. The Master said, 'Do you hear the sound of the water in Yanxi (a place name)?' He replied, 'I hear it.' The Master said, 'That is where you enter.' Prefect Wang of Quanzhou invited the Master to ascend the tower. He first told the clerk, 'Wait until I lead the Master to the front of the tower, then remove the ladder.' The clerk followed the order. The Prefect said, 'Please, Master, ascend the tower.' The Master looked at the tower and then at the Prefect, and said, 'The Dharma is not this kind of principle.'

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法眼云。未舁梯時一日幾度登樓)師與泉守在室中說話。有一沙彌揭簾入見。卻退步而出。師曰。那沙彌好與二十拄杖。曰恁么即某甲罪過(同安顯別云。祖師來也)師曰。佛法不恁么(鏡清云。不為打水。有僧問。不為打水意作么生。鏡清云。青山碾為塵敢保勿閑人。東禪齊云。只如玄沙意作么生。或云。直饒恁么去也好與拄杖。或云。事在當機。或云。拈破會處。此三說還會玄沙意也無)師應機接物僅三十祀。致青原石頭之𤀹流。迨今不絕。轉導來際。所演法要有大小錄行於海內。自余語句各隨門弟子章及諸方徴舉出焉。梁開平二年戊辰十一月二十七日示疾而終。壽七十有四。臘四十有四。閩帥為之樹塔。

福州長慶慧棱禪師杭州鹽官人也。姓孫氏。幼歲稟性淳澹。年十三于蘇州通玄寺出家登戒。歷參禪肆。唐乾符五年入閩中謁西院訪靈云。尚有凝滯。后之雪峰疑情冰釋。因問。從上諸聖傳受一路請垂指示。雪峰默然。師設禮而退。雪峰莞爾而笑。異日雪峰謂師曰。我尋常向師僧道。南山有一條鱉鼻蛇。汝諸人好看取。對曰。今日堂中大有人喪身失命。雪峰然之。師入方丈參。雪峰曰。是什麼。師曰。今日天晴好普請。自此酬問未嘗爽于玄旨。乃述悟解。頌曰。

萬象之中獨露身　　唯人自肯乃方親

【現代漢語翻譯】 現代漢語譯本： 法眼禪師說：『未架梯子時，一天幾次登上樓？』 禪師與泉州的官員在房間里談話。有一個沙彌（小和尚）掀開簾子進來拜見，然後退步出去。禪師說：『那個沙彌應該打二十拄杖。』 有人說：『這樣說來，那就是我的罪過了。』（同安顯禪師另外說道：『祖師來了。』） 禪師說：『佛法不是這樣的。』（鏡清禪師說：『不是爲了打水。』 有僧人問：『不是爲了打水，那是什麼意思？』 鏡清禪師說：『青山碾為塵，敢保沒有閑人。』 東禪齊禪師說：『就像玄沙禪師的意思是什麼？』 有人說：『即使那樣做，也應該打拄杖。』 有人說：『事情在於當下的機緣。』 有人說：『揭示領悟之處。』 這三種說法，能領會玄沙禪師的意思嗎？） 禪師應機接物，僅僅三十年，成就了青原行思、石頭希遷的源流，直到今天也沒有斷絕，引導著未來。所演說的法要，有大小記錄流傳於海內。其餘的語句，各自隨著門下弟子記錄以及各方人士的徵引而流傳。 梁朝開平二年戊辰十一月二十七日，禪師示現疾病而圓寂，享年七十四歲，僧臘四十四年。閩地的長官為他建造了塔。

福州長慶慧棱禪師，是杭州鹽官人，姓孫。從小稟性淳樸淡泊。十三歲在蘇州通玄寺出家受戒。歷經參訪各處禪林。唐朝乾符五年，進入閩地拜訪西院，拜訪靈云禪師，但仍然有疑慮。後來在雪峰禪師處，疑情冰釋。於是問道：『從上以來，諸位聖賢傳授的道路，請您指示。』 雪峰禪師沉默不語。禪師行禮後退下。雪峰禪師莞爾一笑。 後來有一天，雪峰禪師對禪師說：『我常常對僧人說，南山有一條鱉鼻蛇，你們大家要好好看清楚。』 禪師回答說：『今天堂中大有人喪身失命。』 雪峰禪師認可了他的說法。 禪師進入方丈室參拜。雪峰禪師問：『是什麼？』 禪師說：『今天天氣晴朗，適合普請（集體勞動）。』 從此以後，禪師的回答沒有不符合玄妙的宗旨。於是陳述自己的悟解，作頌說：

『萬象之中獨露身， 唯人自肯乃方親。』

【English Translation】 English version: Fayan (Dharma Eye) said: 'Before the ladder is erected, how many times a day do you ascend the tower?' The Master was speaking with the official of Quanzhou in a room. A Shami (novice monk) lifted the curtain and entered to pay respects, then retreated. The Master said: 'That Shami should be given twenty blows with a staff.' Someone said: 'In that case, that would be my fault.' (Xian of Tongan said separately: 'The Patriarch has arrived.') The Master said: 'The Dharma is not like that.' (Jingqing said: 'Not for drawing water.' A monk asked: 'What is the meaning of not drawing water?' Jingqing said: 'Grind the green mountains into dust, I dare to guarantee there are no idle people.' Chan of Dongchan said: 'Just like what is the meaning of Xuansha?' Someone said: 'Even if you go like that, you should still be given a staff.' Someone said: 'The matter lies in the present opportunity.' Someone said: 'Reveal the place of understanding.' Can these three sayings comprehend the meaning of Xuansha?) The Master responded to opportunities and received beings for only thirty years, accomplishing the lineage of Qingyuan Xingsi and Shitou Xiqian, which has not been cut off to this day, guiding the future. The essential Dharma teachings he expounded have major and minor records circulating within the country. The remaining sayings are recorded by his disciples and cited by various people. On the twenty-seventh day of the eleventh month of the year Wuchen in the Kaiping era of the Liang Dynasty, the Master manifested illness and passed away, at the age of seventy-four, with forty-four years as a monk. The governor of Min built a pagoda for him.

Chan Master Huileng of Changqing in Fuzhou was a native of Yanguan in Hangzhou, with the surname Sun. From a young age, he was naturally pure and simple. At the age of thirteen, he left home and received the precepts at Tongxuan Temple in Suzhou. He visited various Chan monasteries. In the fifth year of Qianfu in the Tang Dynasty, he entered Min and visited Xiyuan, calling on Lingyun, but still had doubts. Later, at Xuefeng's place, his doubts melted away. Thereupon, he asked: 'From the past, the path transmitted by all the sages, please instruct me.' Xuefeng remained silent. The Master bowed and withdrew. Xuefeng smiled slightly. Later, one day, Xuefeng said to the Master: 'I often say to the monks, there is a soft-shelled turtle-nosed snake on Nanshan, you all must watch it carefully.' The Master replied: 'Today, there are many in the hall who will lose their lives.' Xuefeng approved of his statement. The Master entered the abbot's room to pay respects. Xuefeng asked: 'What is it?' The Master said: 'Today the weather is clear, suitable for universal labor (puqing).' From then on, the Master's answers never deviated from the profound meaning. Thereupon, he stated his understanding and composed a verse:

'Within the myriad phenomena, the self alone is revealed, Only when one personally affirms it, is one truly intimate.'

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昔時謬向途中覓　　今日看如火里冰

師在西院問詵上座曰。遮里有象骨山汝曾到么。曰不曾到。師曰。為什不到。曰自有本分事。師曰。作么生是上座本分事。詵乃提起衲衣角。師曰。為當只遮個別更有。曰上座見什麼。師曰。何得龍頭蛇尾。師在宣州保福。后辭歸雪峰。保福問師曰。山頭和尚或問上座信作么生只對。師曰。不避腥膻亦有少許。曰通道什麼。師曰。教我分付阿誰。曰從展雖有此語。未必有恁么事。師曰。若然者前程全自阇梨。師與保福遊山。保福問。古人道妙峰山頂。莫即遮個便是也無。師曰。是即是可惜許(僧問鼓山。只如棱和尚恁么道。意作么生。鼓山云。孫公若無此語。可謂髑髏遍野。白骨連山)師來往雪峰二十九載。至天祐三年受泉州刺史王延彬請。住招慶初開堂。日公朝服趨隅曰。請師說法。師曰。還聞么。公設拜。師曰。雖然如此慮恐有人不肯。於是敷揚祖意隨機與奪。故毳容憧憧日資道化。后閩帥請去長樂府之西院。奏額曰長慶。號超覺大師。上堂良久謂眾曰。還有人相悉么。若不相悉欺謾兄弟去。只今有什麼事。莫有窒塞也無。復是誰家屋裡事。不肯當荷更待何時。若是利根參學不到遮里來。還會么。如今有一般行腳人。耳里總滿也。假饒收拾得底。還當諸人行腳事么。

【現代漢語翻譯】 現代漢語譯本 往昔我錯誤地在途中尋覓真理，如今看來，它就像火中的冰一樣顯而易見。

長慶禪師在西院問詵上座（資深僧人）說：『這裡有象骨山（地名），你曾經去過嗎？』詵回答說：『不曾去過。』禪師說：『為什麼不去？』詵說：『自有我的本分事要做。』禪師說：『怎麼才是上座的本分事？』詵於是提起他的衲衣（僧衣）一角。禪師說：『是隻有這個，還是另有其他？』詵反問道：『上座您見到什麼了？』禪師說：『怎麼虎頭蛇尾的？』

長慶禪師在宣州保福寺，後來辭別要回雪峰寺。保福禪師問他說：『雪峰寺的和尚如果問上座，你如何回答？』禪師說：『我不避諱腥膻（指世俗之事），也略懂一些。』保福禪師問：『通道什麼？』禪師說：『教我分付給誰呢？』保福禪師說：『從展禪師雖然有此語，未必真有此事。』禪師說：『如果這樣，前程全靠阇梨（弟子）。』

長慶禪師與保福禪師一同遊山，保福禪師問：『古人說的妙峰山頂，莫非就是這個地方嗎？』禪師說：『是倒是，可惜了。』（有僧人問鼓山禪師：『棱和尚這樣說，是什麼意思？』鼓山禪師說：『孫公如果沒有這句話，可謂是髑髏遍野，白骨連山。』）

長慶禪師來往雪峰寺二十九年，到天祐三年，接受泉州刺史王延彬的邀請，住在招慶寺初次開堂說法。王延彬穿著官服走到角落說：『請師父說法。』禪師說：『聽見了嗎？』王延彬行禮。禪師說：『雖然如此，恐怕有人不肯。』於是宣揚祖師的意旨，隨機應變地進行引導，所以僧眾日漸增多，資助了道業的弘揚。後來閩地的長官請他去長樂府的西院，上奏朝廷賜額為長慶寺，號稱超覺大師。上堂良久，對眾人說：『還有人相互瞭解嗎？如果不瞭解，那就是欺騙兄弟了。現在有什麼事？莫非有什麼窒礙嗎？這又是誰家屋裡的事？不肯承擔，更待何時？如果是利根的人，參學不到這裡來，也會明白嗎？如今有一類行腳僧（雲遊僧），耳朵里總是滿滿的。即使收拾得了，還算是諸位行腳的事嗎？』

【English Translation】 English version In the past, I mistakenly sought the truth on the road; today, it appears as obvious as ice in fire.

Master Changqing asked Venerable Shen (a senior monk) at the West Courtyard, 'Have you ever been to Elephant Bone Mountain (a place name) here?' Shen replied, 'I have not.' The Master said, 'Why haven't you gone?' Shen said, 'I have my own duties to attend to.' The Master said, 'What are the Venerable's duties?' Shen then raised a corner of his kasaya (monk's robe). The Master said, 'Is it only this, or is there something else?' Shen asked in return, 'What do you see, Master?' The Master said, 'Why is it a dragon's head and a snake's tail?'

Master Changqing was at Baofu Temple in Xuanzhou. Later, he bid farewell to return to Xuefeng Temple. Master Baofu asked him, 'If the monks at Xuefeng Temple ask you, how will you respond?' The Master said, 'I do not avoid the stench of meat (referring to worldly affairs), and I also understand a little.' Master Baofu asked, 'Believe in what?' The Master said, 'Who should I entrust it to?' Master Baofu said, 'Although Master Congzhan has said this, it may not be true.' The Master said, 'If that's the case, the future depends entirely on you, acarya (disciple).'

Master Changqing and Master Baofu were traveling in the mountains together. Master Baofu asked, 'Is the summit of Wonderful Peak Mountain, as the ancients said, perhaps this place?' The Master said, 'It is, but it's a pity.' (A monk asked Master Gushan, 'What is the meaning of Master Leng's words?' Master Gushan said, 'If Duke Sun had not said this, it would be a field of skulls and a mountain of bones.')

Master Changqing traveled to and from Xuefeng Temple for twenty-nine years. In the third year of Tianyou, he accepted the invitation of Wang Yanbin, the prefect of Quanzhou, and resided at Zhaoqing Temple, where he first opened the Dharma hall to preach. Wang Yanbin, wearing his official robes, walked to the corner and said, 'Please, Master, preach the Dharma.' The Master said, 'Did you hear it?' Wang Yanbin bowed. The Master said, 'Although this is so, I am afraid that some people will not agree.' Therefore, he promoted the meaning of the Patriarchs and guided people according to their individual capacities, so the number of monks gradually increased, and it supported the propagation of the Way. Later, the officials of Min invited him to the West Courtyard of Changle Prefecture, and they petitioned the court to grant the name Changqing Temple, with the title Great Master Chaojue. After a long time in the hall, he said to the crowd, 'Does anyone understand each other? If you don't understand, you are deceiving your brothers. What is happening now? Is there any obstruction? Whose family's affair is this? If you are unwilling to take responsibility, when will you wait? If you are a person of sharp faculties, even if you don't come here to study, will you understand? Nowadays, there are some wandering monks (traveling monks) whose ears are always full. Even if they can collect something, is it still the affair of your wandering?'

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時有僧問。行腳事如何學。師曰。但知就人索取。又問。如何是獨脫一路。師曰。何煩更問。又問。名言妙義教有所詮。不涉三科請師直道。師曰。珍重。師乃謂眾曰。明明歌詠汝尚不會。忽被暗來底事汝作么生。又僧問。如何是暗來底事。師曰。喫茶去。中塔云。便請和尚相伴。問如何是不隔毫端底事。師曰。當不當。問如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問我與汝道。僧再問之師露膊而坐。僧禮拜。師曰。汝作么生會。僧曰。今日風起。師曰。恁么道未定人見解。汝于古今中有什麼節要齊得長慶。若舉得許汝作話主。其僧但立而已。師卻問。汝是什麼處人。曰向北人。師曰。南北三千里外學妄語作么。僧無對。師上堂良久曰。莫道今夜較些子。便下坐。問如何是合聖之言。師曰大小長慶被汝一問口似匾擔。僧曰。何故如此。師曰。適來問什麼。師謂眾曰。我若純舉唱宗乘。須閉卻法堂門。所以盡法無民。時有僧曰。不怕無民請師盡法。師曰。還委落處么。問如何是西來意。師曰。香嚴道底一時坐卻。師有時示眾曰。總似今夜老胡有望。保福聞之乃曰。總似今夜老胡絕望(玄覺云。恁么道。是相見語不是相見語。東禪齊云。此二尊宿語一般各有道理。眾中道總似如此嫌什麼。又道總似今夜堪作什

【現代漢語翻譯】 現代漢語譯本 當時有僧人問道：『行腳（xíng jiǎo，指雲遊參學）這件事該如何學習？』 趙州禪師說：『只要知道向人索取。』 又問：『如何是獨脫一路？』 趙州禪師說：『何必再問？』 又問：『名言妙義，教義有所詮釋，不涉及見、思、修三科，請禪師直說。』 趙州禪師說：『珍重。』 趙州禪師於是對大眾說：『明明歌詠，你們尚且不會，忽然被暗中來的事情撞上，你們又該怎麼辦？』 又有僧人問：『如何是暗中來的事情？』 趙州禪師說：『喫茶去。』 中塔禪師說：『請和尚相伴。』 問：『如何是不隔毫端的事情？』 趙州禪師說：『當不當？』 問：『如何才能做到不疑不惑？』 趙州禪師於是伸出兩手。僧人沒有說話。 趙州禪師說：『你再問我，我就告訴你。』 僧人再次問，趙州禪師露出肩膀坐著。 僧人禮拜。 趙州禪師說：『你作何理解？』 僧人說：『今日風起。』 趙州禪師說：『這樣說，還未確定人的見解。你于古今之中有什麼節要，能與長慶禪師齊等？若能舉出，就允許你做說法的主人。』 那僧人只是站著。 趙州禪師反問：『你是什麼地方人？』 答：『向北人。』 趙州禪師說：『南北三千里之外，學妄語做什麼？』 僧人無言以對。 趙州禪師上堂，良久才說：『莫說今夜好些。』便下座。 問：『如何是合乎聖人之言？』 趙州禪師說：『大小長慶禪師被你一問，口似扁擔。』 僧人說：『為何如此？』 趙州禪師說：『剛才問什麼？』 趙州禪師對大眾說：『我若純粹宣講宗乘，須得關閉法堂門。所以盡法無民。』 當時有僧人說：『不怕無民，請禪師盡法。』 趙州禪師說：『還知道落腳處嗎？』 問：『如何是西來意（xī lái yì，指禪宗的宗旨）？』 趙州禪師說：『香嚴智閑（Xiāngyán Zhìxián）所說的，一時坐卻。』 趙州禪師有時向大眾開示說：『總像今夜，老胡還有希望。』 保福禪師聽了后說：『總像今夜，老胡絕望。』（玄覺禪師說：『這樣說，是相見語，不是相見語。』東禪齊禪師說：『這兩位尊宿的話，一般各有道理。』眾中道：『總像如此，嫌什麼？』又道：『總像今夜堪作什麼？』

【English Translation】 English version At that time, a monk asked: 'How should one learn the matter of wandering on foot (xíng jiǎo, referring to traveling and studying)?' Master Zhao Zhou said: 'Just know how to ask from others.' He further asked: 'What is the single path of complete liberation?' Master Zhao Zhou said: 'Why bother asking again?' He further asked: 'Words and subtle meanings, teachings that are explained, not involving the Three Categories (見、思、修), please, Master, speak directly.' Master Zhao Zhou said: 'Take care.' Master Zhao Zhou then said to the assembly: 'Even clear singing you still don't understand. If suddenly struck by the matter that comes in the dark, what will you do?' Another monk asked: 'What is the matter that comes in the dark?' Master Zhao Zhou said: 'Go drink tea.' Zen Master Zhong Ta said: 'Please, venerable monk, accompany me.' Asked: 'What is the matter that is not separated by a hair's breadth?' Master Zhao Zhou said: 'Appropriate or not?' Asked: 'How can one attain freedom from doubt and confusion?' Master Zhao Zhou then extended both hands. The monk did not speak. Master Zhao Zhou said: 'If you ask me again, I will tell you.' The monk asked again, and Master Zhao Zhou sat with his shoulder exposed. The monk prostrated. Master Zhao Zhou said: 'How do you understand it?' The monk said: 'Today the wind rises.' Master Zhao Zhou said: 'Saying it like that, the person's understanding is not yet settled. Among the past and present, what essential point do you have that can equal Changqing (Chángqìng)? If you can bring it forth, I will allow you to be the master of discourse.' That monk just stood there. Master Zhao Zhou asked in return: 'Where are you from?' He replied: 'From the north.' Master Zhao Zhou said: 'Three thousand miles outside of the north and south, what are you doing learning false speech?' The monk had no reply. Master Zhao Zhou ascended the hall, and after a long time, said: 'Don't say tonight is a little better.' Then he descended the seat. Asked: 'What is speech that accords with the sage?' Master Zhao Zhou said: 'Great Changqing (Chángqìng) has his mouth like a flat carrying pole from your question.' The monk said: 'Why is it like this?' Master Zhao Zhou said: 'What did you ask just now?' Master Zhao Zhou said to the assembly: 'If I purely expound the ancestral vehicle, I must close the Dharma hall door. Therefore, exhausting the Dharma without people.' At that time, a monk said: 'Not afraid of having no people, please, Master, exhaust the Dharma.' Master Zhao Zhou said: 'Do you still know the place to land?' Asked: 'What is the meaning of Bodhidharma's coming from the West (xī lái yì, referring to the essence of Zen Buddhism)?' Master Zhao Zhou said: 'Xiangyan Zhixian's (Xiāngyán Zhìxián) saying, all at once sit down.' Master Zhao Zhou sometimes instructed the assembly, saying: 'Altogether like tonight, the old barbarian still has hope.' Zen Master Baofu, hearing this, then said: 'Altogether like tonight, the old barbarian is hopeless.' (Zen Master Xuanjue said: 'Saying it like that, is it speech of meeting, or not speech of meeting?' Zen Master Dongchan Qi said: 'These two venerable monks' words are generally each with their own reason.' The assembly said: 'Altogether like this, what is disliked?' Also said: 'Altogether like tonight, what can be done?'

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么。若如此會欠悟在)安國瑫和尚新得師號。師去賀。瑫出接。師問曰。師號來耶。曰來也。師曰。是什麼號。曰明真。師乃展手。瑫曰。什麼處去來。師曰。幾不問過。師問僧。什麼處來。曰鼓山來。師曰。鼓山有不跨石門底句。有人借問汝作么生道。曰昨夜報慈宿。師曰。拍脊棒汝又作么生。曰和尚若行此棒不虛受人天供養。師曰。幾放過。問古人有言。相逢不擎出舉意便知有時如何。師曰。知有也未(僧將前語問保福。福云。此是誰語。僧云丹霞語。福云。去莫妨我打睡)師入僧堂舉起疏頭曰。見即不見還見么。眾無對(法眼代云。縱受得到別處亦不敢呈人)師到羅山見新制龕子。師以杖敲之。曰。大殺豫備。羅山曰。拙佈置。師曰。還肯入也無。羅山曰吽。師上堂大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有什麼長處。便教大眾禮拜。眾無對。問如何是文彩未生時事。師曰。汝先舉我后舉。其僧但立而已(法眼別云。請和尚舉)師曰。汝作么生舉。僧曰。某甲截舌有分。保福遷化。人問師。保福拋卻殼漏子向什麼處去也。師曰。且道保福在那個殼漏子里(法眼別云。那個是保福殼漏子)閩帥夫人崔氏(奉道自稱練師)遣使送衣物至。云練師令就大師請取回信。師曰。傳語練師領取回信。須臾使卻

【現代漢語翻譯】 現代漢語譯本 么。若如此會欠悟在)安國瑫和尚新得師號。師去賀。瑫出接。師問曰。『師號來耶？』曰：『來也。』師曰：『是什麼號？』曰：『明真。』師乃展手。瑫曰：『什麼處去來？』師曰：『幾不問過。』師問僧：『什麼處來？』曰：『鼓山來。』師曰：『鼓山有不跨石門底句，有人借問汝作么生道？』曰：『昨夜報慈宿。』師曰：『拍脊棒汝又作么生？』曰：『和尚若行此棒，不虛受人天供養。』師曰：『幾放過。』問：『古人有言，相逢不擎出，舉意便知有時如何？』師曰：『知有也未？』(僧將前語問保福(禪師名號)，福(保福)云：『此是誰語？』僧云：『丹霞(禪師名號)語。』福(保福)云：『去莫妨我打睡。』)師入僧堂，舉起疏頭曰：『見即不見，還見么？』眾無對(法眼(禪師名號)代云：『縱受得到，別處亦不敢呈人。』)師到羅山(地名)，見新制龕子。師以杖敲之，曰：『大殺豫備。』羅山(地名)曰：『拙佈置。』師曰：『還肯入也無？』羅山(地名)曰：『吽。』師上堂，大眾集定。師乃拽出一僧曰：『大眾禮拜此僧。』又曰：『此僧有什麼長處，便教大眾禮拜？』眾無對。問：『如何是文彩未生時事？』師曰：『汝先舉，我后舉。』其僧但立而已(法眼(禪師名號)別云：『請和尚舉。』)師曰：『汝作么生舉？』僧曰：『某甲截舌有分。』保福(禪師名號)遷化。人問師：『保福(禪師名號)拋卻殼漏子向什麼處去也？』師曰：『且道保福(禪師名號)在那個殼漏子里？』(法眼(禪師名號)別云：『那個是保福(禪師名號)殼漏子？』)閩帥夫人崔氏(奉道自稱練師)遣使送衣物至，云：『練師令就大師請取回信。』師曰：『傳語練師，領取回信。』須臾使卻

【English Translation】 English version Um. If so, one would be in debt to enlightenment.) Anguo Tao (monk's name) had newly received a master's title. The master went to congratulate him. Tao came out to greet him. The master asked, 'Has the master's title arrived?' Tao said, 'It has arrived.' The master said, 'What is the title?' Tao said, 'Mingzhen (Enlightenment of Truth).' The master then extended his hand. Tao said, 'Where are you coming from?' The master said, 'I almost didn't ask.' The master asked a monk, 'Where are you coming from?' He said, 'From Gushan (Drum Mountain).' The master said, 'Gushan (Drum Mountain) has a phrase about not stepping over the stone gate. If someone asks you, how would you answer?' He said, 'Last night, I stayed at Bao Ci (Temple).' The master said, 'What about the beating stick on your back?' He said, 'If the abbot wields this stick, he will not receive offerings from humans and gods in vain.' The master said, 'Almost let it go.' Someone asked, 'The ancients said, 'When meeting, if you don't bring it out, you'll know the intention when it arises.' What about this?' The master said, 'Do you know it or not?' (The monk took the previous words to ask Baofu (monk's name). Baofu (Baofu) said, 'Whose words are these?' The monk said, 'Danxia's (monk's name) words.' Baofu (Baofu) said, 'Leave, don't disturb my sleep.') The master entered the monks' hall, raised a memorial, and said, 'Seeing is not seeing, do you still see?' No one answered. (Fayan (monk's name) answered on their behalf, 'Even if you receive it, you wouldn't dare present it to others elsewhere.') The master arrived at Luoshan (place name) and saw a newly made niche. The master struck it with his staff and said, 'Great preparation.' Luoshan (place name) said, 'Clumsy arrangement.' The master said, 'Are you willing to enter it or not?' Luoshan (place name) said, 'Hum.' The master ascended the hall, and the assembly gathered. The master then pulled out a monk and said, 'The assembly should bow to this monk.' He also said, 'What merits does this monk have that you should all bow to him?' No one answered. Someone asked, 'What is it like before the birth of literary embellishments?' The master said, 'You raise it first, and I'll raise it later.' The monk just stood there. (Fayan (monk's name) said separately, 'Please, Abbot, raise it.') The master said, 'How would you raise it?' The monk said, 'I have a share in cutting off my tongue.' Baofu (monk's name) passed away. Someone asked the master, 'Where did Baofu (monk's name) throw away his shell and go?' The master said, 'Tell me, where is Baofu (monk's name) in that shell?' (Fayan (monk's name) said separately, 'Which one is Baofu's (monk's name) shell?') Lady Cui (surname), the wife of the governor of Min (region), (a Daoist who called herself a practitioner) sent a messenger with clothing and goods, saying, 'The practitioner ordered me to ask the master for a reply.' The master said, 'Tell the practitioner to receive the reply.' After a while, the messenger returned.

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來師前唱喏便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。閩帥問師曰。練師適來呈信還愜大師意否。師曰。猶較些子(法眼別云。遮一轉語大王自道取)曰未審大師意旨如何師良久。帥曰。不可思議大師佛法深遠。僧舉。高麗有僧造一觀音像。于明州上船眾力舁不起。因請入開元寺供養。問師。無剎不現身為什麼不肯去高麗。師曰。現身雖普睹相生偏(法眼別云。汝識得觀音未)有人問僧。點什麼燈。曰長明燈。曰什麼時點曰去年點。曰長明何在。僧無語。師代曰。若不如此爭知公不受人謾(法眼別云利動君子)師兩處開法。徒眾一千五百。化行閩越二十七載。後唐長興三年壬辰五月十七日歸寂。壽七十有九。臘六十。王氏建塔。

福州大普山玄通禪師福州福唐人也。受業于兜率山。師事雪峰經數稔。受心法止於大普焉。僧問。驪龍頷下珠如何取得。師乃拊掌瞬視。問方便以前事如何。師托出其僧。問如何是祖師西來意。師曰。咬骨頭漢出去。問撥塵見佛時如何。師曰。脫枷來商量。問急急相投請師接。師曰。鈍漢。

杭州龍冊寺順德大師道怤。永嘉人也。姓陳氏。丱歲不食葷茹。親黨強啖以枯魚隨即嗢(烏沒)噦(乙劣)遂求出家。于本州開元寺受具。遊方抵閩

【現代漢語翻譯】 現代漢語譯本： 來者在禪師面前唱喏后便退回。禪師第二天前往府衙。練師說：『昨天謝大師回了信。』禪師說：『請把昨天回的信拿來看看。』練師攤開雙手。閩帥問禪師說：『練師剛才呈上的信，還合謝大師的心意嗎？』禪師說：『還差一點。』（法眼禪師另有見解，說：『這一個轉語，大王自己說出來。』）閩帥說：『不知大師的意旨如何？』禪師沉默良久。閩帥說：『不可思議，大師的佛法深遠。』有僧人舉例說，高麗有僧人造了一尊觀音像（Avalokiteśvara，菩薩名），在明州上船時，眾人合力也抬不起來，因此請入開元寺供養。問禪師：『無剎不現身，為什麼不肯去高麗？』禪師說：『現身雖然普遍，睹相卻有偏頗。』（法眼禪師另有見解，說：『你認識觀音嗎？』）有人問僧人：『點什麼燈？』僧人說：『長明燈。』問：『什麼時候點的？』答：『去年點的。』問：『長明在哪裡？』僧人無語。禪師代答：『若不如此，怎知你不會被人欺騙？』（法眼禪師另有見解，說：『利益驅動君子。』）禪師在兩處開法，徒眾一千五百人，教化在閩越地區推行了二十七年。後唐長興三年壬辰五月十七日圓寂，享年七十九歲，僧臘六十年。王氏為他建造了塔。

福州大普山玄通禪師（Xuántōng Chánshī of Dàpǔ Mountain）是福州福唐人。在兜率山接受學業，師事雪峰禪師數年，領受心法后止住在大普山。有僧人問：『驪龍（Lí Lóng，傳說中的龍）頷下的珠子如何取得？』禪師於是拍手並眨眼。問：『方便（upāya，佛教術語，指善巧方便）以前的事情如何？』禪師推開那個僧人。問：『如何是祖師西來意？』禪師說：『咬骨頭的漢，出去！』問：『撥開塵土見到佛時如何？』禪師說：『脫掉枷鎖再來商量。』問：『急急忙忙來投靠，請禪師接引。』禪師說：『鈍漢！』

杭州龍冊寺順德大師道怤（Dào Fū，Shùndé dàshī of Lóngcè Temple）是永嘉人，姓陳。從小就不吃葷腥。親戚強迫他吃乾魚，隨即嘔吐，於是請求出家。在本州開元寺受具足戒，遊方到達閩地。

【English Translation】 English version: The visitor greeted the master and then withdrew. The master went to the government office the next day. The Lian Preceptor said, 'Yesterday, Great Master Xie replied.' The master said, 'Please show me yesterday's reply.' The Lian Preceptor spread out both hands. The Min Commander asked the master, 'Was the letter presented by the Lian Preceptor just now in accordance with Great Master Xie's intention?' The master said, 'Still a bit short.' (Fayan [Fǎyǎn, a Chan master] commented separately, 'This turning phrase, the Great King should say it himself.') The Commander said, 'I wonder what the Great Master's intention is?' The master remained silent for a long time. The Commander said, 'Inconceivable, the Great Master's Buddhist teachings are profound.' A monk cited an example, saying that a monk in Goryeo (ancient Korean kingdom) made a Guanyin (Avalokiteśvara, Bodhisattva) statue. When it was being loaded onto a ship in Mingzhou, the combined strength of the crowd could not lift it. Therefore, it was invited to be enshrined in Kaiyuan Temple. He asked the master, 'It manifests in every land, why is it unwilling to go to Goryeo?' The master said, 'Although the manifestation is universal, seeing the form is biased.' (Fayan commented separately, 'Do you recognize Guanyin?') Someone asked a monk, 'What kind of lamp is lit?' The monk said, 'A perpetual lamp.' He asked, 'When was it lit?' He replied, 'It was lit last year.' He asked, 'Where is the perpetual light?' The monk was speechless. The master replied on his behalf, 'If it weren't like this, how would you know you wouldn't be deceived?' (Fayan commented separately, 'Profit motivates gentlemen.') The master opened the Dharma in two places, with 1,500 followers. His teachings were practiced in the Minyue region for 27 years. He passed away on the 17th day of the fifth month of the third year of Changxing (Chángxīng) in the Later Tang Dynasty (932 AD), at the age of 79, with 60 years as a monk. The Wang family built a pagoda for him.

Zen Master Xuantong (Xuántōng Chánshī) of Dapu Mountain (Dàpǔ Mountain) in Fuzhou was a native of Futang (Fútáng), Fuzhou. He received his education at Tushita Mountain (兜率山, Tuṣita Mountain) and served Master Xuefeng (雪峰) for several years. He received the Dharma of the mind and stayed at Dapu Mountain. A monk asked, 'How can one obtain the pearl under the jaw of the Black Dragon (Lí Lóng, legendary dragon)?' The master then clapped his hands and blinked. He asked, 'What about things before the expedient means (upāya, Buddhist term for skillful means)?' The master pushed the monk away. He asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Bone-gnawing fellow, get out!' He asked, 'What is it like when one sees the Buddha after clearing away the dust?' The master said, 'Take off your shackles and then we'll discuss it.' He asked, 'I come to rely on you urgently, please receive me, Master.' The master said, 'Dullard!'

Great Master Daofu (Dào Fū, Shùndé dàshī) of Longce Temple (Lóngcè Temple) in Hangzhou was a native of Yongjia (Yǒngjiā), with the surname Chen. From a young age, he did not eat meat or strong-smelling vegetables. His relatives forced him to eat dried fish, and he immediately vomited. He then requested to leave home. He received the full precepts at Kaiyuan Temple (Kāiyuán Temple) in his native prefecture and traveled to the Min region.

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川謁雪峰。峰問。什麼處人。曰溫州人。雪峰曰。恁么即與一宿覺是鄉人也。曰只如一宿覺是什麼處人。雪峰曰。好吃一頓棒且放過。一日師問。只如古德豈不是以心傳心。雪峰曰。兼不立文字語句。曰只如不立文字語句師如何傳。雪峰良久。師禮謝。雪峰曰。更問我一轉豈不好。曰就和尚請一轉問頭。雪峰曰。只恁么為別有商量。曰和尚恁么即得。雪峰曰。于汝作么生。曰孤負殺人。雪峰有時謂眾曰。堂堂密密地。師出問曰。是什麼堂堂密密。雪峰起立曰。道什麼。師退步而立。雪峰垂語曰。此事得恁么尊貴。得恁么綿密。對曰。道怤自到來數年不聞和尚恁么示誨。雪峰曰。我向前雖無如今已有莫有所妨么。曰不敢此是和尚不已而已。雪峰曰。致使我如此。師從此信入而且隨眾。閩中謂之小怤布衲。因普請處雪峰舉溈山見色便見心語。問師。還有過也無。曰古人為什麼事。雪峰曰。雖然如此要共汝商量。曰恁么即不如道怤鋤地去。一日雪峰問師。何處來。曰從外來。雪峰曰。什麼處逢見達磨。曰更什麼處。雪峰曰。未信汝在。曰和尚莫恁么粘膩好。雪峰肯之。師后遍歷諸方益資權智。因訪曹山寂和尚。問什麼處來。曰昨日離明水。寂曰。什麼時到明水。曰和尚到時到。寂曰。汝道我什麼時到。曰適來猶記得。寂曰。

【現代漢語翻譯】 現代漢語譯本： 川去拜訪雪峰義存禪師（Xuefeng Yicun，唐代禪宗大師）。雪峰禪師問：『你是哪裡人？』 川回答說：『我是溫州人。』 雪峰禪師說：『這麼說，你和永嘉玄覺禪師（Yongjia Xuanjue，唐代禪宗大師，著有《證道歌》，又稱「一宿覺」）是同鄉了。』 川問：『那麼，永嘉玄覺禪師是哪裡人呢？』 雪峰禪師說：『好吃一頓棒，且放你過去。』 有一天，川問：『古德（Gude，古代的禪宗大師）難道不是以心傳心嗎？』 雪峰禪師說：『也並不立文字語句。』 川問：『如果不立文字語句，禪師您如何傳法呢？』 雪峰禪師沉默了很久。 川向雪峰禪師行禮致謝。 雪峰禪師說：『再問我一轉豈不是更好？』 川說：『就請和尚您出一轉問頭。』 雪峰禪師說：『只是這樣，還是有別的商量？』 川說：『和尚您這樣就可以了。』 雪峰禪師說：『對你來說怎麼樣？』 川說：『辜負殺人。』 雪峰禪師有時對大眾說：『堂堂密密地。』 川出來問道：『是什麼堂堂密密？』 雪峰禪師站起來說：『說什麼？』 川退後一步站立。 雪峰禪師垂語說：『此事得這麼尊貴，得這麼綿密。』 川回答說：『道怤（Dao Fu，川的法號）自從來到這裡數年，不曾聽和尚您這樣示誨。』 雪峰禪師說：『我向前雖然沒有，如今已經有了，莫非有什麼妨礙嗎？』 川說：『不敢，這是和尚您不已而已。』 雪峰禪師說：『致使我如此。』 川從此信入，而且隨眾。 閩中稱他為小怤布衲（Xiao Fu Bouna，對川的稱呼）。 因為普請（Puqing，禪宗寺院中的集體勞動）的時候，雪峰禪師舉溈山靈佑禪師（Weishan Lingyou，溈仰宗創始人）『見色便見心』語，問川：『還有過也無？』 川說：『古人為什麼事？』 雪峰禪師說：『雖然如此，要和你商量。』 川說：『這麼說，不如道怤鋤地去。』 有一天，雪峰禪師問川：『從哪裡來？』 川說：『從外面來。』 雪峰禪師說：『在什麼地方逢見達磨（Damo，菩提達摩，禪宗初祖）？』 川說：『更什麼地方？』 雪峰禪師說：『未信你在。』 川說：『和尚莫這麼粘膩好。』 雪峰禪師認可了他。 川后來遍歷諸方，更加增長了權智（Quan Zhi，權巧方便的智慧）。 因為拜訪曹山寂禪師（Caoshan Ji，曹洞宗祖師），問：『從什麼地方來？』 川說：『昨日離開明水。』 曹山寂禪師說：『什麼時候到明水？』 川說：『和尚到時到。』 曹山寂禪師說：『你說我什麼時候到？』 川說：『適來猶記得。』 曹山寂禪師說：『……』

【English Translation】 English version: Chuan visited Xuefeng Yicun (雪峰義存, a Chan master of the Tang Dynasty). Xuefeng asked, 'Where are you from?' Chuan replied, 'I am from Wenzhou.' Xuefeng said, 'In that case, you and Yongjia Xuanjue (永嘉玄覺, a Chan master of the Tang Dynasty, author of 'Song of Enlightenment', also known as 'One-Night Awakened') are from the same hometown.' Chuan asked, 'Then, where is Yongjia Xuanjue from?' Xuefeng said, 'Deserves a good beating, but I'll let you go.' One day, Chuan asked, 'Didn't the ancient masters (Gude, ancient Chan masters) transmit mind to mind?' Xuefeng said, 'Also, they did not establish written words and phrases.' Chuan asked, 'If you don't establish written words and phrases, how do you, Master, transmit the Dharma?' Xuefeng remained silent for a long time. Chuan bowed and thanked Xuefeng. Xuefeng said, 'Wouldn't it be better to ask me again?' Chuan said, 'Then please, Master, give me a question.' Xuefeng said, 'Is it just like this, or is there something else to discuss?' Chuan said, 'Master, that's fine with you.' Xuefeng said, 'How is it for you?' Chuan said, 'Disappointing people to death.' Sometimes Xuefeng said to the assembly, 'Dignified and secretive.' Chuan came out and asked, 'What is dignified and secretive?' Xuefeng stood up and said, 'What are you saying?' Chuan stepped back and stood still. Xuefeng said, lowering his voice, 'This matter is so honorable, so meticulous.' Chuan replied, 'Dao Fu (道怤, Chuan's Dharma name) has been here for several years and has never heard you, Master, teach like this.' Xuefeng said, 'Although I didn't have it before, I have it now. Is there any hindrance?' Chuan said, 'I dare not. This is just you, Master, and nothing more.' Xuefeng said, 'Causing me to be like this.' From then on, Chuan entered into faith and followed the assembly. In Minzhong, he was called Little Fu Bouna (Xiao Fu Bouna, a name for Chuan). Because during Puqing (普請, collective labor in a Zen monastery), Xuefeng quoted Weishan Lingyou (溈山靈佑, founder of the Weiyang school) saying 'Seeing form, one sees the mind,' and asked Chuan, 'Is there any fault?' Chuan said, 'What is it for the ancients?' Xuefeng said, 'Even so, I want to discuss it with you.' Chuan said, 'In that case, it's better for Dao Fu to go hoeing the ground.' One day, Xuefeng asked Chuan, 'Where are you coming from?' Chuan said, 'Coming from outside.' Xuefeng said, 'Where did you meet Damo (達磨, Bodhidharma, the first patriarch of Zen)?' Chuan said, 'Where else?' Xuefeng said, 'I don't believe you.' Chuan said, 'Master, it's better not to be so sticky.' Xuefeng acknowledged him. Later, Chuan traveled to various places, further increasing his expedient wisdom (Quan Zhi, wisdom of skillful means). Because he visited Caoshan Ji (曹山寂, founder of the Caodong school), he asked, 'Where are you coming from?' Chuan said, 'I left Mingshui yesterday.' Caoshan Ji said, 'When did you arrive at Mingshui?' Chuan said, 'When the Master arrives, I arrive.' Caoshan Ji said, 'When do you say I arrived?' Chuan said, 'I still remember just now.' Caoshan Ji said, '...'

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如是如是。師罷參受請止越州鏡清禪苑。唱雪峰之旨。學者奔湊。副使皮光業者日休之子也。辭學宏贍屢擊難之。退謂人曰。怤師之高論人莫窺其極也。新到僧參。師拈起拂子。僧曰。久向鏡清猶有遮個在。師曰。今日遇人又不遇人。問如何是靈源一直道。師曰。鏡湖水可殺深。師問僧。什麼處來。曰應天來。師曰。還見鰻黧魚么。曰不見。師曰。阇梨不見鰻黧鰻黧不見阇梨。曰總不恁么。師曰。阇梨只解慎初護末。問學人未達其原請師方便。師曰。是什麼原。僧曰。其原。師曰。若是其原爭受方便。僧禮拜。退後侍者問曰。和尚適來莫是成他問否。師曰無。曰莫是不成他問否。師曰無。曰未審畢竟意作么生。師曰。一點水墨兩處成龍。師在帳中坐。有僧問訊。師撥帳問曰。當斷不斷返招其亂。僧曰。既是當斷為什麼不斷。師曰。我若盡法直恐無民。曰不怕無民請師盡法。師曰。維那拽出此僧著。又曰。休休我在南方識伊和尚來。因普請鋤草次。浴頭請師浴。師不顧。如是三請。師舉钁作打勢。浴頭乃走。師召曰。來來。浴頭回首。師曰。向後遇作家分明舉似。其僧后至保福舉前語。未了。保福以手掩其僧口。僧卻回舉似師。師曰。饒汝恁么也未作家。師問。荷玉什麼處來。曰天臺來。師曰。我豈是問汝天臺曰。和尚

【現代漢語翻譯】 現代漢語譯本： 『如是如是』（就是這樣，就是這樣）。師（指雪峰義存的弟子）受邀住在越州鏡清禪苑。宣揚雪峰的宗旨，學者們紛紛前來。副使皮光業是皮日休的兒子，學識淵博，多次提出疑問挑戰。退下後對人說：『怤師的高論，沒有人能窺探到它的極致啊。』 新來的僧人蔘拜。師拿起拂子。僧人說：『久仰鏡清，還是有這個（拂子）在。』師說：『今天遇到人，又沒有遇到人。』問：『如何是靈源一直道？』師說：『鏡湖水可殺深。』 師問僧人：『從什麼地方來？』答：『應天來。』師說：『還見到鰻鱺魚（一種魚）嗎？』答：『沒有見到。』師說：『阇梨（出家人的尊稱）不見鰻鱺魚，鰻鱺魚不見阇梨。』答：『總不是這樣。』師說：『阇梨只懂得慎初護末。』 問：『學人未領悟其本源，請師父開示方便之門。』師說：『是什麼本源？』僧人說：『其本源。』師說：『如果是其本源，怎麼需要方便之門？』僧人禮拜。退下後，侍者問：『和尚剛才莫非是成就了他的提問嗎？』師說：『沒有。』問：『莫非是不成就他的提問嗎？』師說：『沒有。』問：『不知究竟是什麼意思？』師說：『一點水墨，兩處成龍。』 師在帳中坐著，有僧人問訊。師撥開帳子問：『當斷不斷，反受其亂。』僧人說：『既然是當斷，為什麼不斷？』師說：『我如果完全依法行事，恐怕就沒有百姓了。』答：『不怕沒有百姓，請師父完全依法行事。』師說：『維那（寺院中的職務，負責管理僧眾）把這個僧人拖出去。』 又說：『休休，我在南方就認識伊和尚（指浴頭）。』因為大家一起鋤草，浴頭請師父洗澡。師父不理睬。這樣請了三次。師父舉起鋤頭作打的姿勢，浴頭就跑了。師父叫道：『來來。』浴頭回頭。師父說：『以後遇到行家，分明地把這件事說出來。』 那個僧人後來到了保福，提起之前的事情，還沒說完，保福就用手摀住那個僧人的嘴。僧人又回來把這件事告訴師父。師父說：『即使你這樣，也還不是行家。』 師問：『荷玉從什麼地方來？』答：『天臺來。』師說：『我難道是問你天臺（指天臺山）嗎？』和尚（指荷玉）...

【English Translation】 English version: 『Thus it is, thus it is.』 The master (referring to a disciple of Xuefeng Yicun) was invited to reside at the Jingqing Zen Monastery in Yuezhou. He propagated the teachings of Xuefeng, and scholars flocked to him. Vice Envoy Pi Guangye, son of Pi Rixiu, was erudite and repeatedly challenged him with questions. After retreating, he said to others, 『Master Fu's profound arguments are such that no one can fathom their depths.』 A newly arrived monk paid respects. The master picked up a whisk. The monk said, 『I have long admired Jingqing, yet this (whisk) still exists.』 The master said, 『Today I meet a person, and yet I do not meet a person.』 He asked, 『What is the direct path of Lingyuan?』 The master said, 『The waters of Jing Lake are exceedingly deep.』 The master asked the monk, 『Where do you come from?』 He replied, 『From Yingtian.』 The master said, 『Did you see any moray eels (a type of fish)?』 He replied, 『I did not.』 The master said, 『The Shāmaṇera (a respectful term for a monastic) does not see the moray eel, and the moray eel does not see the Shāmaṇera.』 He replied, 『It is not entirely like that.』 The master said, 『The Shāmaṇera only knows how to be cautious at the beginning and protective at the end.』 He asked, 『This student has not understood the origin; please, Master, provide a convenient means of instruction.』 The master said, 『What origin?』 The monk said, 『The origin.』 The master said, 『If it is the origin, how can it need a convenient means?』 The monk bowed. After retreating, an attendant asked, 『Master, just now, did you perhaps fulfill his question?』 The master said, 『No.』 He asked, 『Did you perhaps not fulfill his question?』 The master said, 『No.』 He asked, 『I do not know what the ultimate meaning is.』 The master said, 『A single drop of ink creates dragons in two places.』 The master was sitting in his tent when a monk came to inquire. The master parted the tent and asked, 『To decide but not decide, invites chaos in return.』 The monk said, 『Since it is to be decided, why not decide?』 The master said, 『If I were to fully enforce the law, I fear there would be no people left.』 He replied, 『Do not fear the lack of people; please, Master, fully enforce the law.』 The master said, 『Have the director (a monastic office responsible for managing the community) drag this monk out.』 He also said, 『Enough, enough, I knew that monk Yi (referring to the bath attendant) when I was in the South.』 Because everyone was weeding together, the bath attendant invited the master to bathe. The master ignored him. He invited him three times. The master raised his hoe as if to strike, and the bath attendant ran away. The master called out, 『Come, come.』 The bath attendant turned his head. The master said, 『In the future, when you meet an expert, clearly tell them about this matter.』 That monk later went to Baofu and mentioned the previous event. Before he finished speaking, Baofu covered the monk's mouth with his hand. The monk then returned and told the master about this. The master said, 『Even if you do that, you are still not an expert.』 The master asked, 『Heyu, where do you come from?』 He replied, 『From Tiantai.』 The master said, 『Am I asking you about Tiantai (referring to Mount Tiantai)?』 Monk (referring to Heyu)...

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何得龍頭蛇尾。師曰。鏡清今日失利。師看經。僧問。和尚看什麼經。師曰。我與古人鬥百草。師卻問。汝會么。曰小年也會恁么來。師曰。如今作么生。僧舉拳。師曰。我輸汝也。僧到參。師問。阇梨從什麼處來。曰佛國來。師曰。佛以何為國。曰清凈莊嚴為國。師曰。國以何為佛。曰妙凈真常為佛。師曰。阇梨從妙凈來莊嚴來。曰無不答對。師曰。噓噓別處有人。問汝不可作遮個語話。錢王欲廣府中禪會。命居天龍寺。始見師乃曰。真道人也。致禮勤厚。由是吳越盛于玄學。其後又創龍冊寺延請居焉。師上堂曰。如今事不得已向汝道。若自驗著實。個親切到汝分上。因何特地生疏。只為拋家日久流浪年深。一向緣塵致見如此。所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟。未歇歇去好。未徹徹去好。大丈夫兒得恁么無氣概還惆悵么。終日茫茫地。何不且覓取個管帶路。好也無人問我管帶一路。時有僧問。如何是管帶一路。師曰。噓噓要棒即道。曰恁么即學人罪過也。師曰。幾被汝打破蔡州。問無源有路不歸時如何。師曰。遮個師僧得坐便坐。問如何是心。師曰。是即二頭。曰不是如何。師曰。又不成是頭。曰是不是總不恁么時如何。師曰。更多饒過。問十二時中以何為驗。師曰。得力即向我道。僧曰諾。師曰。十

【現代漢語翻譯】 現代漢語譯本 如何避免虎頭蛇尾？ 師父說：『鏡清今天失算了。』 師父在看經書。有僧人問：『和尚在看什麼經？』 師父說：『我和古人比試認識草藥。』 師父反問：『你會嗎？』 僧人說：『小時候也會這樣。』 師父說：『現在怎麼樣？』 僧人舉起拳頭。 師父說：『我輸給你了。』 有僧人前來參拜，師父問：『阇梨（Acharya，意為軌範師）從哪裡來？』 僧人說：『從佛國來。』 師父說：『佛以什麼為國？』 僧人說：『以清凈莊嚴為國。』 師父說：『國以什麼為佛？』 僧人說：『以妙凈真常為佛。』 師父說：『阇梨是從妙凈而來，還是從莊嚴而來？』 僧人說：『無所不答。』 師父說：『噓噓，別處有人。問你不可說這樣的話。』 錢王想要擴大府中的禪會，命師父住在天龍寺。初次見到師父就說：『真是得道之人啊。』 行禮非常勤懇周到。因此吳越地區盛行玄學。 之後又建立龍冊寺，延請師父居住。 師父上堂說法：『現在不得已才對你們說。如果自己驗證確實，個個都親切地到了你們的份上，為何反而特別生疏呢？只因爲離家日久，流浪多年，一向攀緣外塵，導致見解如此。所以叫做背覺合塵，也叫舍父逃逝。現在勸告各位兄弟，未歇息的歇息去才好，未透徹的透徹去才好。大丈夫得像這樣沒有氣概，還惆悵嗎？終日茫茫然地，何不先找尋一個管帶路？』 『好也，沒有人問我管帶一路。』 當時有僧人問：『如何是管帶一路？』 師父說：『噓噓，想要挨棒就說。』 僧人說：『這樣就是學人的罪過了。』 師父說：『幾乎被你打破蔡州。』 問：『無源有路不歸時如何？』 師父說：『這個師僧得到座位就坐下。』 問：『如何是心？』 師父說：『是即二頭。』 問：『不是如何？』 師父說：『又不成是頭。』 問：『是不是總不這樣時如何？』 師父說：『更多饒過。』 問：『十二時中以什麼為驗證？』 師父說：『得力就向我說。』 僧人說：『諾。』 師父說：『十』

【English Translation】 English version How to avoid being strong at the beginning but weak at the end? The master said, 'Jingqing lost today.' The master was reading a sutra. A monk asked, 'What sutra is the master reading?' The master said, 'I am competing with the ancients in identifying herbs.' The master asked back, 'Do you know how?' The monk said, 'I also used to do that when I was young.' The master said, 'What about now?' The monk raised his fist. The master said, 'I lost to you.' A monk came to pay respects. The master asked, 'Where did you come from, Acharya (Acharya, meaning model teacher)?' The monk said, 'From the Buddha-land.' The master said, 'What does the Buddha use as the country?' The monk said, 'Purity and adornment are used as the country.' The master said, 'What does the country use as the Buddha?' The monk said, 'Wonderful purity and true constancy are used as the Buddha.' The master said, 'Did you come from wonderful purity or from adornment?' The monk said, 'I can answer everything.' The master said, 'Hush, hush, there are others elsewhere. You must not say such things when asked.' King Qian wanted to expand the Chan gatherings in his palace and ordered the master to reside in Tianlong Temple. When he first saw the master, he said, 'Truly a person of the Tao!' He paid his respects diligently and respectfully. Because of this, metaphysics flourished in the Wu-Yue region. Later, he built Longce Temple and invited the master to reside there. The master ascended the hall and said, 'Now I am compelled to speak to you. If you verify it for yourselves, and it truly and intimately reaches your share, why are you especially estranged? It is only because you have been away from home for a long time, wandering for many years, and have always clung to external dust, leading to such views. Therefore, it is called turning away from enlightenment and uniting with dust, also called abandoning the father and fleeing.' Now I advise you brothers, those who have not rested should rest, those who have not thoroughly understood should thoroughly understand. How can a great man be so lacking in spirit and still be sad? All day long, you are in a daze. Why not first seek a guiding path?' 'Good, no one asks me about the guiding path.' At that time, a monk asked, 'What is the guiding path?' The master said, 'Hush, hush, say it if you want to be beaten.' The monk said, 'Then that would be the student's fault.' The master said, 'You almost broke Cai Zhou.' Asked, 'What if there is a path without a source and one does not return?' The master said, 'This monk gets a seat and sits down.' Asked, 'What is the mind?' The master said, 'To say it is, is to have two heads.' Asked, 'What if it is not?' The master said, 'Then it is not a head.' Asked, 'What if it is neither is nor is not?' The master said, 'Even more to spare.' Asked, 'What is the verification in the twelve periods of the day?' The master said, 'Tell me when you have gained strength.' The monk said, 'Yes.' The master said, 'Ten'

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萬八千猶可近。問如何是方便門速易成就。師曰。速易成就。曰爭奈學人領覽未的。師曰代得也代卻。問如何是玄中玄。師曰。不是是什麼。曰還得當也無。師曰。木頭也解語。問如何是人無心合道。師曰。何不問道無心合人。曰如何是道無心合人。師曰。白雲乍可來青嶂。明月那教下碧天。問學人問不到處請師不答。和尚答不到處學人即不問。師乃搊住曰。是我道理是汝道理。曰和尚若打學人。學人也即卻打也。師曰。得對相耕去。僧舉。有僧辭歸宗。宗問。什麼處去。曰百丈學五味禪去。歸宗不語。師乃曰。緣歸宗單行底事。僧問。如何是歸宗單行底事。師曰。棒了趁出院。僧禮拜。師曰。作么生會。曰學人罪過。師曰。料汝恁么去。問承師有言。諸方若不是走作便是籠罩人。未審和尚如何。師曰。被汝致此一問。直得當門齒落。問如何是親的密密底事。師曰。常用及人。曰不知者如何。師曰。好晴好雨。師問僧。門外什麼聲。曰雨滴聲。師曰。眾生顛倒迷己逐物(法眼別云畫出)僧問。如何是同相。師將火筋插向爐中。僧又問。如何是別相。師又將火筋插向一邊(法眼別云。問不當理)有僧引童子到曰。此兒子常愛問僧佛法。請和尚驗看。師乃令點茶。童子點茶來師啜訖過盞托與童子。童子近前接。師卻縮手曰

。還道得么。童子曰。問將來(法眼別云。和尚更喫茶否)僧問。和尚此兒子見解如何。師曰。也只是一兩生持戒僧。師三處開法語要隨門人編錄。今但梗概而已。晉天福二年丁酉八月示滅。壽七十四。黑白哀號制服者甚眾。荼毗于大慈山獲舍利。就龍母山之陽建塔。

福州長生山皎然禪師本郡人。入雪峰室密受心印。執侍經十載。因與僧斫樹。雪峰曰。斫到心且住。師曰。斫卻著。雪峰曰古人以心傳心。汝為什麼道斫卻。師擲下斧子曰傳。雪峰打一拄杖而去。僧問雪峰。如何是第一句。雪峰良久。僧退舉似於師。師曰。此是第二句。雪峰再令其僧來。問如何是第一句。師曰蒼天蒼天。雪峰普請般柴。問師曰。古人道。誰知席帽下元是昔愁人。古人意作么生。師側戴笠子曰。遮個是什麼人語。雪峰問師。持經者能荷擔如來。作么生是荷擔如來。師乃捧。雪峰向禪床上著。雪峰普請歸。自將一束藤路逢一僧。放下藤叉手立。其僧近前拈雪峰即蹋其僧歸院。后舉示于師曰。我今日蹋那僧得恁么快。師對曰。和尚卻替那僧入涅槃堂(法眼住崇壽寺時有二僧各說道理請師斷。法眼云。汝兩僧一時入涅槃堂。玄覺云。什麼處是替那僧入涅槃堂處。崇壽稠雲。此一轉語卻還老兄。東禪齊云。只如長生意作么生)師嘗訪一庵主

【現代漢語翻譯】 現代漢語譯本：還能說得出來嗎？童子說：『問將來的事。』（法眼禪師另外說：『和尚還要喝茶嗎？』）有僧人問：『和尚，這個童子的見解如何？』法眼禪師說：『也只不過是一兩個持戒的出家人。』法眼禪師在三處開示佛法，要跟隨的門人編錄下來，現在只是大概記錄而已。晉天福二年丁酉八月圓寂，享年七十四歲。僧俗哀號，穿喪服的人很多。在大慈山火化，得到舍利，就在龍母山的南面建造了塔。 福州長生山皎然禪師是本地人，進入雪峰禪師門下，秘密接受心印，侍奉了十年。一次和僧人一起砍樹，雪峰禪師說：『砍到心的時候就停下來。』皎然禪師說：『砍掉了。』雪峰禪師說：『古人以心傳心，你為什麼說砍掉了？』皎然禪師放下斧頭說：『傳了。』雪峰禪師打了他一拄杖就離開了。有僧人問雪峰禪師：『如何是第一句？』雪峰禪師沉默良久。僧人退下後把這件事告訴了皎然禪師。皎然禪師說：『這是第二句。』雪峰禪師再次讓那個僧人來，問：『如何是第一句？』皎然禪師說：『蒼天蒼天。』雪峰禪師普請大眾搬柴，問皎然禪師：『古人說：誰知席帽下元是昔愁人。古人是什麼意思？』皎然禪師側戴著斗笠說：『這是什麼人的話？』雪峰禪師問皎然禪師：『持經者能荷擔如來，怎麼是荷擔如來？』皎然禪師於是捧起經書。雪峰禪師向禪床上放去。雪峰禪師普請大眾回去。自己拿著一捆藤，在路上遇到一個僧人，放下藤，叉手站立。那個僧人走近拿起藤，雪峰禪師就踢了那個僧人，回到寺院。後來把這件事告訴皎然禪師說：『我今天踢那個僧人踢得這麼快。』皎然禪師回答說：『和尚卻替那個僧人進入涅槃堂。』（法眼禪師住在崇壽寺時，有兩個僧人各自說道理，請法眼禪師判斷。法眼禪師說：『你們兩個僧人一時進入涅槃堂。』玄覺禪師說：『什麼地方是替那個僧人進入涅槃堂的地方？』崇壽稠禪師說：『這一句轉語卻還給老兄。』東禪齊禪師說：『那麼長生禪師的意思是什麼？』）皎然禪師曾經拜訪一位庵主。

【English Translation】 English version: Can it still be said? The novice said, 'Ask about the future.' (Fayan added, 'Does the abbot want more tea?') A monk asked, 'Venerable, what is this novice's understanding?' The master said, 'He is just one or two monks who uphold the precepts.' Master Fayan gave Dharma talks in three places, and he wanted his followers to record them, but now only a rough outline remains. In the second year of Tianfu during the Jin Dynasty, in the eighth month of Dingyou, he passed away at the age of seventy-four. Monks and laypeople mourned, and many wore mourning clothes. He was cremated at Mount Daci, and relics were obtained. A pagoda was built on the south side of Mount Longmu. Zen Master Jiaoran of Changsheng Mountain in Fuzhou was a local. He entered the room of Zen Master Xuefeng and secretly received the mind seal, serving him for ten years. Once, while chopping trees with a monk, Xuefeng said, 'Stop when you chop to the mind.' Jiaoran said, 'Chopped it off.' Xuefeng said, 'The ancients transmitted mind to mind. Why do you say chopped it off?' Jiaoran threw down the axe and said, 'Transmitted.' Xuefeng struck him with his staff and left. A monk asked Xuefeng, 'What is the first phrase?' Xuefeng remained silent for a long time. The monk retreated and told Jiaoran about it. Jiaoran said, 'This is the second phrase.' Xuefeng sent the monk again to ask, 'What is the first phrase?' Jiaoran said, 'Blue sky, blue sky.' Xuefeng asked everyone to carry firewood and asked Jiaoran, 'The ancients said, 'Who knows that under the straw hat is the sorrowful person of the past?' What did the ancients mean?' Jiaoran wore his bamboo hat sideways and said, 'Whose words are these?' Xuefeng asked Jiaoran, 'Those who uphold the sutras can shoulder the Tathagata. What is shouldering the Tathagata?' Jiaoran then held up the sutras. Xuefeng pointed to the Zen bed. Xuefeng asked everyone to return. He himself carried a bundle of rattan and met a monk on the road. He put down the rattan and stood with his hands clasped. The monk approached and picked up the rattan. Xuefeng kicked the monk and returned to the monastery. Later, he told Jiaoran about it, saying, 'I kicked that monk so quickly today.' Jiaoran replied, 'The abbot instead helped that monk enter Nirvana Hall.' (When Zen Master Fayan lived in Chongshou Temple, two monks each spoke about the Dharma and asked Fayan to judge. Fayan said, 'You two monks enter Nirvana Hall at the same time.' Zen Master Xuanjue said, 'Where is the place to help that monk enter Nirvana Hall?' Zen Master Chongshou Chou said, 'This turning phrase is returned to you, brother.' Zen Master Dongchan Qi said, 'Then what does Changsheng mean?') Jiaoran once visited a hermitage master.

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款話。庵主曰。近有一僧問某甲西來意。遂舉拂子示之。不知還得也無。師曰。爭敢道得與不得。有人問庵主。此事有人保任如虎頭帶角。有人嫌棄則不直一文錢。此事為什麼譭譽不同。請試揀出看。曰適來出自偶然。爭揀得出。師曰。若恁么此後不得為人(玄覺云。一等是恁么事。為什麼有得有失。上座若無智眼難辨得失)雪峰問師。光境俱亡復是何物。師曰。放皎然過敢有商量。雪峰曰。許汝過作么生商量。曰皎然亦放和尚過。雪峰深許之。尋受記止於長生山分化焉。僧問。從上宗乘如何舉唱。師曰。不可為阇梨荒卻長生山也。問古人有言。無明即佛性煩惱不須除。如何是無明即佛性。師忿然作色舉拳呵曰。今日打遮師僧去也。僧曰。如何是煩惱不須除。師以手㧝頭曰。遮師僧得恁么發人業。問路逢達道人不將語默對。未審將什麼對。師曰。上紙墨堪作什麼。閩帥署禪主大師。莫知所終。

信州鵝湖智孚禪師福州人也。始依講肆肄業于長安。因思玄極之理。乃造雪峰師事數年。既領心訣隨緣而止鵝湖大張法席。僧問。萬法歸一一歸何所。師曰。非但阇梨一人忙。問虛空講經以何為宗。師曰。阇梨不是聽眾出去。問五逆之子還受父約也無。師曰。雖有自裁未免傷己。問如何是佛向上人。師曰。情知阇梨不奈何

【現代漢語翻譯】 現代漢語譯本： 對話。 庵主說：『最近有一個僧人問我什麼是西來意（指禪宗的根本宗旨），我就舉起拂塵給他看。不知道他領會了沒有？』 禪師說：『我怎麼敢說他領會了或者沒領會呢？如果有人問庵主，這件事有人擔保就像老虎長了角一樣可靠，有人嫌棄它就一文不值。這件事為什麼會有譭譽不同的評價呢？請你試著分辨出來看看。』 庵主說：『剛才這些話都是偶然說出的，怎麼分辨得出來呢？』 禪師說：『如果這樣，你以後就不能爲人師表了。』（玄覺禪師說：『同樣是這件事，為什麼有人領會，有人迷失？上座如果沒有智慧的眼睛，很難分辨其中的得失。』） 雪峰禪師問禪師：『光境俱亡（指一切色相和心識都消失）之後，又是什麼呢？』 禪師說：『放皎然（人名，比喻有見地的人）過去，還敢和他商量。』 雪峰禪師說：『允許他過去，又怎麼商量呢？』 禪師說：『皎然也允許和尚你過去。』 雪峰禪師深深地認可了他。不久之後，禪師接受了記別，住在長生山，在那裡示寂。 有僧人問：『歷代祖師的宗乘（指禪宗的傳承）如何宣揚？』 禪師說：『不可因為你這個阇梨（梵語，指弟子）而荒廢了長生山。』 有僧人問：『古人有話說，無明（指迷惑）即是佛性，煩惱不必去除。什麼是無明即是佛性？』 禪師憤怒地變了臉色，舉起拳頭呵斥道：『今天我要打這個師僧（指僧人）！』 僧人問：『什麼是煩惱不必去除？』 禪師用手抓頭說：『這個師僧竟然這樣引人造業！』 有僧人問：『路上遇到得道之人，不以言語或沉默來應對，那要用什麼來應對？』 禪師說：『上好的紙墨能做什麼用？』 閩地的長官任命禪師為禪主大師，後來不知道他最終的去向。

信州鵝湖智孚禪師，是福州人。最初在講經的地方學習，後來思考玄妙至極的道理，於是去雪峰禪師那裡侍奉數年。既然領悟了心訣，就隨緣而止，在鵝湖大力弘揚佛法。有僧人問：『萬法歸一，一歸何處？』 禪師說：『不只是你阇梨一個人忙碌。』 有僧人問：『虛空講經，以什麼為宗旨？』 禪師說：『你阇梨不是聽眾，出去吧。』 有僧人問：『五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之子，還接受父親的約束嗎？』 禪師說：『即使有自裁的權利，也免不了傷害自己。』 有僧人問：『什麼是佛向上人？』 禪師說：『我知道你阇梨無可奈何。』

【English Translation】 English version: Dialogue. The abbot said, 'Recently, a monk asked me about the meaning of the 'coming from the West' (the fundamental principle of Zen Buddhism), so I raised my whisk to show him. I don't know if he understood it or not.' The Zen master said, 'How dare I say whether he understood it or not? If someone asks the abbot, this matter is guaranteed as reliable as a tiger with horns, and if someone dislikes it, it's not worth a penny. Why are there different evaluations of praise and criticism for this matter? Please try to distinguish them and see.' The abbot said, 'These words just now were spoken casually, how can I distinguish them?' The Zen master said, 'If that's the case, you won't be able to be a teacher in the future.' (Zen Master Xuanjue said, 'It's the same thing, why do some understand and some get lost? If you don't have wise eyes, it's difficult to distinguish the gains and losses.') Zen Master Xuefeng asked the Zen master, 'After both light and realm are extinguished (referring to the disappearance of all phenomena and consciousness), what is it?' The Zen master said, 'Let Jiao Ran (a person's name, a metaphor for someone with insight) pass, and dare to discuss it with him.' Zen Master Xuefeng said, 'Allow him to pass, how do you discuss it?' The Zen master said, 'Jiao Ran also allows you, the monk, to pass.' Zen Master Xuefeng deeply approved of him. Not long after, the Zen master received the prediction and lived in Changsheng Mountain, where he passed away. A monk asked, 'How is the ancestral teaching (referring to the transmission of Zen Buddhism) of the past generations proclaimed?' The Zen master said, 'You must not abandon Changsheng Mountain because of you, this acharya (Sanskrit, referring to a disciple).' A monk asked, 'The ancients said, 'Ignorance (referring to delusion) is Buddha-nature, and there is no need to remove afflictions.' What is ignorance that is Buddha-nature?' The Zen master angrily changed his expression, raised his fist and scolded, 'Today I will beat this shramana (referring to a monk)!' The monk asked, 'What is affliction that does not need to be removed?' The Zen master scratched his head and said, 'This shramana is causing people to create karma like this!' A monk asked, 'If you meet a person who has attained the Tao on the road, you don't respond with words or silence, what do you respond with?' The Zen master said, 'What can good paper and ink be used for?' The official of Min appointed the Zen master as the Zen Master, but later did not know his final whereabouts.

Zen Master Zhifu of Ehu in Xinzhou was a native of Fuzhou. He first studied in the place where scriptures were taught, and later thought about the profound and ultimate principles, so he went to Zen Master Xuefeng to serve for several years. Since he understood the mind formula, he stopped according to conditions and greatly promoted Buddhism in Ehu. A monk asked, 'All dharmas return to one, where does one return to?' The Zen master said, 'It's not just you, acharya, who is busy.' A monk asked, 'What is the purpose of preaching the scriptures in emptiness?' The Zen master said, 'You, acharya, are not an audience member, go out.' A monk asked, 'Does the son of the five rebellious acts (referring to killing the father, killing the mother, killing the Arhat, shedding the blood of the Buddha, and breaking the harmony of the Sangha) still accept the father's restraint?' The Zen master said, 'Even if there is the right to commit suicide, one cannot avoid hurting oneself.' A monk asked, 'What is a person who is beyond the Buddha?' The Zen master said, 'I know you, acharya, are helpless.'

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。曰為什麼不奈何。師曰。未必小兒得見君子。有人報云。徑山和尚遷化也。僧問。徑山遷化向什麼處去。師曰。大有靈利底過於阇梨。問在先一句請師道。師曰。腳跟下探取什麼。曰即今見問。師曰。看阇梨變身不得。問雪峰拋下拄杖意作么生。師以香匙拋下地。僧曰。未審此意如何。師曰。不是好種出去。問如何是鵝湖第一句。師曰。道什麼。曰如何即是。師曰。妨我打睡。問不問不答時如何。師曰。問人焉知。問迷子未歸家時如何。師曰。不在途。曰歸后如何。師曰。正迷。問如何是源頭事。師曰。途中覓什麼。問如何是一句。師曰。會么。曰恁么莫便是否。師曰。蒼天蒼天。鏡清問。如何是即今底。師曰。何更即今。清曰。幾就支荷。師曰。語逆言順。

漳州報恩院懷岳禪師泉州人也。少依本州聖壽院受業。罷參雪峰止龍溪玄侶奔湊。僧問。十二時中如何行履。師曰。動即死。曰不動時如何。師曰。猶是守古蒙鬼。問如何是學人出身處。師曰。有什麼物纏縛阇梨。曰爭奈出身不得何。師曰。過在阿誰。問如何是報恩一靈物。師曰。吃如許多酒糟作么。曰還露腳手也無。師曰。遮里是什麼處所。僧問。牛頭未見四祖時如何。師曰。萬里一片云。曰見后如何。師曰廓落地。僧問。如何是佛法大意。師曰。昨

【現代漢語翻譯】 現代漢語譯本： 僧人問：『為什麼不能奈何？』 禪師說：『未必小孩子能見到君子。』 有人報告說：『徑山和尚（Jingshan Heshang，指徑山寺的住持）圓寂了。』 僧人問：『徑山（Jingshan）圓寂後去了什麼地方？』 禪師說：『大有靈利的東西勝過你這個阇梨（Sheli，梵語，意為弟子）。』 問：『請禪師說一說在先一句。』 禪師說：『在腳跟下探取什麼？』 問：『現在就問。』 禪師說：『看你這個阇梨（Sheli）變身不得。』 問：『雪峰（Xuefeng，禪宗祖師名）拋下拄杖，意圖是什麼？』 禪師用香匙拋在地上。 僧人問：『不知道這個意思是什麼？』 禪師說：『不是好種子出去。』 問：『如何是鵝湖（Ehu，地名）第一句？』 禪師說：『說什麼？』 問：『如何才是？』 禪師說：『妨礙我睡覺。』 問：『不問不答時如何？』 禪師說：『問人怎麼知道。』 問：『迷路的孩子未歸家時如何？』 禪師說：『不在路上。』 問：『歸家后如何？』 禪師說：『正在迷。』 問：『如何是源頭事？』 禪師說：『途中覓什麼？』 問：『如何是一句？』 禪師說：『會么？』 問：『那麼莫便是嗎？』 禪師說：『蒼天蒼天。』 鏡清（Jingqing，人名）問：『如何是即今底？』 禪師說：『何更即今？』 鏡清（Jingqing）說：『幾就支荷。』 禪師說：『語逆言順。』 漳州報恩院（Zhangzhou Bao'en Yuan）的懷岳禪師（Huaiyue Chanshi）是泉州人。年少時在本州聖壽院（Shengshou Yuan）學習。雪峰（Xuefeng）駐錫龍溪（Longxi），玄侶奔湊。 僧人問：『十二時中如何行履？』 禪師說：『動即死。』 問：『不動時如何？』 禪師說：『猶是守古蒙鬼。』 問：『如何是學人出身處？』 禪師說：『有什麼物纏縛你這個阇梨（Sheli）？』 問：『爭奈出身不得何？』 禪師說：『過在阿誰？』 問：『如何是報恩（Bao'en）一靈物？』 禪師說：『吃如許多酒糟作么？』 問：『還露腳手也無？』 禪師說：『遮里是什麼處所？』 僧人問：『牛頭（Niutou，指牛頭宗）未見四祖（Sizu，指禪宗四祖道信）時如何？』 禪師說：『萬里一片云。』 問：『見后如何？』 禪師說：『廓落地。』 僧人問：『如何是佛法大意？』 禪師說：『昨天。』

【English Translation】 English version: A monk asked: 'Why can't it be helped?' The Zen master said: 'It's not certain that a child can see a gentleman.' Someone reported: 'The abbot of Jingshan Monastery (Jingshan Heshang, referring to the abbot of Jingshan Temple) has passed away.' A monk asked: 'Where did Jingshan (Jingshan) go after passing away?' The Zen master said: 'There is something greatly efficacious that surpasses you, Sheli (Sheli, Sanskrit for disciple).' Asked: 'Please, Zen master, say the previous phrase.' The Zen master said: 'What are you searching for under your feet?' Asked: 'I'm asking now.' The Zen master said: 'See that you, Sheli (Sheli), cannot transform your body.' Asked: 'What was Xuefeng's (Xuefeng, name of a Zen ancestor) intention in throwing down his staff?' The Zen master threw a incense spoon on the ground. The monk asked: 'I don't know what this means?' The Zen master said: 'It's not a good seed to go out.' Asked: 'What is the first phrase of Ehu (Ehu, place name)?' The Zen master said: 'What are you saying?' Asked: 'What is it then?' The Zen master said: 'Disturbing my sleep.' Asked: 'What about when there is no question and no answer?' The Zen master said: 'How would someone asking know?' Asked: 'What about when a lost child hasn't returned home?' The Zen master said: 'Not on the road.' Asked: 'What about after returning home?' The Zen master said: 'Precisely lost.' Asked: 'What is the matter of the source?' The Zen master said: 'What are you seeking on the way?' Asked: 'What is the one phrase?' The Zen master said: 'Do you understand?' Asked: 'Then is it not?' The Zen master said: 'Heaven, heaven.' Jingqing (Jingqing, personal name) asked: 'What is the present moment?' The Zen master said: 'Why further the present moment?' Jingqing (Jingqing) said: 'Nearly supporting it.' The Zen master said: 'Words reversed, speech compliant.' Zen Master Huaiyue (Huaiyue Chanshi) of Bao'en Monastery (Zhangzhou Bao'en Yuan) in Zhangzhou was from Quanzhou. In his youth, he studied at Shengshou Monastery (Shengshou Yuan) in his prefecture. Xuefeng (Xuefeng) resided in Longxi (Longxi), and enlightened companions flocked there. A monk asked: 'How should one conduct oneself during the twelve periods of the day?' The Zen master said: 'Movement is death.' Asked: 'What about when there is no movement?' The Zen master said: 'Still guarding the ancient, deluded ghost.' Asked: 'What is the place of origin for a student?' The Zen master said: 'What things are entangling you, Sheli (Sheli)?' Asked: 'What to do when one cannot emerge?' The Zen master said: 'Whose fault is it?' Asked: 'What is the one spiritual thing of Bao'en (Bao'en)?' The Zen master said: 'What are you doing eating so much distiller's grain?' Asked: 'Does it still reveal its hands and feet?' The Zen master said: 'What kind of place is this?' A monk asked: 'What was it like when Niutou (Niutou, referring to the Niutou school) had not yet seen the Fourth Ancestor (Sizu, referring to the Fourth Zen Ancestor Daoxin)?' The Zen master said: 'Ten thousand miles of clouds.' Asked: 'What about after seeing him?' The Zen master said: 'Vast and empty.' A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Yesterday.'

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夜三更失卻火。問黑雲斗暗誰當雨者。師曰。峻處先傾。問宗乘不卻如何舉唱。師曰。山不自稱水無間斷。問佛未出世時如何。師曰。汝爭得知。問撥塵見佛時如何。師曰。什麼年中得見來。問師子在窟時如何。師曰。師子是什麼傢俱。又問。師子出窟時如何。師曰。師子在什麼處。問如何是目前佛。師曰。快禮拜。師臨遷化上堂示眾曰。山僧十二年來舉提宗教。諸人怪我什麼處。若要聽三經五論。此去開元寺咫尺。言訖告寂。

杭州西興化度悟真大師。師郁泉州人也。自得雪峰心印。化緣盛于杭越之間。后居西興鎮之化度院。法席大興。僧問。如何是西來意。師舉拂子。僧曰。學人不會。師曰。喫茶去。問如何是無縫塔。師曰。五尺六尺。問如何是一塵。師曰。九世剎那分。曰如何含得法界。師曰。法界在什麼處。問溪谷各異師何明一。師曰。汝喘作么。問學人初機。乞和尚指示入路。師曰。汝怪化度什麼處。問如何是隨色摩尼珠。師曰。青黃赤白。曰如何是不隨色摩尼珠。師曰。青黃赤白。問如何是西來意。師曰。是東來西來。問牛頭未見四祖時如何。師曰。鳥獸俱迷。曰見后如何。師曰。山深水冷。問維摩與文殊對談何事。師曰。唯有門前鏡湖水。清風不改舊時波。師自是聲聞于遐邇。錢王欽其道德。奏

【現代漢語翻譯】 現代漢語譯本 夜深人靜三更時分，不小心把火弄滅了。有人問：『在烏雲密佈、一片漆黑的情況下，誰來降雨呢？』 師父回答：『地勢高峻的地方先被雨淋濕。』 又問：『宗門的宗旨不容退卻，該如何宣揚倡導呢？』 師父回答：『山不自己誇耀高峻，水不停息地流淌。』 又問：『佛未出世時是怎樣的？』 師父回答：『你又怎麼會知道？』 又問：『拂去塵埃見到佛時是怎樣的？』 師父回答：『你哪一年能得見佛？』 又問：『獅子在洞穴里時是怎樣的？』 師父回答：『獅子有什麼傢俱？』 又問：『獅子出洞穴時是怎樣的？』 師父回答：『獅子在什麼地方？』 又問：『什麼是眼前的佛？』 師父回答：『快禮拜！』 師父臨終前上堂向眾人開示說：『我十二年來提倡宗門教義，你們奇怪我什麼地方？如果想聽三經五論，從這裡到開元寺很近。』 說完就圓寂了。

杭州西興化度悟真大師，是泉州人。自從領悟了雪峰（Xuefeng）的心印后，在杭州和越州一帶弘揚佛法的因緣非常興盛。後來居住在西興鎮的化度院，佛法事業非常興旺。有僧人問：『什麼是西來意（What is the meaning of Bodhidharma's coming from the West）？』 師父舉起拂塵。僧人說：『弟子不明白。』 師父說：『喫茶去（Go drink tea）。』 問：『什麼是無縫塔（Seamless Pagoda）？』 師父說：『五尺六尺。』 問：『什麼是一塵（One speck of dust）？』 師父說：『九世剎那分。』 問：『如何能包含法界（Dharma Realm）？』 師父說：『法界在什麼地方？』 問：『溪谷各有不同，師父您如何闡明它們的一致性？』 師父說：『你喘什麼氣？』 問：『弟子初學，請和尚指示入門的路徑。』 師父說：『你覺得化度院有什麼奇怪的地方？』 問：『什麼是隨色摩尼珠（Mani Jewel that changes color）？』 師父說：『青黃赤白。』 問：『什麼是不隨色摩尼珠（Mani Jewel that does not change color）？』 師父說：『青黃赤白。』 問：『什麼是西來意（What is the meaning of Bodhidharma's coming from the West）？』 師父說：『是東來西來。』 問：『牛頭（Niutou）未見四祖（Fourth Patriarch）時是怎樣的？』 師父說：『鳥獸都迷失了方向。』 問：『見后是怎樣的？』 師父說：『山深水冷。』 問：『維摩（Vimalakirti）與文殊（Manjusri）對談什麼事情？』 師父說：『只有門前的鏡湖水，清風吹拂，依舊是舊時的波浪。』 師父因此聲名遠揚。錢王（King Qian）欽佩他的道德，上奏朝廷。

【English Translation】 English version In the dead of night, at the third watch, the fire was accidentally extinguished. Someone asked: 'In the midst of dark clouds and utter darkness, who will bring the rain?' The Master replied: 'The high places are the first to be drenched.' Another asked: 'The principle of the sect cannot be retreated from, how should it be proclaimed and advocated?' The Master replied: 'The mountain does not boast of its height, and the water flows ceaselessly.' Another asked: 'What was it like before the Buddha appeared in the world?' The Master replied: 'How would you know?' Another asked: 'What is it like when the dust is swept away and the Buddha is seen?' The Master replied: 'In what year will you be able to see the Buddha?' Another asked: 'What is it like when the lion is in its den?' The Master replied: 'What furniture does the lion have?' Another asked: 'What is it like when the lion comes out of its den?' The Master replied: 'Where is the lion?' Another asked: 'What is the Buddha right before our eyes?' The Master replied: 'Quickly bow!' Before his passing, the Master ascended the platform and addressed the assembly, saying: 'For twelve years, I have been promoting the teachings of the sect. What is it that you find strange about me? If you wish to hear the Three Sutras and Five Treatises, Kaiyuan Temple is just a short distance from here.' Having spoken, he passed away peacefully.

Great Master Wuzhen of Huadu in Xixing, Hangzhou, was a native of Quanzhou. Since realizing the mind-seal of Xuefeng (Xuefeng), his karmic connection to propagate the Dharma flourished in the areas of Hangzhou and Yuezhou. Later, he resided in Huadu Monastery in Xixing Town, and his Dharma activities thrived greatly. A monk asked: 'What is the meaning of Bodhidharma's coming from the West (What is the meaning of Bodhidharma's coming from the West)?' The Master raised his whisk. The monk said: 'This disciple does not understand.' The Master said: 'Go drink tea (Go drink tea).' Asked: 'What is a Seamless Pagoda (Seamless Pagoda)?' The Master said: 'Five feet six feet.' Asked: 'What is one speck of dust (One speck of dust)?' The Master said: 'A fraction of a moment in nine lifetimes.' Asked: 'How can one contain the Dharma Realm (Dharma Realm)?' The Master said: 'Where is the Dharma Realm?' Asked: 'The streams and valleys are all different, how does the Master explain their unity?' The Master said: 'Why are you panting?' Asked: 'This disciple is a beginner, please, Venerable Monk, show me the path to enter.' The Master said: 'What do you find strange about Huadu Monastery?' Asked: 'What is a Mani Jewel that changes color (Mani Jewel that changes color)?' The Master said: 'Blue, yellow, red, white.' Asked: 'What is a Mani Jewel that does not change color (Mani Jewel that does not change color)?' The Master said: 'Blue, yellow, red, white.' Asked: 'What is the meaning of Bodhidharma's coming from the West (What is the meaning of Bodhidharma's coming from the West)?' The Master said: 'It is coming from the East and coming from the West.' Asked: 'What was it like when Niutou (Niutou) had not yet seen the Fourth Patriarch (Fourth Patriarch)?' The Master said: 'The birds and beasts were all lost.' Asked: 'What was it like after he saw him?' The Master said: 'The mountains are deep and the water is cold.' Asked: 'What were Vimalakirti (Vimalakirti) and Manjusri (Manjusri) discussing?' The Master said: 'Only the Mirror Lake water in front of the gate, the clear wind blowing, remains the same as the old waves.' The Master's reputation thus spread far and wide. King Qian (King Qian) admired his virtue and submitted a memorial to the court.

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紫衣師號。

福州鼓山興聖國師。神晏大梁人也。姓李氏。幼惡葷膻樂聞鐘梵。年十二時有白氣數道騰于所居屋壁。師即揮毫書其壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷氣即隨滅。年甫志學遘疾甚丞。夢神人與藥覺而頓愈。明年又夢梵僧告云。出家時至矣。遂依衛州白鹿山道規禪師披削。嵩岳受具。謂同學曰。古德云。白四羯磨后全體戒定慧。豈準繩而可拘也。於是杖錫遍叩禪關。而但記語言存乎知解。及造雪嶺朗然符契。一日參雪峰。雪峰知其緣熟。忽起搊住曰。是什麼。師釋然了悟亦忘其了心。唯舉手搖曳而已。雪峰曰。子作道理耶。師曰。何道理之有。雪峰審其懸解撫而印之。暨雪峰歸寂。閩帥于府城之左二十里。開鼓山創禪宮請揚宗致。師上堂眾集。良久曰。南泉在日亦有人舉要。且不識南泉。即今還有識南泉者么。試出來對眾驗看。時有僧出禮拜才起。師曰。作么生。僧近前曰。咨和尚。師曰。不才請退。又曰。經有經師論有論師律有律師。有函有號有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖興來。蓋為人心不等。巧開方便遂有多門。受疾不同處方還異。在有破有。居空叱空。二患既除中道須遣。鼓山所以道。句不當機言非展事。

【現代漢語翻譯】 現代漢語譯本： 紫衣師號。

福州鼓山興聖國師（Fuzhou Gushan Xingsheng National Teacher），神晏（Shenyan）大師是大梁（Daliang）人，姓李。從小厭惡葷腥，喜歡聽鐘聲和梵唄。十二歲時，他所居住的房屋墻壁上出現數道白氣。神晏大師隨即揮筆在墻上寫道：『白道從此迅速改變方向，不要再顯現作怪異不祥之兆。必定祛除邪行迴歸真見，必定能夠超凡入聖。』寫完后，白氣隨即消失。剛到求學的年齡，就得了重病。夢見神人給他藥，醒來后病立刻痊癒。第二年又夢見梵僧告訴他說：『出家的時機到了。』於是依從衛州（Weizhou）白鹿山（Bailu Mountain）道規（Daogui）禪師剃度。在嵩山（Song Mountain）受具足戒。他對同學說：『古德說，經過白四羯磨（Bai Si Jiemo，佛教受戒儀式）后，才能完全具備戒定慧（Jie Ding Hui，佛教修行的三個方面）。難道可以拘泥於準繩嗎？』於是拄著錫杖遍訪各處禪關，但只是記住語言，停留在知解層面。直到到達雪嶺（Xueling）才豁然開悟。一天，參訪雪峰（Xuefeng）禪師，雪峰禪師知道他的機緣成熟，忽然起身抓住他說：『是什麼？』神晏大師豁然開悟，也忘記了開悟的心，只是舉手搖動而已。雪峰禪師說：『你是在講道理嗎？』神晏大師說：『有什麼道理可講？』雪峰禪師審視他已經徹底領悟，撫摸著他並印可。等到雪峰禪師圓寂后，閩地的長官在府城左邊二十里的地方，開闢鼓山（Gu Mountain）建立禪宮，請神晏大師來弘揚宗風。大師上堂，大眾聚集。過了很久，大師說：『南泉（Nanquan）禪師在世的時候也有人提問，卻不認識南泉禪師。現在還有認識南泉禪師的人嗎？試著出來當衆驗證看看。』當時有個僧人出來禮拜，剛起身，大師說：『作什麼？』僧人走近前說：『請教和尚。』大師說：『不才，請退下。』又說：『經有經師，論有論師，律有律師。有函有號，有部有帙，各自有人傳持。而且佛法是建立教義，禪道是止息哭啼的說法。諸聖出現，是因為人心不同，巧妙地開設方便之門，所以有很多法門。所受的疾病不同，所開的藥方也不同。在有中破有，居空中叱空。兩種弊病既然消除，中道也必須捨棄。鼓山（Gu Mountain）所以說，語句不合時機，言語不能展示實事。』

【English Translation】 English version: The Purple-Robed Teacher's Title.

The Xingsheng National Teacher (Xingsheng National Teacher) of Gushan (Gu Mountain) in Fuzhou (Fuzhou), Shenyan (Shenyan) was from Daliang (Daliang), with the surname Li. From a young age, he detested meat and enjoyed listening to the sounds of bells and Buddhist chants. At the age of twelve, several streams of white vapor appeared on the walls of his residence. Master Shenyan immediately took up a brush and wrote on the wall: 'The white path should quickly change its course from here, cease appearing and creating ominous signs. Surely eliminate evil practices and return to true vision, surely attain transcendence and enter the realm of sainthood.' After writing, the vapor immediately disappeared. Just as he reached the age for learning, he fell seriously ill. He dreamed of a divine being giving him medicine, and upon waking, he was immediately cured. The following year, he dreamed again of a Buddhist monk who told him: 'The time for leaving home has arrived.' Thereupon, he followed Zen Master Daogui (Daogui) of Bailu Mountain (Bailu Mountain) in Weizhou (Weizhou) and had his head shaved. He received the full precepts at Song Mountain (Song Mountain). He said to his fellow students: 'The ancient worthies said that after the Bai Si Jiemo (Bai Si Jiemo, Buddhist ordination ceremony), one fully possesses morality, concentration, and wisdom (Jie Ding Hui, the three aspects of Buddhist practice). How can we be bound by rigid rules?' Thereupon, he traveled with his staff, visiting various Zen monasteries, but only remembered the words and remained at the level of intellectual understanding. It was not until he reached Xueling (Xueling) that he suddenly had a profound realization. One day, he visited Zen Master Xuefeng (Xuefeng), who, knowing that his opportunity had ripened, suddenly grabbed him and said: 'What is it?' Master Shenyan had a sudden enlightenment, and also forgot the mind of enlightenment, only raising his hand and waving it. Zen Master Xuefeng said: 'Are you expounding a doctrine?' Master Shenyan said: 'What doctrine is there to expound?' Zen Master Xuefeng examined him and confirmed that he had completely understood, patting him and giving his approval. After Zen Master Xuefeng passed away, the military governor of Min (Fujian province) opened up Gu Mountain (Gu Mountain) twenty li to the left of the prefectural city and built a Zen monastery, inviting Master Shenyan to propagate the teachings of the school. The Master ascended the platform, and the assembly gathered. After a long while, the Master said: 'In the days of Zen Master Nanquan (Nanquan), there were also people who raised questions, but they did not recognize Zen Master Nanquan. Are there any who recognize Zen Master Nanquan now? Try to come forward and be tested before the assembly.' At that time, a monk came forward to bow, and just as he stood up, the Master said: 'What are you doing?' The monk stepped forward and said: 'I respectfully inquire of the Abbot.' The Master said: 'Incompetent, please withdraw.' He also said: 'The sutras have sutra masters, the treatises have treatise masters, and the Vinaya has Vinaya masters. There are cases and titles, divisions and volumes, each with people to transmit them. Moreover, the Buddha-dharma is the establishment of teachings, and the Zen path is a saying to stop crying. The appearance of the various sages is because people's minds are different, skillfully opening up expedient means, so there are many Dharma gates. The diseases suffered are different, and the prescriptions given are also different. Within existence, break existence; within emptiness, scold emptiness. Since the two faults have been eliminated, the Middle Way must also be abandoned. Therefore, Gu Mountain (Gu Mountain) says, 'Words that do not fit the occasion, speech that does not reveal the matter.'

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承言者喪。滯句者迷。不唱言前寧譚句后。直至釋迦掩室凈名杜口。大士梁時童子當日一問二問三問盡有人了也。諸仁者作么生。時有僧禮拜。師曰。高聲問。僧曰。學人咨和尚。師乃喝出。問己事未明以何為驗。師抗音似未聞。其僧再問。師曰。一點隨流食咸不重。問如何是包盡乾坤底句。師曰。近前。僧近前。師曰。鈍置殺人。問如何紹得。師曰。犴(寒岸二音)𤞞(音欲)無風徒勞展掌。曰如何即是。師曰錯。問學人便承當時如何。師曰。汝作么生承當(法燈別云莫費力)問如何是學人正立處。師曰。不從諸聖行(法燈別云汝擬亂走)問千山萬山阿那個是正山。師曰。用正山作么(法燈云。千山萬山)師與招慶相遇。招慶曰。家常。師曰。無厭生。招慶曰。且款款。師卻云。家常。招慶曰。今日未有火。師曰。太鄙吝生。招慶曰。穩便將取去(東禪齊拈云。此二尊宿語還有得失也無。若有阿那個得阿那個失。若無得失。諸人未具行腳眼在)問如何免得輪迴生死。師曰。把將生死來。問如何是宗門中事。師側掌曰。吽吽。問如何是向上一關棙子。師乃打之。問如何是鼓山正主。師曰。瞎作么。師問保福。古人道。非不非是不是。意作么生。保福拈起茶盞。師曰。莫是非好。問如何是真實人體。師曰。即今是什麼體

【現代漢語翻譯】 現代漢語譯本 執著于言語的人會喪失真意，拘泥於語句的人會陷入迷途。不在言語之前唱頌，又怎能談論語句之後的事情呢？（這境界）直至釋迦牟尼（Śākyamuni，佛教創始人）在毗摩詰（Vimalakīrti，維摩詰經主角）室中默然不語，維摩詰大士也閉口不言。梁朝時，有童子在當日一問再問三問，最終有人領悟了。各位仁者，你們怎麼看？ 當時有僧人禮拜。師父說：『高聲問！』僧人說：『學人請教和尚。』師父便喝斥他。問：『自己（修行）的事情尚未明白，用什麼來驗證？』師父提高聲音，好像沒聽見。那僧人再次發問。師父說：『一點隨波逐流，嚐到鹹味也不覺得重。』問：『如何是包容盡乾坤的語句？』師父說：『走近前來。』僧人走近前來。師父說：『（這樣）反而耽誤了你。』問：『如何才能繼承（佛法）？』師父說：『犴𤞞（指一種動物）無風，徒勞地伸開手掌。』（犴𤞞，hàn yuè，一種野獸，比喻徒勞無功）說：『如何才是（繼承佛法）？』師父說：『錯了。』問：『學人如果當時就承擔，該如何是好？』師父說：『你打算怎麼承擔？』（法燈禪師另說：『不要白費力氣。』）問：『如何是學人真正立足之處？』師父說：『不跟隨諸聖的足跡。』（法燈禪師另說：『你打算亂跑嗎？』）問：『千山萬山，哪一座才是真正的山？』師父說：『要真正的山做什麼？』（法燈禪師說：『千山萬山。』） 師父與招慶禪師相遇。招慶禪師說：『家常便飯。』師父說：『沒完沒了。』招慶禪師說：『且慢慢來。』師父卻說：『家常便飯。』招慶禪師說：『今天沒有柴火。』師父說：『太吝嗇了。』招慶禪師說：『穩穩當當地拿走吧。』（東禪齊禪師評論說：『這兩位尊宿的話，還有得失嗎？如果有，誰得誰失？如果沒有得失，各位還沒有具備行腳的眼力。』）問：『如何才能免除輪迴生死？』師父說：『把生死拿來。』問：『如何是宗門中的事？』師父側著手掌說：『吽吽。』問：『如何是向上的一道關卡？』師父便打他。問：『如何是鼓山真正的主人？』師父說：『瞎說什麼？』師父問保福禪師：『古人說，非不非，是不是，是什麼意思？』保福禪師拿起茶盞。師父說：『不要說是非好。』問：『如何是真實的人體？』師父說：『現在是什麼體？』

【English Translation】 English version Those who cling to words lose the meaning; those who are stuck on phrases are deluded. If you don't sing before the words, how can you discuss what comes after the phrases? (This state) extends until Śākyamuni (the founder of Buddhism) was silent in Vimalakīrti's (the main character of the Vimalakīrti Sutra) room, and the great Bodhisattva Vimalakīrti also kept his mouth shut. During the Liang Dynasty, a young boy asked one question, then a second, then a third, and eventually someone understood. What do you all think, virtuous ones? At that time, a monk bowed. The master said, 'Ask loudly!' The monk said, 'This student consults the master.' The master then shouted at him. He asked, 'If one's own (practice) is not yet clear, what can be used to verify it?' The master raised his voice as if he hadn't heard. The monk asked again. The master said, 'A drop follows the current, tasting the saltiness without feeling it's heavy.' He asked, 'What is the phrase that encompasses the entire universe?' The master said, 'Come closer.' The monk came closer. The master said, '(Doing so) only delays you.' He asked, 'How can one inherit (the Dharma)?' The master said, 'The hàn yuè (a type of animal) has no wind; it's futile to extend the palm.' (hàn yuè, a wild animal, a metaphor for futile effort) He said, 'What is (inheriting the Dharma)?' The master said, 'Wrong.' He asked, 'If this student had taken on the responsibility at that time, what would have been the right thing to do?' The master said, 'How do you intend to take on the responsibility?' (Dharma Lamp Chan Master said separately: 'Don't waste your effort.') He asked, 'What is the student's true standing place?' The master said, 'Do not follow the paths of the saints.' (Dharma Lamp Chan Master said separately: 'Are you planning to run around randomly?') He asked, 'Of the thousands of mountains, which one is the true mountain?' The master said, 'What do you need a true mountain for?' (Dharma Lamp said, 'Thousands of mountains.') The master met with Chan Master Zhaoqing. Chan Master Zhaoqing said, 'Everyday meal.' The master said, 'Never-ending.' Chan Master Zhaoqing said, 'Take it slowly.' The master then said, 'Everyday meal.' Chan Master Zhaoqing said, 'There's no firewood today.' The master said, 'Too stingy.' Chan Master Zhaoqing said, 'Take it away steadily.' (Chan Master Dongchan Qi commented: 'Do these words of the two venerable masters have gains and losses? If so, who gains and who loses? If there are no gains and losses, you all do not yet have the eyes for walking the path.') He asked, 'How can one escape the cycle of birth and death?' The master said, 'Bring birth and death here.' He asked, 'What is the matter within the Zen school?' The master turned his palm sideways and said, 'Hūm hūm.' He asked, 'What is the barrier above?' The master then struck him. He asked, 'Who is the true master of Gushan?' The master said, 'What are you talking about blindly?' The master asked Chan Master Baofu, 'The ancients said, 'Not not-not, is is not,' what does it mean?' Chan Master Baofu picked up a teacup. The master said, 'It's better not to say what is right and wrong.' He asked, 'What is the true human body?' The master said, 'What body is it now?'

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。曰究竟如何。師曰。爭得到恁么地。問如何是佛法大意。師曰。金烏一點萬里無雲。師問僧。鼓山有不跨石門句。汝作么生道。僧曰請。師乃打之。問如何是古人省心力處。師曰。汝何費力。問言滿天下無口過。如何是無口過。師曰。有什麼過。問如何是省要處。師曰。還自恥么。師與閩帥瞻仰佛像。閩帥問。是什麼佛。曰請大王鑑。曰鑒即不是佛。曰是什麼。無對(長慶代云。久承大師在眾何得造次)問從上宗乘如何舉唱。師以拂子驀口打。問如何是教外別傳底事。師曰。喫茶去。又曰。今為諸仁者。刺頭入他諸聖化門裡抖擻不出。所以向仁者道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是個漢未通個訊息向他恁么道被他驀口摑。還怪得他么。雖然如此也不得亂摑。鼓山尋常道。更有一人不跨石門。須有不跨石門句。作么生是不跨石門句。鼓山自住三十餘年。五湖四海來者。向高山頂上看山玩水。未見一人快利通得。如今還有人通得也不昧兄弟珍重。乃有偈示眾曰。

直下猶難會　　尋言轉更賒 　若論佛與祖　　特地隔天涯

閩帥禮重常詢法要焉。

漳州隆壽興法大師紹卿。泉州人也。姓陳氏。幼于靈巖寺習經論。講業既就而深慕禪那。乃問法

于雪峰之室。服勤數載從緣開悟。因侍經行見芋葉動。雪峰指動葉視之。師對曰。紹卿甚生怕怖。雪峰曰。是汝屋裡底怕怖什麼。師於是恍然惺悟頓息他游。尋受請居龍溪焉。僧問。古人道摩尼殿有四角一角常露。如何是常露底角。師舉拂子。問糧不畜一粒如何濟得萬人饑。師曰。俠客面前如奪劍。看君不是黠兒郎。問。大拍盲底人來。師還接否。師曰。前後大應得此便也。曰莫便是接否。師曰。遮漢來遮里插嘴。問耳目不到處如何。師曰。汝無此作。曰恁么即聞也。師曰。真個聾。漢漳守王公欽尚祖風。為奏紫衣師名。

福州仙宗院仁慧大師行瑫。泉州人也。姓王氏。本州開元寺受業。預雪峰禪會聲聞四遠。閩帥請轉法輪玄徒奔至。上堂曰。我與釋迦同參。汝道參什麼人。時一僧出禮拜擬伸問。師曰錯。問如何是西來意。師曰。熊耳不曾藏。問直下事乞師方便。師曰。不因汝問我亦不道。問如何是西來意。師曰。白日無閑人。

福州蓮華山永福院超證大師從弇(先住漳州報恩院)僧問。儒門以五常為極則。未審宗門以何為極則。師良久。僧曰。恁么即學人造次也。師曰。好與拄杖。問教云。唯有一乘法。如何是一乘法。師曰。汝道我在遮里作什麼。曰恁么即不知教意也。師曰。雖然如此卻不孤負汝。問

【現代漢語翻譯】 現代漢語譯本： 在雪峰（Xuefeng，山名）的禪房裡，服侍多年後，因緣際會而開悟。一次，侍奉雪峰禪師經行時，看見芋頭葉子在動。雪峰禪師指著動著的葉子讓他看。禪師回答說：『紹卿（Shaoqing，人名）非常害怕。』雪峰禪師說：『是你自己心裡害怕什麼？』禪師於是恍然大悟，頓然停止了四處遊歷，不久后應邀住持龍溪（Longxi，地名）的寺廟。有僧人問：『古人說摩尼殿（Manididian，佛教建築）有四個角，一個角總是露在外面的，如何是那個總是露在外面的角？』禪師舉起拂塵。又問：『糧食不儲存一粒，如何能救濟萬人的飢餓？』禪師說：『在俠客面前奪劍，我看你不是個聰明的孩子。』問：『一個完全瞎了眼的人來了，禪師還接納嗎？』禪師說：『前後都應該得到這個方便。』（僧人）說：『莫非就是接納嗎？』禪師說：『這傢伙來這裡插嘴！』問：『耳目都無法到達的地方怎麼樣？』禪師說：『你沒有這樣的作為。』（僧人）說：『這樣說來，就是聽到了。』禪師說：『真是個聾子。』漢漳（Hanzhang，地名）的太守王公（Wang Gong，人名）欽佩禪師的祖師之風，於是上奏朝廷賜予禪師紫衣和師號。 福州（Fuzhou，地名）仙宗院（Xianzongyuan，寺廟名）的仁慧（Renhui，法號）大師行瑫（Xingtao，法名），是泉州（Quanzhou，地名）人，姓王（Wang，姓氏）。在本州的開元寺（Kaiyuan Temple，寺廟名）出家。因為參加雪峰禪師的禪會而聲名遠揚。福建的地方長官請他轉法輪，很多學佛的人都來投奔他。上堂說法時說：『我和釋迦（Shijia，釋迦摩尼佛的簡稱）一起參禪，你們說說參的是什麼人？』當時有個僧人出來禮拜，想要提問。禪師說：『錯了。』問：『如何是西來意（Xilaiyi，禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『熊耳山（Xiongershan，山名）不曾隱藏。』問：『請禪師開示直截了當的道理。』禪師說：『不是你問，我也不會說。』問：『如何是西來意？』禪師說：『大白天沒有閑人。』 福州（Fuzhou，地名）蓮華山（Lianhua Mountain，山名）永福院（Yongfu Yuan，寺廟名）的超證（Chaozheng，法號）大師從弇（Cong Yan，法名）（先前住在漳州（Zhangzhou，地名）報恩院（Baoen Yuan，寺廟名））。有僧人問：『儒家以五常（Wuchang，仁義禮智信）為最高的準則，不知道禪宗以什麼為最高的準則？』禪師沉默了很久。僧人說：『這樣說來，是學生冒昧了。』禪師說：『應該給你拄杖。』問：『經教上說，唯有一乘法（Yichengfa，佛教術語，指最高的佛法），如何是一乘法？』禪師說：『你說我在這裡做什麼？』（僧人）說：『這樣說來，就是不知道經教的含義了。』禪師說：『雖然如此，卻不辜負你。』問：

【English Translation】 English version: In the room of Xuefeng (Xuefeng, mountain name), after serving diligently for several years, he attained enlightenment through karmic conditions. Once, while attending to Zen Master Xuefeng during his walk, he saw taro leaves moving. Zen Master Xuefeng pointed to the moving leaves and asked him to look at them. The Zen master replied, 'Shaoqing (Shaoqing, personal name) is very afraid.' Zen Master Xuefeng said, 'What is it that you are afraid of in your own mind?' The Zen master then suddenly realized and stopped wandering around. Soon after, he was invited to reside at the Longxi (Longxi, place name) temple. A monk asked, 'The ancients said that the Mani Hall (Manididian, Buddhist architecture) has four corners, and one corner is always exposed. What is the corner that is always exposed?' The Zen master raised his whisk. Another asked, 'Without storing a single grain of rice, how can one relieve the hunger of ten thousand people?' The Zen master said, 'Trying to snatch a sword in front of a swordsman, I see you are not a clever child.' Asked, 'If a completely blind person comes, will the Zen master still receive him?' The Zen master said, 'Both before and after, one should receive this convenience.' (The monk) said, 'Does that mean you will receive him?' The Zen master said, 'This fellow comes here to interrupt!' Asked, 'What about the place where eyes and ears cannot reach?' The Zen master said, 'You have no such action.' (The monk) said, 'In that case, one has heard it.' The Zen master said, 'Truly deaf.' Wang Gong (Wang Gong, personal name), the prefect of Hanzhang (Hanzhang, place name), admired the ancestral style of the Zen master, so he petitioned the court to grant the Zen master a purple robe and a monastic title. Renhui (Renhui, Dharma name) Xingtao (Xingtao, monastic name), the Great Master of Xianzongyuan (Xianzongyuan, temple name) in Fuzhou (Fuzhou, place name), was a native of Quanzhou (Quanzhou, place name), with the surname Wang (Wang, surname). He became a monk at Kaiyuan Temple (Kaiyuan Temple, temple name) in this prefecture. Because of participating in Zen Master Xuefeng's Zen gatherings, his reputation spread far and wide. The local governor of Fujian invited him to turn the Dharma wheel, and many Buddhist practitioners came to join him. During an assembly, he said, 'I practice Zen with Shakya (Shijia, short for Shakyamuni Buddha), what person do you say we are practicing with?' At that time, a monk came out to bow, intending to ask a question. The Zen master said, 'Wrong.' Asked, 'What is the meaning of the Westward Journey (Xilaiyi, Zen term, referring to Bodhidharma's purpose in coming to China from the West)?' The Zen master said, 'Mount Xiong'er (Xiongershan, mountain name) has never hidden it.' Asked, 'Please, Zen master, reveal the direct and straightforward truth.' The Zen master said, 'If you didn't ask, I wouldn't say it either.' Asked, 'What is the meaning of the Westward Journey?' The Zen master said, 'There are no idle people in broad daylight.' Great Master Chaozheng (Chaozheng, Dharma name) of Yongfu Yuan (Yongfu Yuan, temple name) on Lianhua Mountain (Lianhua Mountain, mountain name) in Fuzhou (Fuzhou, place name) followed Yan (Cong Yan, Dharma name) (who previously resided at Baoen Yuan (Baoen Yuan, temple name) in Zhangzhou (Zhangzhou, place name)). A monk asked, 'Confucianism considers the Five Constant Virtues (Wuchang, benevolence, righteousness, propriety, wisdom, and trustworthiness) as the highest principle. I wonder what Zen Buddhism considers as the highest principle?' The Zen master remained silent for a long time. The monk said, 'In that case, I have been presumptuous.' The Zen master said, 'You should be given a staff.' Asked, 'The scriptures say, 'There is only the One Vehicle Dharma (Yichengfa, Buddhist term, referring to the highest Dharma).' What is the One Vehicle Dharma?' The Zen master said, 'What do you say I am doing here?' (The monk) said, 'In that case, I do not know the meaning of the scriptures.' The Zen master said, 'Even so, I will not let you down.' Asked:

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不向問處領。猶是學人問處。和尚如何。師曰。喫茶去。長慶常云。盡法無民。師曰。永福即不然。若不盡法又爭得民。時有僧曰。請師盡法。師曰。我不要汝納稅。問諸餘即不問。聊徑處乞師垂慈。師曰。不快禮三拜。師上堂曰。咄咄看箭便歸方丈。問請師盡令。師曰。莫埋沒。問大眾雲集請師說法。師曰。聞么。曰若更佇思應難得及。師曰。實即得。問摩尼殿有四角一角常露。如何是常露底角。師曰。不可更點。師上堂于座邊立謂眾曰。二尊不併化。便歸方丈。

杭州龍華寺真覺大師靈照。高麗人也。萍游閩越升雪峰之堂冥符玄旨。居唯一衲服勤眾務。閩中謂之照布衲。一夕指半月問溥上座。那一片什麼處去也。溥曰。莫妄想。師曰。失卻一片也。眾雖嘆美而恬澹自持。初止婺州齊雲山。上堂良久。忽舒手視其眾曰。乞取些子乞取些子。又曰。一人傳虛萬人傳實。僧問。草童能歌舞。未審今時還有無。師下座作舞曰。沙彌會么。僧曰。不會。師曰。山僧蹋曲子也不會。問靈山會上法法相傳。未審齊云將何付囑。師曰。不可為汝一人荒卻齊云也。曰莫便是親付囑也無。師曰。莫令大眾笑。問還丹一粒點鐵成金。至理一言點凡成聖。請師一點。師曰。還知齊云點金成鐵么。曰點金成鐵未之前聞。至理一言敢希垂

【現代漢語翻譯】 現代漢語譯本 不要在提問的地方領會。這仍然是學人提問的地方。和尚您怎麼說？師父說：『喫茶去。』長慶經常說：『窮盡法而沒有民眾。』師父說：『永福我不這樣認為。如果不窮盡法，又怎麼能得到民眾呢？』當時有僧人說：『請師父窮盡法。』師父說：『我不要你納稅。』問：其他的就不問了，姑且在您這裡乞求師父慈悲。師父說：『不快點禮拜三下。』師父上堂說：『咄咄，看箭便回方丈。』問：請師父下命令。師父說：『不要埋沒。』問：大眾雲集，請師父說法。師父說：『聽見了嗎？』（僧人）說：『如果再佇立思考，恐怕難以趕上。』師父說：『真實地去做就能趕上。』問：摩尼殿有四個角，一個角經常裸露。什麼是經常裸露的角？師父說：『不可再點明。』師父上堂，在座位旁邊站立，對大眾說：『二尊不併化。』便回方丈。

杭州龍華寺真覺大師靈照（Lingzhao）是高麗人。四處遊歷到閩越，登上雪峰的講堂，暗合玄妙的旨意。獨自居住，身穿一件衲衣，勤勞地處理各種事務。閩中人稱他為照布衲。一天晚上，指著半月問溥（Pu）上座：『那一塊到什麼地方去了？』溥（Pu）說：『不要妄想。』師父說：『失去了一塊啊。』大眾雖然讚歎，但他恬淡自持。最初住在婺州齊雲山。上堂很久，忽然伸出手看著大眾說：『乞取些子，乞取些子。』又說：『一人傳虛，萬人傳實。』僧人問：『草童能歌善舞，不知道現在還有沒有？』師父下座跳舞說：『沙彌會嗎？』僧人說：『不會。』師父說：『山僧我跳曲子也不會。』問：『靈山會上法法相傳，不知道齊雲山將要付囑什麼？』師父說：『不可爲了你一個人荒廢了齊雲山。』（僧人）說：『莫非這就是親自付囑嗎？』師父說：『不要讓大眾笑話。』問：『還丹一粒，點鐵成金；至理一言，點凡成聖。請師父點化。』師父說：『還知道齊雲山點金成鐵嗎？』（僧人）說：『點金成鐵，之前沒有聽說過。至理一言，敢於希望師父垂憐。』

【English Translation】 English version Do not seek understanding where questions arise. That is still the realm of the questioner. What does the Abbot say? The Master said, 'Go drink tea.' Changqing (a monk) often said, 'Exhaust the Dharma and have no people.' The Master said, 'Yongfu (a place) does not think so. If you do not exhaust the Dharma, how can you gain the people?' At that time, a monk said, 'Please, Master, exhaust the Dharma.' The Master said, 'I do not want you to pay taxes.' Question: I will not ask about other things, but humbly beg for the Master's compassion. The Master said, 'Quickly bow three times.' The Master ascended the hall and said, 'Alas, alas, see the arrow and return to the abbot's quarters.' Question: Please, Master, give the order. The Master said, 'Do not bury it.' Question: The assembly has gathered, please, Master, preach the Dharma. The Master said, 'Do you hear?' (The monk) said, 'If I stand and think further, I fear it will be difficult to catch up.' The Master said, 'If you do it truthfully, you will catch up.' Question: The Mani Hall has four corners, one corner is always exposed. What is the corner that is always exposed? The Master said, 'It cannot be pointed out further.' The Master ascended the hall, stood by the seat, and said to the assembly, 'Two honored ones do not transform together.' Then he returned to the abbot's quarters.

Master Lingzhao (Lingzhao), True Awareness of Longhua Temple in Hangzhou, was a Korean. He traveled to Minyue (a region), ascended the hall of Xuefeng (a mountain), and secretly conformed to the profound meaning. He lived alone, wearing a single patched robe, diligently handling various affairs. The people of Min called him Zhao Bunna (Zhao the patched-robe monk). One night, pointing to the half-moon, he asked the senior monk Pu (Pu), 'Where has that piece gone?' Pu (Pu) said, 'Do not妄想(wangxiang, engage in delusional thinking).' The Master said, 'A piece is lost.' Although the assembly praised him, he remained calm and self-possessed. He first stayed at Qiyun Mountain (a mountain) in Wuzhou. After a long time in the hall, he suddenly stretched out his hand, looked at the assembly, and said, 'Beg for a little, beg for a little.' He also said, 'One person transmits falsehood, ten thousand transmit truth.' A monk asked, 'A grass child can sing and dance, I wonder if there are any now?' The Master descended from the seat and danced, saying, 'Does the novice know?' The monk said, 'I do not know.' The Master said, 'This mountain monk does not know how to dance either.' Question: 'At the assembly on Vulture Peak (靈山會上, Lingshan Hui Shang), the Dharma was transmitted from Dharma to Dharma. I wonder what Qiyun Mountain will entrust?' The Master said, 'Do not abandon Qiyun Mountain for the sake of one person.' (The monk) said, 'Could this be the personal entrustment?' The Master said, 'Do not make the assembly laugh.' Question: 'One pill of elixir transforms iron into gold; one word of ultimate truth transforms the ordinary into the sacred. Please, Master, transform me.' The Master said, 'Do you also know that Qiyun Mountain transforms gold into iron?' (The monk) said, 'I have never heard of transforming gold into iron before. I dare to hope for the Master's compassion with one word of ultimate truth.'

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示。師曰。句下不薦後悔難追。師次居越州鏡清院海眾悅隨。一日謂眾曰。盡令去也。僧曰。請師盡令。師曰。吽吽。問如何是學人本分事。師曰。鏡清不惜口。問請師雕琢。師曰。八成。曰為什麼不十成。師曰。還知鏡清生修理么。師問僧。什麼處來。曰五峰來。師曰。來作什麼。曰禮拜和尚。師曰。何不自禮。曰禮了也。師曰。鏡湖水淺。問如何是第一句。師曰。莫錯下名言。曰師豈無方便。師曰。烏頭養雀兒。問向上一路千聖不傳。未審什麼人傳得。師曰。千聖也疑我。曰莫便是傳也無。師曰。晉帝斬嵇康。問釋迦掩室于摩竭。凈名杜口于毗耶。此意如何。師曰。東廊下兩兩三三。師謂眾曰。諸方以毗盧法身為極則。鏡清遮里即不然。須知毗盧有師法身有主。問如何是毗盧師法身主。師曰。二公爭敢論。問古人道。見色便見心此即是色阿那個是心。師曰。恁么問莫欺山僧么。問未剖以前請師斷。師曰。落在什麼處。曰恁么即失口也。師曰。寒山送溈山。又曰。住住阇梨失口山僧失口。曰惡虎不食子。師曰。驢頭出馬頭回。師驀問一僧。記得么。曰記得。師曰。道什麼。曰道什麼。師曰。淮南小兒入寺。問是什麼即俊鷹俊鷂趁不及。師曰。阇梨別問山僧別答。問請師別答。師曰。十里行人較一程。問金屑雖貴眼裡

【現代漢語翻譯】 示。師曰：『句下不薦，後悔難追。』（錯過當下，後悔也來不及了。）師次居越州鏡清院，海眾悅隨。（後來，這位禪師住在越州鏡清院，很多僧人都喜歡跟隨著他。） 一日謂眾曰：『盡令去也。』（有一天，他對大家說：『都讓它過去吧。』）僧曰：『請師盡令。』（僧人問：『請老師指示，讓什麼過去？』）師曰：『吽吽。』（禪師說：『吽吽。』） 問：『如何是學人本分事？』（請問，學人最根本的事情是什麼？）師曰：『鏡清不惜口。』（鏡清禪師從不吝惜言語。）問：『請師雕琢。』（請老師指點。）師曰：『八成。』（八成。）曰：『為什麼不十成？』（為什麼不是十成呢？）師曰：『還知鏡清生修理么？』（你還知道鏡清禪師還在修行嗎？） 師問僧：『什麼處來？』（你從哪裡來？）曰：『五峰來。』（從五峰來。）師曰：『來作什麼？』（來做什麼？）曰：『禮拜和尚。』（來禮拜和尚。）師曰：『何不自禮？』（為什麼不禮拜自己？）曰：『禮了也。』（已經禮拜過了。）師曰：『鏡湖水淺。』（鏡湖的水很淺。） 問：『如何是第一句？』（什麼是第一句？）師曰：『莫錯下名言。』（不要錯誤地使用言語。）曰：『師豈無方便？』（難道老師沒有方便法門嗎？）師曰：『烏頭養雀兒。』（用烏頭來餵養雀兒。） 問：『向上一路，千聖不傳，未審什麼人傳得？』（向上的一條路，即使是很多聖人也不傳授，不知道是什麼人能夠傳授？）師曰：『千聖也疑我。』（即使是很多聖人也懷疑我。）曰：『莫便是傳也無？』（莫非就是沒有傳授？）師曰：『晉帝斬嵇康。』（晉朝皇帝殺了嵇康。） 問：『釋迦掩室于摩竭（釋迦牟尼在摩揭陀國閉門不出），凈名杜口于毗耶（維摩詰在毗耶離城閉口不言），此意如何？』師曰：『東廊下兩兩三三。』（東邊的走廊下，三三兩兩的人。形容各不相同。） 師謂眾曰：『諸方以毗盧法身（毗盧遮那佛的法身）為極則，鏡清遮里即不然。（其他地方都以毗盧法身為最高的境界，但在鏡清這裡卻不是這樣。）須知毗盧有師，法身有主。（要知道毗盧遮那佛也有老師，法身也有主人。）』問：『如何是毗盧師法身主？』（什麼是毗盧遮那佛的老師，法身的主人？）師曰：『二公爭敢論？』（你們兩個怎麼敢議論？） 問：『古人道，見色便見心（見到色相就見到了心），此即是色，阿那個是心？』（古人說，見到色相就見到了心，這說的是色，那麼哪個是心呢？）師曰：『恁么問，莫欺山僧么？』（這樣問，是想欺騙我嗎？） 問：『未剖以前，請師斷。』（在事情還沒有發生之前，請老師判斷。）師曰：『落在什麼處？』（會落在什麼地方？）曰：『恁么即失口也。』（這樣說就說錯話了。）師曰：『寒山送溈山（寒山送給溈山）。』又曰：『住住，阇梨失口，山僧失口。（住口，你錯了，我也錯了。）』曰：『惡虎不食子。』（惡虎不吃自己的孩子。）師曰：『驢頭出馬頭回。』（驢頭出來了，馬頭又回去了。） 師驀問一僧：『記得么？』（禪師突然問一個僧人：『記得嗎？』）曰：『記得。』（記得。）師曰：『道什麼？』（說什麼？）曰：『道什麼？』（說什麼？）師曰：『淮南小兒入寺。』（淮南的小孩進入寺廟。） 問：『是什麼即俊鷹俊鷂趁不及？』（是什麼連俊鷹和俊鷂都追趕不上？）師曰：『阇梨別問，山僧別答。』（你另外問，我另外回答。）問：『請師別答。』（請老師另外回答。）師曰：『十里行人較一程。』（十里路的行人，比較的是一段路程。） 問：『金屑雖貴，眼裡……』（金屑雖然珍貴，但落在眼裡……）

【English Translation】 The master instructed, 'If you don't recognize it right under your nose, regret will be hard to chase after.' The master then resided at Jingqing Monastery in Yuezhou, where the assembly of monks happily followed him. One day, he said to the assembly, 'Let it all go.' A monk asked, 'Please, Master, what should we let go?' The master said, 'Hum, hum.' Someone asked, 'What is the fundamental matter for a student?' The master said, 'Jingqing doesn't spare his words.' Someone asked, 'Please, Master, sculpt it for us.' The master said, 'Eighty percent.' The person asked, 'Why not one hundred percent?' The master said, 'Do you still know that Jingqing is still cultivating?' The master asked a monk, 'Where do you come from?' The monk said, 'From Five Peaks.' The master said, 'What are you here for?' The monk said, 'To pay respects to the abbot.' The master said, 'Why not pay respects to yourself?' The monk said, 'I already have.' The master said, 'The water of Mirror Lake is shallow.' Someone asked, 'What is the first phrase?' The master said, 'Don't misuse words.' The person asked, 'Does the master not have expedient means?' The master said, 'Using aconite to feed a sparrow.' Someone asked, 'The path beyond, a thousand sages do not transmit it. I wonder, who can transmit it?' The master said, 'Even a thousand sages doubt me.' The person asked, 'Could it be that there is no transmission?' The master said, 'The Jin Emperor executed Ji Kang.' Someone asked, 'Shakyamuni (Shijia 釋迦) closed his room in Magadha (Mo Jie 摩竭), and Vimalakirti (Jing Ming 凈名) remained silent in Vaishali (Pi Ye 毗耶). What is the meaning of this?' The master said, 'In the east corridor, in twos and threes.' The master said to the assembly, 'Other places consider the Dharmakaya (Fa Shen 法身) of Vairocana (Pi Lu 毗盧) as the ultimate, but it's not like that here at Jingqing. You must know that Vairocana has a teacher, and the Dharmakaya has a master.' Someone asked, 'What is the teacher of Vairocana and the master of the Dharmakaya?' The master said, 'How dare the two of you discuss it?' Someone asked, 'The ancients said, 'Seeing form, one sees the mind.' This is form, so which is the mind?' The master said, 'Asking like that, are you trying to deceive this old monk?' Someone asked, 'Before it's split open, please, Master, decide.' The master said, 'Where will it fall?' The person said, 'Saying it like that, I'll misspeak.' The master said, 'Hanshan (Han Shan 寒山) sends off Weishan (Wei Shan 溈山).' He also said, 'Stop, stop, you've missspoken, and I've missspoken.' The person said, 'A fierce tiger doesn't eat its cubs.' The master said, 'A donkey's head comes out, and a horse's head returns.' The master suddenly asked a monk, 'Do you remember?' The monk said, 'I remember.' The master said, 'What do you say?' The monk said, 'What do you say?' The master said, 'A child from Huainan (Huai Nan 淮南) enters a temple.' Someone asked, 'What is it that even the swift hawk and falcon cannot catch up to?' The master said, 'You ask differently, and I'll answer differently.' The person asked, 'Please, Master, answer differently.' The master said, 'Travelers on a ten-mile journey compare one leg of the trip.' Someone asked, 'Although gold dust is precious, in the eyes...'

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著不得時如何。師曰。著不得還著得么。僧禮拜。師曰。深沙神。問菩提樹下度眾生。如何是菩提樹。師曰。大似苦練樹。曰為什麼似苦練樹。師曰。素非良馬何勞鞭影。后湖守錢公卜杭之西關創報慈院。延請開法。禪眾翕然依附。尋而錢王建龍華寺。迎金華傅大士靈骨道具置焉。命師住持。晉天福十二年丁未閏七月二十六日終於本寺。壽七十八。塔于大慈山。

明州翠巖永明大師令參。湖州人也。自雪峰受記止於翠巖大張法席。問不借三寸請師道。師曰。茶堂里貶剝去。問國師三喚侍者意旨如何。師曰。抑逼人作么。問諸餘即不問。師默之。僧曰。如何舉似於人。師喚侍者點茶來。師上堂曰。今夏與諸兄弟語論。看翠巖眉毛還在么(長慶聞舉云。生也)問凡有言句儘是點污。如何是向上事。師曰。凡有言句儘是點污。問如何是者要處。師曰。大眾笑汝。問坦然不滯鋒铓時如何。師云。大有人作此見解。曰畢竟如何。師曰。坦然不滯鋒铓。問古人拈槌豎拂意旨如何。師曰。邪法難扶。問僧繇為什麼寫志公真不得。師曰。作么生合殺。問險惡道中以何為津樑。師曰。藥山再三叮囑。問不帶凡聖當機何示。師曰。莫向人道翠巖靈利。問妙機言句盡皆不當宗乘中事如何。師曰。禮拜著。曰學人不會。師曰。出家行腳禮

【現代漢語翻譯】 現代漢語譯本 問：『著不得時如何？』（如果放不下的時候該怎麼辦？） 師父說：『著不得還著得么？』（如果放不下，那又如何能放下呢？） 僧人禮拜。 師父說：『深沙神。』（深沙神） 問：『菩提樹下度眾生，如何是菩提樹？』（在菩提樹下度化眾生，什麼是菩提樹？） 師父說：『大似苦練樹。』（很像苦楝樹。） 問：『為什麼似苦練樹？』（為什麼像苦楝樹？） 師父說：『素非良馬何勞鞭影。』（如果本來就不是好馬，又何必用鞭子的影子來驅使呢？比喻對於沒有慧根的人，多說無益。） 後來，后湖守錢公卜杭在西關建立報慈院，延請師父去開法，禪眾紛紛依附。 不久，錢王建造龍華寺，迎請金華傅大士（傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）的靈骨和法器安放在那裡，命令師父擔任住持。 晉天福十二年丁未閏七月二十六日，師父在本寺圓寂，享年七十八歲，塔葬在大慈山。

明州翠巖永明大師（翠巖永明）命令他去參學。他是湖州人，從雪峰處得到印可，住在翠巖，大開法席。 問：『不借三寸請師道。』（不憑藉三寸之舌，請師父開示。） 師父說：『茶堂里貶剝去。』（到茶堂里去受罰。） 問：『國師三喚侍者意旨如何？』（國師三次呼喚侍者的用意是什麼？） 師父說：『抑逼人作么？』（逼迫人做什麼？） 問：『諸餘即不問。』（其他就不問了。） 師父沉默不語。 僧人說：『如何舉似於人？』（如何向別人說起？） 師父呼喚侍者：『點茶來。』（去點茶來。） 師父上堂說法：『今夏與諸兄弟語論，看翠巖眉毛還在么？』（今年夏天和各位兄弟討論，看看翠巖的眉毛還在嗎？） （長慶聽了說：『生也。』）（長慶聽了說：『還活著。』） 問：『凡有言句儘是點污，如何是向上事？』（凡是有言語表達都是污染，什麼是更進一步的事？） 師父說：『凡有言句儘是點污。』（凡是有言語表達都是污染。） 問：『如何是者要處？』（什麼是重要的關鍵之處？） 師父說：『大眾笑汝。』（大眾會嘲笑你。） 問：『坦然不滯鋒铓時如何？』（坦然不執著于鋒芒的時候怎麼樣？） 師父說：『大有人作此見解。』（很多人都這樣認為。） 問：『畢竟如何？』（究竟如何？） 師父說：『坦然不滯鋒铓。』（坦然不執著于鋒芒。） 問：『古人拈槌豎拂意旨如何？』（古人拿起木槌、豎起拂塵的用意是什麼？） 師父說：『邪法難扶。』（邪法難以扶持。） 問：『僧繇（張僧繇，南朝梁代的畫家）為什麼寫志公（寶誌，南北朝時期的僧人，被認為是觀音菩薩的化身）真不得？』（僧繇為什麼畫不出志公的真容？） 師父說：『作么生合殺？』（怎麼能畫得出來？） 問：『險惡道中以何為津樑？』（在險惡的道路中，用什麼作為橋樑？） 師父說：『藥山（藥山惟儼，唐代禪師）再三叮囑。』（藥山再三叮囑。） 問：『不帶凡聖當機何示？』（不帶有凡夫和聖人的分別，當下如何指示？） 師父說：『莫向人道翠巖靈利。』（不要對別人說翠巖很靈驗。） 問：『妙機言句盡皆不當宗乘中事如何？』（精妙的機鋒言語都不符合宗乘，那該如何？） 師父說：『禮拜著。』（禮拜吧。） 問：『學人不會。』（學人不會。） 師父說：『出家行腳禮。』（出家行腳禮。）

【English Translation】 English version Question: 'What about when one cannot let go?' The Master said: 'If you cannot let go, can you still let go?' The monk bowed. The Master said: 'Shensha Shen (Sand-Demon God)'. Question: 'Beneath the Bodhi tree, he delivers sentient beings. What is the Bodhi tree?' The Master said: 'Very much like a Chinaberry tree.' Question: 'Why is it like a Chinaberry tree?' The Master said: 'If it is not a good horse to begin with, why bother with the shadow of a whip?' (Metaphor for those without wisdom roots, further explanation is useless.) Later, Qian Gong Bu Hang, the defender of Houhu, established Bao Ci Monastery in Xiguan and invited the Master to open the Dharma assembly, to which the Chan community readily adhered. Soon after, King Qian built Longhua Temple and welcomed the relics and implements of Great Scholar Fu of Jinhua (Fu Xi, a lay Buddhist of the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva) to be placed there, ordering the Master to be the abbot. On the 26th day of the intercalary seventh month of the Dingwei year, the twelfth year of Tianfu in the Jin Dynasty, the Master passed away at this temple at the age of seventy-eight. His stupa is located on Mount Daci.

Master Yongming of Cuiyan in Mingzhou ordered him to study. He was from Huzhou. He received recognition from Xuefeng and stayed at Cuiyan, greatly expanding the Dharma seat. Question: 'Without borrowing three inches (of tongue), please, Master, speak.' The Master said: 'Go be punished in the tea hall.' Question: 'What is the meaning of the National Teacher calling the attendant three times?' The Master said: 'What are you forcing people to do?' Question: 'I will not ask about other things.' The Master remained silent. The monk said: 'How can I explain this to others?' The Master called the attendant: 'Bring tea.' The Master ascended the Dharma hall and said: 'This summer, I have been discussing with you brothers. Do you see if Cuiyan's eyebrows are still there?' (Changqing, upon hearing this, said: 'Alive.') Question: 'All words and phrases are defilements. What is the matter of going beyond?' The Master said: 'All words and phrases are defilements.' Question: 'What is the essential point?' The Master said: 'The assembly will laugh at you.' Question: 'What about when one is naturally free and not attached to sharpness?' The Master said: 'Many people hold this view.' Question: 'What is it ultimately?' The Master said: 'Naturally free and not attached to sharpness.' Question: 'What is the meaning of the ancients raising the mallet and holding up the whisk?' The Master said: 'False Dharma is difficult to support.' Question: 'Why could Sengyou (Zhang Sengyou, a painter of the Liang Dynasty in the Southern Dynasties) not paint a true likeness of Zhigong (Baozhi, a monk of the Northern and Southern Dynasties, considered an incarnation of Guanyin Bodhisattva)?' The Master said: 'How could it be captured?' Question: 'What serves as a bridge in a dangerous path?' The Master said: 'Yaoshan (Yaoshan Weiyan, a Chan master of the Tang Dynasty) repeatedly instructed.' Question: 'Without bringing in the mundane or the sacred, what is the immediate indication?' The Master said: 'Do not tell others that Cuiyan is efficacious.' Question: 'How about subtle and clever words that do not conform to the matters within the lineage?' The Master said: 'Bow down.' Question: 'This student does not understand.' The Master said: 'The bowing of a renunciate pilgrim.'

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拜也不會。錢王向師道風請居龍冊寺終焉。

景德傳燈錄卷第十八 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第十九

吉州青原山行思禪師第六世之三四十二人福州雪峰義存禪師法嗣下四十二人福州安國弘瑫禪師襄州云蓋山歸本禪師韶州林泉和尚洛京南院和尚越州洞巖可休禪師定州法海院行周禪師杭州龍井通禪師漳州保福從展禪師泉州睡龍道溥禪師杭州龍興寺宗靖禪師福州南禪契璠禪師越州越山師鼐禪師南嶽金輪可觀禪師泉州福清玄訥禪師韶州雲門文偃禪師衢州南臺仁禪師泉州東禪和尚餘杭大錢山從襲禪師福州永泰和尚池州和龍山守訥禪師建州夢筆和尚福州古田極樂元儼禪師福州芙蓉山如體禪師洛京憩鶴山和尚潭州溈山棲禪師吉州潮山延宗禪師益州普通山普明大師惰州雙泉梁家庵永禪師漳州保福超悟禪師太原孚上座南嶽惟勁禪師(已上三十一人見錄)臺州十相審超禪師江州廬山訥禪師新羅國大無為禪師潞州玄暉禪師湖州清凈和尚益州永安雪峰和尚盧仙德明禪師撫州明水懷忠禪師益州懷果禪師杭州耳相行修禪師嵩山安德禪師(已上一十一人無機緣語句不錄)

青原山行思禪師第六世之三

福州雪峰義存禪師法嗣下

福州安國院明真大師弘瑫。泉州人也。

【現代漢語翻譯】 現代漢語譯本： 拜訪也不會。錢镠（五代十國時期吳越國的建立者）向師道風禪師請教后，在龍冊寺安度晚年。

《景德傳燈錄》卷第十八 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第十九

吉州青原山行思禪師第六世之三，四十二人。福州雪峰義存禪師法嗣下四十二人：福州安國弘瑫禪師，襄州云蓋山歸本禪師，韶州林泉和尚，洛京南院和尚，越州洞巖可休禪師，定州法海院行周禪師，杭州龍井通禪師，漳州保福從展禪師，泉州睡龍道溥禪師，杭州龍興寺宗靖禪師，福州南禪契璠禪師，越州越山師鼐禪師，南嶽金輪可觀禪師，泉州福清玄訥禪師，韶州雲門文偃禪師，衢州南臺仁禪師，泉州東禪和尚，餘杭大錢山從襲禪師，福州永泰和尚，池州和龍山守訥禪師，建州夢筆和尚，福州古田極樂元儼禪師，福州芙蓉山如體禪師，洛京憩鶴山和尚，潭州溈山棲禪師，吉州潮山延宗禪師，益州普通山普明大師，惰州雙泉梁家庵永禪師，漳州保福超悟禪師，太原孚上座，南嶽惟勁禪師（以上三十一人見於記錄）。臺州十相審超禪師，江州廬山訥禪師，新羅國大無為禪師，潞州玄暉禪師，湖州清凈和尚，益州永安雪峰和尚，盧仙德明禪師，撫州明水懷忠禪師，益州懷果禪師，杭州耳相行修禪師，嵩山安德禪師（以上一十一人無機緣語句，不予記錄）。

青原山行思禪師第六世之三

福州雪峰義存禪師法嗣下

福州安國院明真大師弘瑫，泉州人。

【English Translation】 English version: He didn't even know how to bow. Qian Liu (founder of the Wuyue Kingdom during the Five Dynasties and Ten Kingdoms period) asked Zen Master Shidao Feng for instruction and spent his remaining years at Longce Temple.

Jingde Records of the Transmission of the Lamp, Volume 18 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 19

The sixth generation of Qingyuan Xingsi Zen Master of Jizhou, part three, forty-two people. The lineage of Zen Master Xuefeng Yicun of Fuzhou, forty-two people: Zen Master Hongtao of Anguo Temple in Fuzhou, Zen Master Guiben of Yungaishan in Xiangzhou, Monk Linquan of Shaozhou, Monk Nanyuan of Luoyang, Zen Master Kexiu of Dongyan in Yuezhou, Zen Master Xingzhou of Faha Temple in Dingzhou, Zen Master Tong of Longjing in Hangzhou, Zen Master Congzhan of Baofu in Zhangzhou, Zen Master Daopu of Sleeping Dragon in Quanzhou, Zen Master Zongjing of Longxing Temple in Hangzhou, Zen Master Qifan of Nanchansi in Fuzhou, Zen Master Shinai of Yueshan in Yuezhou, Zen Master Keguan of Jinlun in Nanyue, Zen Master Xuanna of Fuqing in Quanzhou, Zen Master Wenyuan of Yunmen in Shaozhou, Zen Master Ren of Nantai in Quzhou, Monk Dongchan of Quanzhou, Zen Master Congxi of Daqianshan in Yuhang, Monk Yongtai of Fuzhou, Zen Master Shouna of Helongshan in Chizhou, Monk Mengbi of Jianzhou, Zen Master Yuanyan of Jile in Gutian, Fuzhou, Zen Master Ruti of Furongshan in Fuzhou, Monk Qiheshan of Luoyang, Zen Master Qixi of Weishan in Tanzhou, Zen Master Yanzong of Chaoshan in Jizhou, Great Master Puming of Putongshan in Yizhou, Zen Master Yong of Liangjia Nunnery in Shuangquan, Zhou, Zen Master Chao Wu of Baofu in Zhangzhou, Fushangzuo of Taiyuan, Zen Master Weijing of Nanyue (the above thirty-one people are recorded). Zen Master Shenchao of Shixiang in Taizhou, Zen Master Ne of Lushan in Jiangzhou, Great Zen Master Wuwei of Silla, Zen Master Xuanhui of Luzhou, Monk Qingjing of Huzhou, Monk Xuefeng of Yongan in Yizhou, Zen Master Deming of Luxian, Zen Master Huaizhong of Mingshui in Fuzhou, Zen Master Huaiguo of Yizhou, Zen Master Xingxiu of Erxiang in Hangzhou, Zen Master Ande of Songshan (the above eleven people have no recorded statements of opportunity and are not recorded).

The sixth generation of Qingyuan Xingsi Zen Master, part three

The lineage of Zen Master Xuefeng Yicun of Fuzhou

Zen Master Hongtao of Anguo Temple in Fuzhou, a native of Quanzhou.

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姓陳氏。幼絕葷茹自誓出家。于龍華寺東禪始圓戒體。而造于雪峰雪峰觀其少俊堪為法器。乃導以本心信入過量。復遍參禪苑獲諸方三昧卻迴雪峰。雪峰問。什麼處來。曰江西來。雪峰曰。什麼處見達磨。曰分明向和尚道。雪峰曰。道什麼。曰什麼處去來。一日雪峰見師忽搊住曰。盡乾坤是個解脫門。把手教伊入不肯入。曰和尚怪弘瑫不得。雪峰曰。雖然如此爭奈背後許多師僧何。師因舉國師碑文云。得之於心伊蘭作栴檀之樹。失之於旨甘露乃蒺䔧之園。拈問僧曰。一語須具得失兩意。汝作么生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別云。只為喚遮個作拳頭。師受請止囷山毳徒臻集。后閩帥向師道德。命居安國寺大闡玄風。徒餘八百矣。僧問。如何是西來意。師曰。是即是莫錯會。問如何是第一句。師曰。問問。問學人上來未盡其機請師盡機。師良久。僧禮拜。師曰。忽到別處人問汝作么生舉。曰終不敢錯舉。師曰。未出門已見笑具。問如何是達磨傳底心。師曰。素非后躅。問如何是宗乘中事。師曰。不可為老兄散卻眾也。問不落有無之機請師全道。師曰。汝試斷看。問如何是一毛頭事。師拈起袈裟。僧曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王看。問寂寂無言時如何。師曰。更進一步。問凡有

【現代漢語翻譯】 陳氏，年幼時就斷絕葷腥，發誓出家。在龍華寺東禪處圓滿受戒。後來拜訪雪峰禪師，雪峰禪師見他年輕俊秀，認為可以造就成佛法之器，於是引導他領悟本心，使他信入很深。他又遍訪各處禪院，獲得了各方的三昧，之後回到雪峰禪師處。雪峰禪師問：『從哪裡來？』他回答：『從江西來。』雪峰禪師說：『在哪裡見到達磨（Bodhidharma）？』他回答：『分明地向和尚您說了。』雪峰禪師說：『說了什麼？』他回答：『從哪裡來？』 有一天，雪峰禪師看見他，忽然抓住他說：『整個乾坤就是一個解脫門，我把手教你進入，你卻不肯進入。』他回答：『和尚您不能怪弘瑫（Hongtao）我。』雪峰禪師說：『雖然如此，可是背後還有許多師僧怎麼辦呢？』 他於是引用國師碑文說：『得之於心，伊蘭（Ilan，一種臭草）也能變成栴檀（Chandana，一種香木）之樹；失之於旨，甘露（Amrita，不死之藥）也會變成蒺藜（Tribulus terrestris，一種帶刺植物）之園。』他拈出這句話問僧人說：『一句話必須具備得失兩方面的意思，你怎麼樣說？』僧人舉起拳頭說：『不可喚作拳頭也。』他不認可，也舉起拳頭另外說：『只為喚遮個作拳頭。』 他接受邀請住在囷山，前來學習的人很多。後來閩地的長官仰慕他的道德，命他住在安國寺，大力弘揚玄風，門徒有八百多人。 有僧人問：『如何是西來意（意指達磨祖師從西方帶來的禪宗真意）？』他回答：『是即是，莫錯會。』問：『如何是第一句？』他回答：『問問。』問：『學人上來未盡其機，請師盡機。』他沉默良久。僧人禮拜。他說道：『如果到別處，別人問你作么生舉？』回答說：『終不敢錯舉。』他說道：『未出門已見笑具。』 問：『如何是達磨（Bodhidharma）傳底心？』他回答：『素非后躅。』問：『如何是宗乘中事？』他回答：『不可為老兄散卻眾也。』問：『不落有無之機，請師全道。』他回答：『汝試斷看。』問：『如何是一毛頭事？』他拈起袈裟。僧人說：『乞師指示。』他說道：『抱璞不須頻下淚，來朝更獻楚王看。』問：『寂寂無言時如何？』他回答：『更進一步。』問：『凡有』

【English Translation】 The surname was Chen. From a young age, he abstained from meat and vowed to become a monk. He received full ordination at Dongchan in Longhua Temple. Later, he visited Zen Master Xuefeng (Snowy Peak), who saw his youthful and handsome appearance and considered him a suitable vessel for the Dharma. Thus, he guided him to understand his original mind, leading him to profound faith. He also visited various Zen monasteries, acquiring samadhi (state of meditative consciousness) from different places, and then returned to Zen Master Xuefeng. Zen Master Xuefeng asked: 'Where do you come from?' He replied: 'From Jiangxi.' Zen Master Xuefeng said: 'Where did you see Bodhidharma (達磨, the first patriarch of Zen Buddhism in China)?' He replied: 'I have clearly told you, Master.' Zen Master Xuefeng said: 'What did you say?' He replied: 'Where do you come from?' One day, Zen Master Xuefeng saw him and suddenly grabbed him, saying: 'The entire universe is a gate of liberation. I am teaching you to enter, but you refuse to enter.' He replied: 'Master, you cannot blame Hongtao (弘瑫, his name).' Zen Master Xuefeng said: 'Although that is so, what about the many monks behind you?' He then quoted the inscription on the National Teacher's stele, saying: 'If you attain it in your heart, even Ilan (伊蘭, a foul-smelling weed) can become a Chandana (栴檀, sandalwood) tree; if you lose its essence, even Amrita (甘露, nectar of immortality) will become a garden of Tribulus terrestris (蒺藜, a thorny plant).' He picked up this sentence and asked the monk: 'A sentence must contain both the meaning of gain and loss. How do you say it?' The monk raised his fist and said: 'It cannot be called a fist.' He did not approve and also raised his fist, saying: 'Just because you call this a fist.' He accepted an invitation to reside at Qun Mountain, and many people came to study with him. Later, the governor of Min admired his virtue and ordered him to reside at Anguo Temple, where he greatly promoted the profound teachings. He had over eight hundred disciples. A monk asked: 'What is the meaning of the Western Coming (西來意, referring to the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' He replied: 'It is, but do not misunderstand.' Asked: 'What is the first sentence?' He replied: 'Ask, ask.' Asked: 'This student has not fully exhausted his potential, please Master exhaust it.' He remained silent for a long time. The monk bowed. He said: 'If you go elsewhere, how will others ask you?' He replied: 'I will never dare to answer incorrectly.' He said: 'Before leaving the door, you are already a laughingstock.' Asked: 'What is the mind transmitted by Bodhidharma (達磨)?' He replied: 'It is not a later trace.' Asked: 'What is the matter within the Zen school?' He replied: 'You cannot scatter the assembly for the sake of an old friend.' Asked: 'Without falling into the mechanism of existence and non-existence, please Master speak completely.' He replied: 'You try to cut it off and see.' Asked: 'What is the matter of a single hair?' He picked up his kasaya (袈裟, monk's robe). The monk said: 'Please Master instruct.' He said: 'Holding jade, there is no need to shed tears frequently; tomorrow, present it to the King of Chu to see.' Asked: 'What is it like in silent speechlessness?' He replied: 'Take a step further.' Asked: 'All that exists'

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言句皆落因緣方便。不落因緣方便事如何。師曰。桔槔之士頻逢。抱甕之流罕遇。問向上一路千聖不傳。未審和尚如何傳。師曰。且留口吃飯著。問如何是高尚底人。師曰。河濱無洗耳之叟。磻溪絕垂釣之人。問十二時中如何救得生死。師曰。執缽不須窺眾樂。履冰何得步參差。問學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師乃喝出。問目前生死如何免得。師曰。把將生死來。問知有底人為什麼道不得。師曰。汝爺名什麼。問如何是活人之劍。師曰。不敢瞎卻汝。曰如何是殺人之刀。師曰。只遮個是。問不犯鋒铓如何知音。師曰。驢年去。問苦澀處乞師一言。師曰。可殺沉吟。曰為什麼如此師曰。也須相悉好。問常居正位底人還消得人天供養否。師曰。消不得。曰為什麼消不得。師曰。是什麼心行。曰什麼人消得。師曰。著衣吃飯底消得。師舉。棱和尚住招慶時。在法堂東角立謂僧曰。遮里好致一問。僧便問。和尚為何不居正位。棱曰。為汝恁么來。曰即今作么生。棱曰。用汝眼作么。師舉畢乃曰。他家恁么問別是個道理。如今作么生道。后安國曰恁么即大眾一時散去得也。師亦自代曰。恁么即大眾一時禮拜。

襄州云蓋山雙泉院歸本禪師(亦曰西雙泉。以隋州有東雙泉故也)京兆府人也。幼出家。十

【現代漢語翻譯】 現代漢語譯本 『言句皆落因緣方便』，不落因緣方便事如何？ 師（禪師）曰：『桔槔（一種井上汲水工具）之士頻逢，抱甕（用瓦罐打水的人）之流罕遇。』 問：『向上一路千聖不傳，未審和尚如何傳？』 師曰：『且留口吃飯著。』 問：『如何是高尚底人？』 師曰：『河濱無洗耳之叟（指隱士許由），磻溪絕垂釣之人（指姜太公）。』 問：『十二時中如何救得生死？』 師曰：『執缽不須窺眾樂，履冰何得步參差。』 問：『學人擬問宗乘（佛教宗旨），師還許也無？』 師曰：『但問。』 僧擬問，師乃喝出。 問：『目前生死如何免得？』 師曰：『把將生死來。』 問：『知有底人為什麼道不得？』 師曰：『汝爺名什麼？』 問：『如何是活人之劍？』 師曰：『不敢瞎卻汝。』 曰：『如何是殺人之刀？』 師曰：『只遮個是。』 問：『不犯鋒铓（鋒利）如何知音？』 師曰：『驢年去。』 問：『苦澀處乞師一言。』 師曰：『可殺沉吟。』 曰：『為什麼如此？』 師曰：『也須相悉好。』 問：『常居正位底人還消得人天供養否？』 師曰：『消不得。』 曰：『為什麼消不得？』 師曰：『是什麼心行？』 曰：『什麼人消得？』 師曰：『著衣吃飯底消得。』 師舉：棱和尚住招慶時，在法堂東角立謂僧曰：『遮里好致一問。』 僧便問：『和尚為何不居正位？』 棱曰：『為汝恁么來。』 曰：『即今作么生？』 棱曰：『用汝眼作么？』 師舉畢乃曰：『他家恁么問別是個道理。如今作么生道？』 后安國曰：『恁么即大眾一時散去得也。』 師亦自代曰：『恁么即大眾一時禮拜。』 襄州云蓋山雙泉院歸本禪師（亦曰西雙泉，以隋州有東雙泉故也）京兆府人也。幼出家。

【English Translation】 English version 『Words and phrases all fall into conditioned causes and expedient means.』 What about matters that do not fall into conditioned causes and expedient means? The Master (Zen Master) said: 『Those who use the shadoof (a well-sweep for drawing water) are frequently encountered, but those who carry water in earthenware jars are rarely seen.』 Question: 『The path beyond, the thousand sages did not transmit. How does the Abbot transmit it?』 The Master said: 『Just keep your mouth to eat.』 Question: 『What is a person of high virtue?』 The Master said: 『There are no old men washing their ears by the riverbank (referring to the recluse Xu You), and no one fishing at Panxi (referring to Jiang Taigong).』 Question: 『How can one be saved from birth and death in the twelve periods of the day?』 The Master said: 『Holding the alms bowl, there is no need to peek at the pleasures of the crowd; treading on ice, how can one walk with uneven steps?』 Question: 『This student intends to ask about the Zen school's tenets (Buddhist doctrines). Will the Master allow it?』 The Master said: 『Just ask.』 A monk intended to ask, but the Master shouted him out. Question: 『How can one escape the present birth and death?』 The Master said: 『Bring birth and death here.』 Question: 『Why can't a person who knows the truth speak of it?』 The Master said: 『What is your father's name?』 Question: 『What is the sword that gives life?』 The Master said: 『I dare not blind you.』 He said: 『What is the knife that kills?』 The Master said: 『This very thing is it.』 Question: 『How can one know the sound without touching the sharp edge?』 The Master said: 『In the year of the donkey.』 Question: 『I beg the Master for a word on the matter of bitterness.』 The Master said: 『How deadly hesitant.』 He said: 『Why is it so?』 The Master said: 『It is necessary to know each other well.』 Question: 『Can a person who always dwells in the correct position receive offerings from humans and gods?』 The Master said: 『Cannot receive.』 He said: 『Why can't they receive?』 The Master said: 『What kind of mental activity is it?』 He said: 『What kind of person can receive?』 The Master said: 『Those who wear clothes and eat food can receive.』 The Master cited: When Reverend Leng was residing at Zhaoqing Monastery, he stood in the eastern corner of the Dharma Hall and said to the monks: 『This is a good place to pose a question.』 A monk then asked: 『Why doesn't the Abbot reside in the correct position?』 Leng said: 『For you to come like this.』 He said: 『What about right now?』 Leng said: 『What do you use your eyes for?』 The Master finished citing and then said: 『His question was a different principle. How would you say it now?』 Later, Anguo said: 『In that case, the assembly would disperse all at once.』 The Master also substituted himself, saying: 『In that case, the assembly would prostrate all at once.』 Zen Master Guiben of Shuangquan (Double Springs) Monastery on Yun Gai Mountain in Xiangzhou (also called West Shuangquan, because there is an East Shuangquan in Suizhou) was from Jingzhao Prefecture. He left home at a young age.

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六納戒念法華經。初禮雪峰。雪峰下禪床跨背而坐。師於是省覺。僧問。如何是雙泉。師曰可惜一雙眉。曰學人不會。師曰。不曾煩禹力湍流事不知。問如何是西來的的意。師乃搊住。其僧變色。師曰。我遮里無遮個。師手指纖長特異於人。號手相大師。

韶州林泉和尚(先住巘山)僧問。如何是塵。師曰。不覺成丘山。師謁白雲慈光大師辭出。白雲門送扶師下階曰。款款莫教跶倒。師曰。忽然跶倒又作么生。白雲曰。更不用扶也。師大笑而退。

洛京南院和尚。問如何是法法不生。師曰。生也。有儒士博覽古今。時人呼為張百會。一日來謁師。師曰。莫是張百會么。曰不敢。師以手于空畫一畫曰。會么。曰不會。師曰一尚不會。什麼處得百會來。

越州洞巖可休禪師。問如何是洞巖正主。師曰。開著。問如何是和尚親切為人處。師曰。大海不宿尸。問如何是向上一路。師舉衣領示之。問學人遠來請師方便。師曰。方便了也。

定州法海院行周禪師。問風恬浪靜時如何。師曰。吹倒南墻。問如何是道中寶。師曰。不露光。曰莫便是否。師曰。是即露也。

杭州龍井通禪師。處棲上座問。如何是龍井龍。師曰。意氣天然別。神筆畫不成。曰為什麼畫不成。師曰。出羣不戴角不與類中同。

【現代漢語翻譯】 現代漢語譯本： 六納戒念法華經。最初參禮雪峰義存禪師（Xuefeng Yicun，唐末五代時期的禪宗大師）。雪峰禪師從禪床下來，跨坐在他的背上。六納因此省悟。有僧人問：『什麼是雙泉？』六納回答：『可惜了一雙眉毛。』僧人說：『學僧不明白。』六納說：『不曾勞煩禹的功力，不知湍急的水流。』問：『什麼是西來的真意？』六納於是抓住那個僧人。那個僧人臉色都變了。六納說：『我這裡沒有這個。』六納的手指纖長，特別異於常人，號稱手相大師。

韶州林泉和尚（Linquan，先住在巘山）問：『什麼是塵？』六納回答：『不知不覺堆成了丘山。』六納拜見白雲慈光大師（Baiyun Ciguang）告辭離開。白雲送他下臺階，扶著他說：『慢慢地，不要跌倒。』六納說：『忽然跌倒又怎麼樣？』白雲說：『更不用扶了。』六納大笑而退。

洛京南院和尚（Nanyuan）問：『什麼是法法不生？』六納回答：『生也。』有個儒生博覽古今，當時的人稱他為張百會。一天來拜見六納。六納問：『莫非是張百會嗎？』儒生說：『不敢當。』六納用手在空中畫了一下說：『會嗎？』儒生說：『不會。』六納說：『一尚且不會，從什麼地方得到百會來？』

越州洞巖可休禪師（Dongyan Kexiu）問：『什麼是洞巖正主？』六納回答：『開著。』問：『什麼是和尚最親切待人的地方？』六納回答：『大海不留屍體。』問：『什麼是向上的一條路？』六納舉起衣領給他看。問：『學人遠道而來，請禪師開示方便之門。』六納說：『方便完了。』

定州法海院行周禪師（Xingzhou）問：『風平浪靜時如何？』六納回答：『吹倒南墻。』問：『什麼是道中的寶？』六納回答：『不露光。』問：『莫非就是否定嗎？』六納回答：『是就是顯露了。』

杭州龍井通禪師（Longjing Tong）處棲上座問：『什麼是龍井龍？』六納回答：『意氣天然別，神筆畫不成。』問：『為什麼畫不成？』六納回答：『出羣不戴角，不與類中同。』

【English Translation】 English version: Liuna recited the Lotus Sutra while observing the precepts. Initially, he paid respects to Zen Master Xuefeng Yicun (雪峰義存, a Zen master of the late Tang and Five Dynasties period). Zen Master Xuefeng came down from the Zen meditation platform and sat astride his back. Liuna thus attained enlightenment. A monk asked: 'What is Shuangquan (雙泉, Double Spring)?' Liuna replied: 'It's a pity about a pair of eyebrows.' The monk said: 'This student does not understand.' Liuna said: 'Without troubling Yu's efforts, one does not know the affairs of turbulent currents.' Asked: 'What is the meaning of the coming from the West?' Liuna then grabbed that monk. The monk's face changed color. Liuna said: 'I don't have that here.' Liuna's fingers were slender and particularly different from ordinary people, and he was known as the Master of Palmistry.

Zen Master Linquan of Shaozhou (韶州林泉和尚, Linquan, who previously resided in Yan Mountain) asked: 'What is dust?' Liuna replied: 'Unknowingly, it forms hills and mountains.' Liuna visited Great Master Baiyun Ciguang (白雲慈光大師, Baiyun Ciguang) to bid farewell before departing. Baiyun escorted him down the steps, supporting him and saying: 'Slowly, don't fall.' Liuna said: 'What if I suddenly fall?' Baiyun said: 'Then there's no need to help.' Liuna laughed loudly and retreated.

Zen Master Nanyuan of Luojing (洛京南院和尚, Nanyuan) asked: 'What is the dharma that is not born?' Liuna replied: 'It is born.' There was a Confucian scholar who had read widely through ancient and modern texts, and people at the time called him Zhang Baihui. One day he came to visit Liuna. Liuna asked: 'Could you be Zhang Baihui?' The scholar said: 'I dare not claim to be.' Liuna drew a stroke in the air with his hand and said: 'Do you understand?' The scholar said: 'I do not understand.' Liuna said: 'You don't even understand one, where did you get a hundred from?'

Zen Master Dongyan Kexiu of Yuezhou (越州洞巖可休禪師, Dongyan Kexiu) asked: 'What is the true master of Dongyan?' Liuna replied: 'It's open.' Asked: 'What is the most intimate way the abbot treats people?' Liuna replied: 'The great sea does not harbor corpses.' Asked: 'What is the upward path?' Liuna held up his collar to show him. Asked: 'This student has come from afar, please, Master, show me the expedient means.' Liuna said: 'The expedient means are complete.'

Zen Master Xingzhou of Faha Temple in Dingzhou (定州法海院行周禪師, Xingzhou) asked: 'What is it like when the wind is calm and the waves are still?' Liuna replied: 'Blow down the south wall.' Asked: 'What is the treasure in the Way?' Liuna replied: 'It does not reveal light.' Asked: 'Is that perhaps a negation?' Liuna replied: 'If it is, then it is revealed.'

Zen Master Longjing Tong of Hangzhou (杭州龍井通禪師, Longjing Tong), where the senior monk Chuqi resided, asked: 'What is the Longjing dragon?' Liuna replied: 'Its spirit and temperament are naturally different; even a divine brush cannot paint it.' Asked: 'Why can't it be painted?' Liuna replied: 'It stands out from the crowd without wearing horns, and it is not the same as those within the category.'

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曰還解行雨也無。師曰。普潤無邊際處處皆結粒。曰還有宗門中事也無。師曰有。曰如何是宗門中事。師曰從來無形段應物不曾虧。問如何是吹毛劍。師曰。拽出死屍著。

漳州保福院從展禪師福州人也。姓陳氏。年十五禮雪峰為受業師。十八本州大中寺具戒。游吳楚間。后歸執侍雪峰。一日忽召曰。還會么。師欲近前。雪峰以杖拄之。師當下知歸。作禮而退。又常以古今方便詢於長慶棱和尚。棱深許之。長慶棱和尚有時云。寧說阿羅漢有三毒。不說如來有二種語。不道如來無語。只是無二種語。師曰。作么生是如來語。曰聾人爭得聞。師曰。情知和尚向第二頭道。長慶卻問。作么生是如來語。師曰。喫茶去(云居錫云。什麼處是長慶向第二頭道處)因舉。盤山云。光境俱亡復是何物。洞山云。光境未亡復是何物。師曰。據此二尊者商量猶未得剿絕。乃問長慶。如今作么生道得剿絕。長慶良久。師曰。情知和尚向山鬼窟里作活計。長慶卻問。作么生。師曰。兩手扶犁水過膝。一日長慶問。見色便見心。還見船子么。師曰見。曰船子且置。作么生是心。師卻指船子(歸宗柔別云。和尚只解問人)雪峰謂眾曰。諸上座。到望州亭與上座相見了。到烏石嶺與上座相見了。到僧堂前與上座相見了。師舉問鵝湖曰。僧堂前

【現代漢語翻譯】 現代漢語譯本： 問：還能夠理解（佛法）像雨水一樣滋潤萬物嗎？ 師父答：普遍地滋潤無邊無際之處，處處都能結出果實。 問：還有宗門中的事情嗎？ 師父答：有。 問：什麼是宗門中的事情？ 師父答：從來沒有固定的形態，應物接物卻從來沒有缺失。 問：什麼是吹毛劍？ 師父答：拔出死屍來用。

漳州保福院的從展禪師是福州人，姓陳。十五歲時拜雪峰為師。十八歲在本州大中寺受具足戒。遊歷吳楚一帶，後來回來侍奉雪峰。一天，雪峰忽然問：會了嗎？禪師想要上前，雪峰用禪杖拄住他。禪師當下明白，行禮後退下。又經常向長慶棱和尚請教古今方便法門，棱和尚非常認可他。長慶棱和尚有時說：寧可說阿羅漢有三毒，也不說如來有二種語言。不是說如來沒有語言，只是沒有二種語言。禪師問：怎麼是如來的語言？長慶答：聾子怎麼能聽見？禪師說：我知道和尚在第二義諦上說話。長慶反問：怎麼是如來的語言？禪師說：喫茶去。（云居錫說：哪裡是長慶在第二義諦上說話的地方？） （禪師）引用盤山的話說：光和境都消失了，又是什麼？洞山說：光和境沒有消失，又是什麼？禪師說：依我看這兩位尊者商量，還是沒有徹底。於是問長慶：現在怎麼說才能徹底？長慶沉默良久。禪師說：我知道和尚在山鬼窟里生活。長慶反問：怎麼說？禪師說：兩手扶著犁，水淹過膝蓋。 一天，長慶問：見色便見心，還見到船子（德誠禪師）嗎？禪師說：見到。長慶說：船子且放一邊，什麼是心？禪師卻指著船子。（歸宗柔另外說：和尚只會問人。） 雪峰對大眾說：各位，到望州亭和各位相見了，到烏石嶺和各位相見了，到僧堂前和各位相見了。禪師舉起這件事問鵝湖：僧堂前

【English Translation】 English version: Asked: Can you also understand that (the Dharma) is like rain that nourishes all things? The Master replied: It universally moistens the boundless realms, and everywhere it bears fruit. Asked: Are there also matters within the Zen school? The Master replied: Yes. Asked: What are the matters within the Zen school? The Master replied: It has never had a fixed form, yet in responding to things, it has never been deficient. Asked: What is the hair-splitting sword? The Master replied: Draw it out and use it on a corpse.

Zen Master Congzhan of Baofu Monastery in Zhangzhou was a native of Fuzhou, with the surname Chen. At the age of fifteen, he paid homage to Xuefeng (Xuefeng Yicun) as his instructing teacher. At eighteen, he received the full precepts at Dazhong Temple in his native prefecture. He traveled in the Wu and Chu regions, and later returned to serve Xuefeng. One day, Xuefeng suddenly asked: 'Have you understood?' The Zen Master tried to approach, but Xuefeng blocked him with his staff. The Zen Master immediately understood, made a bow, and withdrew. He also often inquired about expedient methods, both ancient and modern, from Venerable Changqing Leng (Changqing Huileng). Leng deeply approved of him. Venerable Changqing Leng sometimes said: 'I would rather say that an Arhat has the three poisons than say that a Tathagata has two kinds of speech. It is not that the Tathagata has no speech, but simply that he has no two kinds of speech.' The Zen Master asked: 'What is the speech of the Tathagata?' Leng replied: 'How can a deaf person hear it?' The Zen Master said: 'I know that the Venerable is speaking from the second meaning.' Changqing then asked: 'What is the speech of the Tathagata?' The Zen Master said: 'Go drink tea.' (Yunju Xi said: 'Where is the place where Changqing is speaking from the second meaning?') (The Zen Master) quoted Panshan (Panshan Baoji)'s words: 'When both light and object have vanished, what is it?' Dongshan (Dongshan Liangjie) said: 'When light and object have not vanished, what is it?' The Zen Master said: 'In my opinion, these two venerable ones are discussing, but they have not yet completely cut it off.' Thereupon he asked Changqing: 'How can one speak now to completely cut it off?' Changqing remained silent for a long time. The Zen Master said: 'I know that the Venerable is living in a mountain ghost's cave.' Changqing asked in return: 'How so?' The Zen Master said: 'Both hands holding the plow, the water is over the knees.' One day, Changqing asked: 'Seeing form, one sees the mind. Do you also see Boatman (De Cheng Zen Master)?' The Zen Master said: 'I see him.' Changqing said: 'Let Boatman be set aside for now. What is the mind?' The Zen Master then pointed to Boatman. (Guizong Rou said separately: 'The Venerable only knows how to ask people.') Xuefeng said to the assembly: 'Everyone, I have met you at Wangzhou Pavilion, I have met you at Wushi Ridge, I have met you in front of the monks' hall.' The Zen Master raised this matter and asked Ehu: 'In front of the monks' hall'

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相見即且置只如望州亭烏石嶺什麼處是相見。鵝湖驟步入方丈。師歸僧堂(東禪齊云。此二尊宿會處是相見不相見。試斷看)梁貞明四年丁丑歲漳州刺史王公欽承道譽創保福禪苑迎請居之。開堂日王公禮跪三請。躬自扶掖升堂。師曰。須起個笑端作么。然雖如此再三不容推免。諸仁者。還識么。若識得便與古佛齊肩。時有僧出方禮拜。師曰。晴幹不肯去要待雨淋頭。僧乃申問曰。郡守崇建精舍大闡真風。便請和尚舉揚宗教。師曰。還會么。曰恁么即群生有賴也。師曰。莫把那不凈涂污人好。僧出禮拜。師曰。大德好與么莫覆卻船子。問泯默將何為則。師曰。落在什麼處。曰不會。師曰。𥋙(五合切)睡漢出去。師見一僧乃以杖子打露拄。又打其僧頭。僧作痛聲。師曰。那個為什麼不痛。僧無對(玄覺代云。貪行拄杖)問摩騰入漢一藏分明。達磨西來將何指示。師曰。上座行腳事作么生。曰不會。師曰。不會會取好。莫傍家取人處分。若是久在叢林。粗委些子遠近。可以隨處任真。其有初心後學未知次序。山僧所以不惜口業。向汝道塵劫來事。只在如今還會么。然佛法付囑國王大臣郡守。昔同佛會今方如是。若是福祿榮貴則且不論。只如當時受佛付囑底事。還記得么。若識得便與千聖齊肩。儻未識得直須諦信。此事不從

【現代漢語翻譯】 現代漢語譯本 『相見』（xiāng jiàn，相遇）即且置，只如望州亭、烏石嶺，什麼處是相見？鵝湖驟步入方丈（fāng zhàng，寺院住持的房間）。師歸僧堂（sēng táng，僧人居住的房間）。（東禪齊云，此二尊宿會處是相見不相見？試斷看。） 梁貞明四年丁丑歲，漳州刺史王公欽承道譽，創保福禪苑，迎請居之。開堂日，王公禮跪三請，躬自扶掖升堂。師曰：『須起個笑端作么？』然雖如此，再三不容推免。諸仁者，還識么？若識得，便與古佛齊肩。時有僧出方禮拜。師曰：『晴幹不肯去，要待雨淋頭。』 僧乃申問曰：『郡守崇建精舍（jīng shè，寺廟），大闡真風，便請和尚舉揚宗教。』師曰：『還會么？』曰：『恁么即群生有賴也。』師曰：『莫把那不凈涂污人好。』僧出禮拜。師曰：『大德好與么，莫覆卻船子。』 問：『泯默將何為則？』師曰：『落在什麼處？』曰：『不會。』師曰：『𥋙（wǔ hé qiè）睡漢出去。』 師見一僧，乃以杖子打露柱，又打其僧頭。僧作痛聲。師曰：『那個為什麼不痛？』僧無對。（玄覺代云：『貪行拄杖。』） 問：『摩騰（Móténg，印度僧人）入漢一藏分明，達磨（Dámó，菩提達摩）西來將何指示？』師曰：『上座行腳事作么生？』曰：『不會。』師曰：『不會會取好，莫傍家取人處分。』 若是久在叢林，粗委些子遠近，可以隨處任真。其有初心後學未知次序，山僧所以不惜口業，向汝道塵劫來事，只在如今，還會么？然佛法付囑國王大臣郡守，昔同佛會，今方如是。若是福祿榮貴則且不論，只如當時受佛付囑底事，還記得么？若識得，便與千聖齊肩。儻未識得，直須諦信。此事不從...

【English Translation】 English version 『Meeting』 (xiāng jiàn, encountering) is set aside for now. Just like Wangzhou Pavilion and Wushi Ridge, where is the 『meeting』? At Goose Lake, he strode into the abbot's room (fāng zhàng, the room of the abbot of a monastery). The master returned to the monks' hall (sēng táng, the living quarters of monks). (Dongchan Qiyun, these two venerable monks met here, is it 『meeting』 or not? Try to discern.) In the fourth year of Zhenming during the Liang Dynasty, in the year Dingchou, Wang Gong, the prefect of Zhangzhou, admired the master's virtuous reputation and established the Baofu Zen Monastery, inviting him to reside there. On the opening day, Prefect Wang knelt and requested three times, personally helping him ascend the Dharma hall. The master said, 『Must we create a laughing matter?』 Even so, he could not refuse the repeated requests. All of you, do you understand? If you understand, you are on par with the ancient Buddhas. At that time, a monk came forward to prostrate. The master said, 『In clear weather, you refuse to leave, waiting for the rain to soak your head.』 The monk then asked, 『The prefect has built this monastery (jīng shè, monastery) to greatly propagate the true Dharma. We invite the master to expound the teachings.』 The master said, 『Do you understand?』 The monk replied, 『In that case, all sentient beings will be blessed.』 The master said, 『Don't use that impurity to defile good people.』 The monk came forward to prostrate. The master said, 『Virtuous one, be careful not to overturn the boat.』 Asked, 『What is the principle of silence?』 The master said, 『Where does it fall?』 The monk said, 『I don't understand.』 The master said, 『𥋙 (wǔ hé qiè) Sleeping fool, get out!』 The master saw a monk and struck the exposed pillar with his staff, then struck the monk's head. The monk cried out in pain. The master said, 『Why doesn't that one hurt?』 The monk had no reply. (Xuanjue said in his place, 『Greedy for wielding the staff.』) Asked, 『Móténg (Móténg, an Indian monk) entered Han with a clear understanding of the Tripitaka. What does Dámó (Dámó, Bodhidharma) indicate by coming from the West?』 The master said, 『What is the matter of your pilgrimage, venerable monk?』 The monk said, 『I don't understand.』 The master said, 『If you don't understand, strive to understand. Don't rely on others for instructions.』 If you have been in the monastic community for a long time and have a rough understanding of the distance, you can be authentic everywhere. But for beginners who do not know the order, I, this mountain monk, do not hesitate to speak of the matters of countless kalpas, which are right here and now. Do you understand? The Buddha Dharma is entrusted to kings, ministers, and prefects, just as it was in the Buddha's assembly in the past. If it is about blessings, prosperity, and honor, then let's not discuss it. But do you remember the matter of receiving the Buddha's entrustment at that time? If you understand, you are on par with the thousand sages. If you do not understand, you must have sincere faith. This matter does not come from...

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人得。自己亦非言多。去道轉遠。直道言語道斷心行處滅。猶未是在。久立珍重。異日上堂大眾雲集。師曰。有人從佛殿後過見是張三李四。從佛殿前過為什麼不見。且道佛法利害在什麼處。僧曰。為有一分粗境所以不見。師乃叱之。自代曰。若是佛殿即不見。僧曰。不是佛殿還可見否。師曰。不是佛殿見什麼。問十二時中如何據驗。師曰。恰好據驗。曰學人為什麼不見。師曰。不可更捏目去也。問主伴重重極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問因言辯意時如何。師曰。因什麼言。僧低頭良久。師曰。擊電之機徒勞佇思。問欲入無為海須乘般若船。如何是般若船。師曰。便請。曰便恁么進去時如何。師曰。也是涅槃堂里漢。師見僧吃飯乃托缽曰。家常。僧曰。和尚是什麼心行。有尼到參。師曰。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑用來作么。尼曰。仁義道中即不無。師自別云。和尚是什麼心行(玄覺因舉。法眼見僧擔土。乃以一塊土放擔上云。吾助汝。僧云。謝和尚慈悲。法眼不肯。有一僧別云。和尚是什麼心行。法眼便休。玄覺徴云。此三則語一般別有道理。什麼處是心行處)閩帥遣使送朱記到。師上堂曰。去即印住住即印破。僧曰。不去不住用印奚為。師乃打之。僧曰。恁么即

【現代漢語翻譯】 現代漢語譯本： 人得到（人證悟）。自己也並非說得很多，說多了反而離道更遠。真正的道是言語斷絕，心念止息之處，即使這樣也還不是究竟。站了很久了，好好保重。以後上堂說法，大眾雲集時，師父說：『有人從佛殿後面經過，看見的是張三李四（普通人），從佛殿前面經過，為什麼看不見呢？』那麼，佛法的厲害之處在哪裡呢？僧人說：『因為有一分粗糙的境界，所以看不見。』師父就呵斥他。自己回答說：『如果是佛殿，就看不見。』僧人說：『不是佛殿，還能看見嗎？』師父說：『不是佛殿，看見什麼？』問：『十二時辰中如何驗證？』師父說：『恰好驗證。』說：『學人為什麼看不見？』師父說：『不可再揉眼睛了。』問：『主伴重重，窮盡十方而齊聲歌唱，什麼是窮盡十方而齊聲歌唱？』師父說：『你為什麼不教別人問？』問：『因言語而辨明意理時如何？』師父說：『因什麼言語？』僧人低頭很久。師父說：『如同閃電的瞬間，徒勞地思索。』問：『想要進入無為海，必須乘坐般若船（智慧之船），什麼是般若船？』師父說：『請上船。』說：『這樣進去時如何？』師父說：『也是涅槃堂里的漢子。』師父看見僧人吃飯，就托著缽說：『家常便飯。』僧人說：『和尚是什麼心行？』有尼姑來參拜，師父說：『是誰？』侍者稟報說：『是覺師姑。』師父說：『既然是覺師姑，來做什麼？』尼姑說：『仁義道中並非沒有。』師父自己另外說：『和尚是什麼心行？』（玄覺因此舉例，法眼禪師看見僧人挑土，就拿一塊土放在他的擔子上說：『我幫你。』僧人說：『謝謝和尚慈悲。』法眼禪師不認可。有一個僧人另外說：『和尚是什麼心行？』法眼禪師就停止了。玄覺徵詢說：『這三則語錄一般，另有道理，哪裡是心行之處？）』閩帥派使者送來朱記（官方文書）到。師父上堂說法：『去就印證，住就印破。』僧人說：『不去不住，用印做什麼？』師父就打他。僧人說：『這樣就是……』

【English Translation】 English version: When a person attains (enlightenment), it's not about excessive words. Too much talk leads one further from the Way. The true Way is where words cease and thoughts are extinguished, yet even that is not the ultimate. I've been standing for a long time, take care. Another day, during a Dharma talk with a large gathering, the Master said, 'Someone passing behind the Buddha hall sees Zhang San (a common name) and Li Si (another common name). Why don't they see anything when passing in front of the Buddha hall?' So, where does the power of the Buddha-dharma lie? A monk said, 'Because there is a coarse realm, they cannot see.' The Master scolded him. He then answered himself, 'If it is the Buddha hall, they cannot see.' The monk said, 'If it is not the Buddha hall, can they see?' The Master said, 'If it is not the Buddha hall, what do they see?' Asked, 'How to verify within the twelve periods of the day?' The Master said, 'It is precisely verified.' Said, 'Why can't the student see?' The Master said, 'You cannot rub your eyes again.' Asked, 'The host and guests are layered, reaching all ten directions and singing in unison. What is reaching all ten directions and singing in unison?' The Master said, 'Why don't you have someone else ask?' Asked, 'How is it when clarifying meaning through words?' The Master said, 'Through what words?' The monk lowered his head for a long time. The Master said, 'Like a flash of lightning, it is futile to ponder.' Asked, 'To enter the Sea of Non-Action, one must ride the Prajna boat (boat of wisdom). What is the Prajna boat?' The Master said, 'Please board.' Said, 'How is it when entering like this?' The Master said, 'Also a fellow in the Nirvana hall.' The Master saw a monk eating and held out his bowl, saying, 'A simple meal.' The monk said, 'What is the Master's mind activity?' A nun came to visit, the Master said, 'Who is it?' The attendant reported, 'It is Awakened Teacher-nun.' The Master said, 'Since it is Awakened Teacher-nun, what is she here for?' The nun said, 'There is no lack in the path of benevolence and righteousness.' The Master himself added, 'What is the Master's mind activity?' (Xuanjue cited this example: Dharma Eye Zen Master saw a monk carrying soil and placed a piece of soil on his load, saying, 'I will help you.' The monk said, 'Thank you, Master, for your compassion.' Dharma Eye Zen Master did not approve. Another monk said, 'What is the Master's mind activity?' Dharma Eye Zen Master stopped. Xuanjue inquired, 'These three sayings are similar, but there is another reason. Where is the place of mind activity?') The governor of Min sent an envoy with an official document (Zhu Ji) to the Master. The Master gave a Dharma talk, saying, 'Going is sealed, staying is broken.' The monk said, 'Neither going nor staying, what is the use of sealing?' The Master hit him. The monk said, 'In that case...'

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山鬼窟里全因今日也。師默而已(玄覺云。什麼處是山鬼窟。叢林中道住在不去不住處。便是山鬼窟。所以打破。如此商量正是鬼窟。且道。保福打伊意作么生)師問僧。什麼處來。曰江西。師曰。學得底那。曰拈不出。師曰。作么生(法眼別云。謾語)僧無對。師舉洞山真贊云。徒觀紙與墨不是山中人。僧問。如何是山中人。師曰。汝試貌掠看。曰若不黠兒幾成貌掠。師曰。汝是黠兒。曰和尚是什麼心行。師曰。來言不豐。師見僧數錢乃展手曰。乞我一錢。曰和尚因何到恁么地。師曰。我到恁么地。曰若到恁么地將取一文去。師曰。汝為何到恁么地。師問僧什麼處來。曰江西觀音。師曰。還見觀音么。曰見。師曰。左邊見右邊見。曰見時不歷左右(法眼別云如和尚見)問如何是入火不燒入水不溺。師曰。若是水火即被燒溺。師問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰。和尚莫謾某甲。師曰。卻是汝謾我。問欲達無生路應須識本源。如何是本源。師良久卻問侍者。適來僧問什麼。其僧再舉。師乃喝出。曰我不患聾。問學人近入叢林乞師全示入路。師曰。若教全示我卻禮拜汝。師見一僧乃曰。汝作什麼業來得恁么長大。曰和尚短多少。師蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我。師令侍者屈隆

壽長老云。但獨自來莫將侍者來。壽曰。不許將來爭解離得。師曰。大殺恩愛。壽無對。師自代曰。更謝和尚上足傳示。師住保福僅一紀。學眾常不下七百。其接機利物不可備錄。閩帥禮重為奏命服。唐天成三年戊子示有微疾。僧入丈室問訊。師謂之曰。吾與汝相識年深。有何方術相救。僧曰。方術甚有。聞說和尚不解忌口(法燈別云。和尚解忌口么)又謂眾曰。吾旬日來氣力困劣別無他。只是時至。僧問。時既至矣。師去即是住即是。師曰道。曰恁么即某甲不敢造次。師曰。失錢遭罪。言訖跏趺告寂。即三月二十一日也。

泉州睡龍山道溥號弘教大師。福州福唐人也。姓鄭氏。寶林院受業。自雪峰印心住五峰。上堂曰。莫道空山無只待。便歸方丈。僧問。凡有言句不出大千頂。未審頂外事如何。師曰。凡有言句不是大千頂。曰如何是大千頂。師曰。摩醯首羅天猶是小千界。問初心後學近入叢林方便門中乞師指示。師敲門枋。僧曰。向上還有事也無。師曰有。曰如何是向上事。師再敲門枋。

杭州龍興宗靖禪師臺州人也。初參雪峰密承宗印。乃自誓充飯頭服勞逾十載。嘗于眾堂中袒一膊釘簾。雪峰睹而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過辭歸故鄉住六通院。錢王命居龍興寺。有眾千餘唯

【現代漢語翻譯】 壽長老說：『獨自前來，不要帶侍者來。』壽長老又說：『不允許帶來爭論是非。』 師父說：『太執著于恩愛了。』壽長老無言以對。師父自言自語道：『更要感謝和尚傳授。』 師父在保福寺住了僅僅十二年，學眾常常不少於七百人。他接引學人、利益眾生的事蹟無法一一記錄。閩地的長官非常敬重他，為他奏請賜予官服。唐天成三年戊子年，師父示現輕微的疾病。僧人進入方丈室問候。師父對他們說：『我與你們相識多年，有什麼方法可以救我？』僧人說：『方法很多，聽說和尚您不忌口。』（法燈禪師另外說：『和尚您真的不忌口嗎？』）師父又對大家說：『我近十天來氣力睏乏，沒有其他原因，只是時候到了。』僧人問：『既然時候已到，師父您是離開還是留下？』師父說：『道。』僧人說：『既然這樣，弟子不敢冒昧。』師父說：『失錢遭罪。』說完，師父結跏趺坐，安詳圓寂，時間是三月二十一日。

泉州睡龍山道溥（Dao Pu of Mount Sleeping Dragon in Quanzhou）禪師，法號弘教大師（Hongjiao Da Shi），是福州福唐人，姓鄭。在寶林院出家。從雪峰禪師處印心后，住在五峰。上堂說法時說：『不要說空山沒有等待的人。』說完便回到方丈室。有僧人問：『凡是有言語，都不能超出大千世界的範圍，不知道大千世界之外的事情是怎樣的？』師父說：『凡是有言語，就不是大千世界。』僧人問：『什麼是大千世界？』師父說：『摩醯首羅天（Maheśvara, the Great Lord of the World）還只是小千世界。』有僧人問：『初學佛法的人剛進入叢林，想在方便之門中請求師父指示。』師父敲打門框。僧人問：『向上還有更高的境界嗎？』師父說：『有。』僧人問：『什麼是更高的境界？』師父再次敲打門框。

杭州龍興寺宗靖（Zongjing of Longxing Temple in Hangzhou）禪師，是臺州人。最初參學于雪峰禪師，秘密地繼承了他的宗印。於是發誓擔任飯頭，服勞超過十年。曾經在眾僧的堂中袒露一個肩膀釘簾子。雪峰禪師看到後記住了這件事，說：『你以後住持的寺院會有上千僧人，其中沒有一個是真正的衲子。』宗靖禪師後悔自己的行為，辭別雪峰禪師回到故鄉，住在六通院。錢王命令他住持龍興寺，有僧眾一千多人，但...

【English Translation】 Elder Shou said, 'Come alone, do not bring attendants.' Shou also said, 'It is not allowed to bring along those who will argue and create discord.' The Master said, 'Too much attachment to love.' Shou had no reply. The Master said to himself, 'I must further thank the Abbot for his compassionate instruction.' The Master resided at Baofu Temple for only twelve years, and the number of students often exceeded seven hundred. His methods of guiding and benefiting beings are too numerous to record. The governor of Min highly respected him and requested the imperial court to bestow official robes upon him. In the year of Wuzi, the third year of Tiancheng of the Tang Dynasty, the Master showed slight illness. Monks entered his room to inquire about his health. The Master said to them, 'I have known you for many years. What methods can save me?' A monk said, 'There are many methods. It is said that the Abbot does not abstain from certain foods.' (Deng Fashi said separately, 'Does the Abbot really not abstain from certain foods?') The Master then said to the assembly, 'For the past ten days, I have felt weak and exhausted. There is no other reason; it is simply that the time has come.' A monk asked, 'Now that the time has come, will the Master depart or remain?' The Master said, 'The Way.' The monk said, 'In that case, I dare not be presumptuous.' The Master said, 'Losing money brings suffering.' Having said this, the Master sat in the lotus position and peacefully passed away on the twenty-first day of the third month.

Chan Master Daopu (Dao Pu) of Mount Sleeping Dragon (Shuilong Shan) in Quanzhou, also known as Grand Master Hongjiao (Hongjiao Da Shi), was a native of Futang in Fuzhou, with the surname Zheng. He received ordination at Baolin Monastery. After receiving mind-seal transmission from Xuefeng (Hsueh-feng), he resided at Five Peaks. In his Dharma talk, he said, 'Do not say that there is no one waiting in the empty mountains.' Then he returned to his abbot's chamber. A monk asked, 'All words and phrases do not go beyond the realm of the great thousand world system. I wonder what is beyond that?' The Master said, 'All words and phrases are not the great thousand world system.' The monk asked, 'What is the great thousand world system?' The Master said, 'Maheśvara (摩醯首羅天), the Great Lord of the World, is still only a small thousand world system.' A monk asked, 'A beginner who has just entered the monastery seeks the Master's guidance through the expedient gate.' The Master knocked on the door frame. The monk asked, 'Is there anything beyond this?' The Master said, 'Yes.' The monk asked, 'What is beyond this?' The Master knocked on the door frame again.

Chan Master Zongjing (Zongjing) of Longxing Temple (Longxing Si) in Hangzhou, was a native of Taizhou. He initially studied with Xuefeng (Hsueh-feng) and secretly received his Dharma transmission. He then vowed to serve as the cook, working diligently for over ten years. Once, he bared one shoulder and was nailing a curtain in the monks' hall. Xuefeng saw this and remembered it, saying, 'In the future, you will be the abbot of a monastery with a thousand monks, but not one of them will be a true monk.' Master Zongjing regretted his actions, bid farewell to Xuefeng, and returned to his hometown, residing at Liutong Hermitage. Prince Qian ordered him to reside at Longxing Temple, where there were over a thousand monks, but...

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三學講誦之徒。果如雪峰所志。周廣順初年八十一。錢王請于寺之大殿演無上乘。黑白駢擁。僧問。如何是六通奇特之唱。師曰。天下舉去。問如何是六通家風。師曰。一條布衲一斤有餘。僧問。如何是學人進前一路。師曰。誰敢謾汝。曰豈無方便。師曰。早是屈抑也。問如何是和尚家風。師曰。早朝粥齋時飯。曰更請和尚道。師曰。老僧困。曰畢竟作么生。師大笑而已。錢王特加禮重屢延入府。以始住院署六通大師。顯德元年甲寅季冬月示滅。壽八十四。塔于大慈山。

福州南禪契璠禪師上堂曰。若是名言妙句諸方總道了也。今日眾中還有超第一義者。致得一句么。若有即不孤負於人。時有僧問。如何是第一義。師曰。何不問第一義。曰見問。師曰。已落第二義也。問古佛曲調請師和。師曰。我不和汝雜亂底。曰未審為什麼人和。師曰。什麼處去來。

越州諸暨縣越山師鼐號鑑真禪師。初參雪峰而染指。后因閩王請于清風樓齋。坐久。舉目忽睹日光。豁然頓曉。而有偈曰。

清風樓上赴官齋　　此日平生眼豁開 　方知普通年遠事　　不從蔥嶺路將來

歸呈雪峰。雪峰然之。僧問。如何是佛身。師曰。汝問那個佛身。曰釋伽佛身。師曰。舌覆三千界。師臨終時集眾。示一偈曰。

眼光隨

【現代漢語翻譯】 現代漢語譯本： 六通大師是精通佛學三學的僧人，並且像雪峰禪師一樣立下宏願。在周廣順初年，八十一歲時，錢王邀請他在寺廟的大殿里宣講無上乘佛法，當時聚集了許多僧人和居士。有僧人問：『什麼是六通奇特的唱法？』大師說：『天下都舉起來了。』又問：『什麼是六通的家風？』大師說：『一條布衲，一斤多重。』僧人問：『什麼是學人進步的道路？』大師說：『誰敢欺騙你？』僧人說：『難道沒有方便之門嗎？』大師說：『這已經是委屈了。』問：『什麼是和尚的家風？』大師說：『早晨喝粥，齋時吃飯。』僧人說：『請和尚再說一句。』大師說：『老僧困了。』僧人說：『到底怎麼樣呢？』大師只是大笑而已。錢王特別禮遇他，多次邀請他到府里，並開始讓他住持寺院，尊稱為六通大師。在顯德元年甲寅年冬季圓寂，享年八十四歲，塔建在大慈山。

福州南禪契璠（Qifan）禪師上堂說法時說：『如果是名言妙句，各方都已經說盡了。今天各位當中還有超越第一義諦的人嗎？能說出一句嗎？如果能，就不辜負大家了。』當時有僧人問：『什麼是第一義諦？』禪師說：『為什麼不問第一義諦呢？』僧人說：『正在問。』禪師說：『已經落入第二義諦了。』問：『古佛的曲調，請禪師唱和。』禪師說：『我不和你唱和雜亂的曲調。』僧人說：『不知道和什麼人唱和？』禪師說：『從什麼地方來？』

越州諸暨縣越山師鼐（Shi Nai），號鑑真（Jianzhen）禪師。最初參拜雪峰禪師，略有所得。後來因為閩王邀請他在清風樓齋戒，坐了很久，抬頭忽然看到日光，豁然開悟，於是作偈說：

『清風樓上赴官齋， 此日平生眼豁開。 方知普通年遠事， 不從蔥嶺路將來。』

回去后呈給雪峰禪師，雪峰禪師認可了他。有僧人問：『什麼是佛身？』禪師說：『你問的是哪個佛身？』僧人說：『釋迦（Shijia）佛身。』禪師說：『舌頭覆蓋三千世界。』禪師臨終時召集眾人，寫了一首偈：

『眼光隨』

【English Translation】 English version: Master Liutong was a monk proficient in the three studies of Buddhism and had aspirations like Zen Master Xuefeng. In the early years of the Guangshun era of the Zhou dynasty, at the age of eighty-one, King Qian invited him to preach the supreme Mahayana Dharma in the main hall of the temple, where many monks and laypeople gathered. A monk asked, 'What is the extraordinary chant of the six supernatural powers (Liutong)?' The master said, 'The whole world is raised up.' He also asked, 'What is the family style of the six supernatural powers?' The master said, 'A cloth robe weighing more than a pound.' A monk asked, 'What is the path for a student to advance?' The master said, 'Who dares to deceive you?' The monk said, 'Isn't there a convenient way?' The master said, 'That's already a compromise.' Asked, 'What is the abbot's family style?' The master said, 'Porridge in the morning, rice at mealtime.' The monk said, 'Please, Master, say another word.' The master said, 'The old monk is sleepy.' The monk said, 'What is it ultimately?' The master just laughed. King Qian treated him with special respect, repeatedly inviting him to the palace, and began to have him preside over the temple, honoring him as Master Liutong. He passed away in the winter month of the first year of Xiande (A.D. 954), at the age of eighty-four, and his stupa was built on Mount Daci.

Zen Master Qifan of Nanchansi (Nanchan Temple) in Fuzhou said during an Dharma talk: 'If it's about famous sayings and wonderful phrases, all the masters have already said them all. Among you today, is there anyone who transcends the First Principle (Diyi)? Can you say a word about it? If you can, you won't disappoint everyone.' At that time, a monk asked, 'What is the First Principle?' The Zen master said, 'Why not ask about the First Principle?' The monk said, 'I am asking.' The Zen master said, 'You have already fallen into the Second Principle.' Asked, 'The ancient Buddha's melody, please Zen Master harmonize.' The Zen master said, 'I will not harmonize with your chaotic tunes.' The monk said, 'I don't know who to harmonize with?' The Zen master said, 'Where do you come from?'

Zen Master Shi Nai (師鼐), named Jianzhen (鑑真), of Yueshan in Zhuji County, Yuezhou. He initially visited Zen Master Xuefeng and gained some understanding. Later, because King Min invited him to a vegetarian feast at Qingfeng Tower, he sat for a long time, and suddenly looked up and saw the sunlight, and suddenly realized the truth, so he wrote a verse:

'Attending an official vegetarian feast at Qingfeng Tower, On this day, my eyes opened wide for the first time in my life. Now I know the distant events of the Putong era, They did not come from the Pamir Mountains.'

He returned and presented it to Zen Master Xuefeng, who approved of it. A monk asked, 'What is the Buddha's body?' The Zen master said, 'Which Buddha's body are you asking about?' The monk said, 'Shakyamuni (釋迦) Buddha's body.' The Zen master said, 'The tongue covers three thousand worlds.' When the Zen master was dying, he gathered the crowd and wrote a verse:

'The eye's light follows'

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色盡　　耳識逐聲消 　還源無別旨　　今日與明朝

偈畢跏趺而逝。

南嶽金輪可觀禪師福州福唐人也。姓蘇氏。依石佛寺齊合禪師披剃戒度既圓。便參雪峰。雪峰曰。近前。師方近前作禮。雪峰舉足蹋之。師忽然冥契。師事十二載。復歷叢林止南嶽法輪峰。師上堂謂眾曰。我在雪峰遭他一蹋。直至如今眼不開。不知是何境界。僧問。如何是西來意。師曰。不是。大眾夜參後下堂。師召曰大眾。眾回首。師曰。看月。大眾看月。師曰月似彎弓少雨多風。眾無對。問古人道。毗盧有師法身有主。如何是毗盧師法身主。師曰。不可床上安床。問如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待什麼。問從上宗乘如何為人。師曰。我今日未喫茶。曰請師指示。師曰。過也。問正則不問請師傍指。師曰。抱取貓兒去。師問僧。什麼處來。曰華光。師即托出閉門。僧無對。問路逢達道人不將語默對未審將何對。師曰。咄出去。師問僧。作么生是覿面事。曰請師鑒。師曰。恁么道還當么。曰故為即不可。師曰。別是一著。問如何是靈源一路。師曰。蹋過作么。雪峰院主有書來招師曰。山頭和尚年尊也長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解即入嶺。有僧問。如何是雪峰見解。師曰。我也驚

【現代漢語翻譯】 現代漢語譯本 色身消逝，耳識也隨著聲音消散。 迴歸本源並無其他深奧的旨意，今天和明天並無不同。

說完偈語后，禪師結跏趺坐而逝。

南嶽金輪可觀禪師是福州福唐人，俗姓蘇。他在石佛寺依止齊合禪師剃度受戒圓滿后，便去參訪雪峰義存禪師（唐末五代時期的禪宗大師）。雪峰說：『走近前來。』禪師於是走近前去作禮。雪峰抬腳踩了他一下，禪師忽然心領神會。禪師侍奉雪峰十二年，之後遊歷各處叢林，最後住在南嶽法輪峰。禪師上堂對大眾說：『我在雪峰被他踩了一腳，直到現在眼睛還沒睜開，不知是什麼境界。』有僧人問：『如何是西來意（禪宗祖師達摩從西天來到東土傳法的真意）？』禪師說：『不是。』大眾在夜參後下堂，禪師叫住他們說：『大眾。』大眾回頭。禪師說：『看月亮。』大眾看月亮。禪師說：『月亮像彎弓，預示少雨多風。』大眾無言以對。有人問：『古人說，毗盧佛（釋迦牟尼佛的法身）有師，法身有主，如何是毗盧師法身主？』禪師說：『不可床上安床（比喻多此一舉）。』有人問：『如何是日用事？』禪師拍掌三下。僧人說：『學人未能領會此意。』禪師說：『還等待什麼？』有人問：『從上宗乘（禪宗的傳承）如何為人指示？』禪師說：『我今天還沒喝茶。』那人說：『請禪師指示。』禪師說：『錯過了。』有人問：『正面提問不問，請禪師從側面指點。』禪師說：『抱走貓兒去。』禪師問僧人：『從哪裡來？』僧人說：『華光（寺廟名）。』禪師立刻推出門關上。僧人無言以對。有人問：『路上遇到得道之人，不以言語或沉默相對，不知該如何相對？』禪師說：『咄！出去。』禪師問僧人：『如何是覿面事（當下直面的真理）？』僧人說：『請禪師鑑別。』禪師說：『這麼說還對嗎？』僧人說：『故意為之就不可取。』禪師說：『別有一著。』有人問：『如何是靈源（清凈本源）的一條路？』禪師說：『踏過去做什麼？』雪峰義存禪師的院主寫信邀請禪師說：『山頭和尚年事已高，長老何不再入嶺一轉？』禪師回信說：『等待山頭和尚有其他見解時，我就入嶺。』有僧人問：『如何是雪峰的見解？』禪師說：『我也驚詫。』

【English Translation】 English version The physical form ceases, and the ear-consciousness vanishes along with sound. Returning to the source holds no other profound meaning; today is no different from tomorrow.

Having finished the verse, the Chan master passed away in the lotus position.

Chan Master Keguang of Jinlun Temple on Mount Nan Yue was a native of Futang in Fuzhou, with the surname Su. After being tonsured and receiving the precepts at Stone Buddha Temple under Chan Master Qihe, he went to visit Xuefeng Yicun (a Chan master of the late Tang and Five Dynasties period). Xuefeng said, 'Come forward.' The Chan master then stepped forward and made obeisance. Xuefeng raised his foot and stepped on him, and the Chan master suddenly had a profound realization. The Chan master served Xuefeng for twelve years, and then traveled to various monasteries, eventually residing at the Dharma Wheel Peak on Mount Nan Yue. The Chan master addressed the assembly, saying, 'I was stepped on by him at Xuefeng, and my eyes have not opened until now; I do not know what state this is.' A monk asked, 'What is the meaning of the coming from the West (the true meaning of Bodhidharma, the patriarch of Chan Buddhism, coming from the West to transmit the Dharma in the East)?' The Chan master said, 'It is not.' After the evening meditation, the assembly descended from the hall, and the Chan master called out to them, saying, 'Assembly.' The assembly turned their heads. The Chan master said, 'Look at the moon.' The assembly looked at the moon. The Chan master said, 'The moon is like a bent bow, foretelling little rain and much wind.' The assembly was speechless. Someone asked, 'The ancients said that Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha) has a teacher, and the Dharmakaya has a master; what is the teacher of Vairocana Buddha and the master of the Dharmakaya?' The Chan master said, 'One should not place a bed on top of a bed (a metaphor for doing something superfluous).' Someone asked, 'What is daily activity?' The Chan master clapped his hands three times. The monk said, 'This student has not grasped this meaning.' The Chan master said, 'What are you waiting for?' Someone asked, 'How does the ancestral tradition (the lineage of Chan Buddhism) instruct people?' The Chan master said, 'I have not had tea today.' The person said, 'Please instruct me, Master.' The Chan master said, 'Missed it.' Someone asked, 'I will not ask directly; please point out from the side, Master.' The Chan master said, 'Take the cat away.' The Chan master asked a monk, 'Where do you come from?' The monk said, 'Huaguang (temple name).' The Chan master immediately pushed the door shut. The monk was speechless. Someone asked, 'If one encounters a person who has attained the Way on the road, not responding with words or silence, how should one respond?' The Chan master said, 'Bah! Get out.' The Chan master asked a monk, 'What is the matter at hand (the truth directly before one)?' The monk said, 'Please, Master, discern.' The Chan master said, 'Is it right to say it like that?' The monk said, 'It is not acceptable to do it intentionally.' The Chan master said, 'There is another move.' Someone asked, 'What is the one path to the spiritual source (the pure original source)?' The Chan master said, 'What is the point of stepping over it?' The abbot of Xuefeng Yicun wrote a letter inviting the Chan master, saying, 'The abbot of the mountain is old; why doesn't the elder return to the mountain for another turn?' The Chan master replied, 'When the abbot of the mountain has other insights, I will return to the mountain.' A monk asked, 'What is Xuefeng's insight?' The Chan master said, 'I am also astonished.'

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泉州福清院玄訥禪師高麗人也。初住福清道場傳象骨之燈。學者歸慕。泉守王公問。如何是宗乘中事。師叱之。僧問。如何是觸目菩提。師曰。阇梨失卻半年糧。曰為什麼失卻半年糧。師曰。只為圖他一斗米。問如何是清凈法身。師曰。蝦蟆曲蟮。問教云。唯一堅密身一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰乞師指示。師曰。驢馬也不會。問如何是物物上辨明。師展一足示之。師住福清三十年。大闡玄風終於本山。

韶州雲門山文偃禪師。姑蘇嘉興人也。姓張氏。初參睦州陳尊宿發明大旨。后造雪峰而益資玄要。因藏器混眾。于韶州靈樹敏禪師法席居第一座。敏將滅度遺書于廣主。請接踵住持。師不忘本以雪峰為師。開堂日廣主親臨曰。弟子請益。師曰。目前無異路(法眼別云。不可無益於人)師云。莫道今日謾諸人好抑不得。已向諸人道遮里作一場狼藉。忽遇明眼人見謂之一場笑具。如今亦不能避得也。且問爾諸人。從上來有什麼事。欠少什麼。向爾道無事亦是謾爾也。須到遮田地始得。亦莫趁口頭亂問。自己心裡黑漫漫地。明朝後日大有事在。爾若是根性遲迴。且向古人建化門庭東覷西覷看。是個什麼道理。汝欲得會么。都緣是汝自家無量劫來妄想濃厚。一期聞人說著便生疑心。問佛問

【現代漢語翻譯】 現代漢語譯本 泉州福清院玄訥禪師（Xuanne, Zen master of Fuqing Temple in Quanzhou）是高麗人。最初住在福清道場，傳授象骨燈。學人都仰慕他。泉州太守王公問：『如何是宗乘（Zongcheng，the vehicle of the sect）中的事？』禪師呵斥他。有僧人問：『如何是觸目菩提（chumu puti，enlightenment upon seeing）？』禪師說：『阇梨（Sheli，a Buddhist monk）你丟了半年的口糧。』僧人說：『為什麼丟了半年的口糧？』禪師說：『只爲了貪圖別人的一斗米。』問：『如何是清凈法身（qingjing fashen，pure Dharma body）？』禪師說：『蝦蟆曲蟮（hama qushan，toad and earthworm）。』問：『經教上說：唯一堅密身，一切塵中現。如何是堅密身？』禪師說：『驢馬貓兒（lvma maoer，donkey, horse, cat）。』說：『請禪師指示。』禪師說：『驢馬也不會。』問：『如何是物物上辨明？』禪師伸出一隻腳給他看。禪師住在福清寺三十年，大力弘揚玄風，最終在本山圓寂。 韶州雲門山文偃禪師（Wenyen, Zen master of Yunmen Mountain in Shaozhou）是姑蘇嘉興人，姓張。最初參拜睦州陳尊宿（Chen Zunsou of Muzhou），領悟了大旨。後來拜訪雪峰（Xuefeng），更加精通玄要。因為他深藏不露，混跡于韶州靈樹敏禪師（Minyi, Zen master of Lingshu in Shaozhou）的法席中，位居第一座。敏禪師將要圓寂時，寫信給廣主，請文偃禪師接替住持。文偃禪師不忘本，以雪峰為師。開堂之日，廣主親自前來，說：『弟子請教。』禪師說：『目前無異路（mùqián wú yì lù，there is no different path before you）。』（法眼（Fayan）另有說法：不可無益於人）。禪師說：『莫說今天欺騙你們，好也壓制不住。我已經向你們說了，這裡要鬧一場狼藉。如果遇到明眼人，會說這是一場笑話。如今也無法避免了。且問你們，從古以來有什麼事？欠缺什麼？告訴你們沒事也是欺騙你們。必須到這種地步才行。也不要趁著口頭亂問，自己心裡黑漫漫地。明朝後日還有大事在。你們若是根性遲鈍，就向古人建立的化門庭東張西望，看看是什麼道理。你們想要明白嗎？都因為你們自己無量劫以來妄想濃厚，一旦聽人說起便生疑心，問佛問

【English Translation】 English version Zen Master Xuanne (Xuanne, Zen master of Fuqing Temple in Quanzhou) of Fuqing Temple in Quanzhou was a native of Goryeo. He initially resided at the Fuqing Daocheng, transmitting the elephant bone lamp. Scholars admired him. Lord Wang, the prefect of Quanzhou, asked: 'What is the matter within the Zongcheng (Zongcheng, the vehicle of the sect)?' The Zen master rebuked him. A monk asked: 'What is chumu puti (chumu puti, enlightenment upon seeing)?' The Zen master said: 'Shālí (Sheli, a Buddhist monk), you have lost half a year's rations.' The monk said: 'Why have I lost half a year's rations?' The Zen master said: 'Just for coveting someone else's dou of rice.' Asked: 'What is the pure Dharma body (qingjing fashen, pure Dharma body)?' The Zen master said: 'Toad and earthworm (hama qushan, toad and earthworm).' Asked: 'The teachings say: The only firm and secret body manifests in all dust. What is the firm and secret body?' The Zen master said: 'Donkey, horse, cat (lvma maoer, donkey, horse, cat).' Said: 'Please instruct me, Master.' The Zen master said: 'Even donkeys and horses don't understand.' Asked: 'What is discerning clearly on all things?' The Zen master extended one foot to show him. The Zen master resided at Fuqing Temple for thirty years, greatly propagating the profound teachings, and finally passed away at this mountain. Zen Master Wenyen (Wenyen, Zen master of Yunmen Mountain in Shaozhou) of Yunmen Mountain in Shaozhou was a native of Jiaxing in Gusu, with the surname Zhang. He initially visited Chen Zunsou (Chen Zunsou of Muzhou) of Muzhou and comprehended the great principle. Later, he visited Xuefeng (Xuefeng) and became even more proficient in the profound essentials. Because he concealed his talents and mingled among the assembly at the Dharma seat of Zen Master Minyi (Minyi, Zen master of Lingshu in Shaozhou) of Lingshu Temple in Shaozhou, he held the first seat. When Zen Master Min was about to pass away, he wrote a letter to the Lord of Guang, requesting Zen Master Wenyen to succeed him as abbot. Zen Master Wenyen did not forget his roots and took Xuefeng as his teacher. On the day of the opening ceremony, the Lord of Guang personally came and said: 'Disciple seeks instruction.' The Zen master said: 'There is no different path before you (mùqián wú yì lù, there is no different path before you).' (Fayan (Fayan) has another saying: It cannot be without benefit to people). The Zen master said: 'Don't say that I am deceiving you today, it's good but can't be suppressed. I have already told you that there will be a mess here. If you encounter someone with clear eyes, they will say it's a joke. Now it can't be avoided. And ask you, what has happened since ancient times? What is lacking? Telling you that nothing is wrong is also deceiving you. You must reach this point. Don't take advantage of the mouth to ask questions randomly, your heart is dark and dark. There are still big things to do tomorrow and the day after. If you are slow in nature, look east and west at the Huating established by the ancients, and see what is the reason. Do you want to understand? It's all because you have had thick delusions for countless kalpas, and once you hear people say it, you become suspicious, asking Buddha, asking

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祖。向上向下求覓解會。轉沒交涉。擬心即差。況復有言。莫是不擬心么。更有什麼事。珍重。師上堂云。我事不獲已。向爾諸人道直下無事。早是相埋沒了也。爾諸人更擬進步。向前尋言逐句求覓解會。千差萬巧廣設問難。只是贏得一場口滑。去道轉遠有什麼休歇時。此個事若在言語上。三乘十二分教豈是無言語。因什麼更道教外別傳。若從學解機智得。只如十地聖人說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知。一切有心天地懸殊。雖然如此若是得底人。道火不可燒。口終日說事不曾掛著唇齒。未曾道著一字。終日著衣吃飯。未嘗觸一粒米掛一縷線。雖然如此猶是門庭之說也。須實得恁么始得。若約衲僧門下。句里呈機徒勞佇思。直饒一句下承當得。猶是瞌睡漢。師云。三乘十二分教橫說豎說。天下老和尚縱橫十字說。與我捻鍼鋒許說底道理來看。恁么道死馬醫。雖然如此且有幾個到此境界。不敢望汝言中有響句里藏鋒。瞬目千差風恬浪靜。伏惟尚饗珍重。師上堂云。諸兄弟。儘是諸方參尋知識抉擇生死。到處豈無尊宿垂慈方便之詞。還有透不得底句么。出來舉看。老漢大家共爾商量。時有僧出來禮拜擬舉次師云。去去西天路迢迢十萬余。問學人簇簇地商量個什麼。云。大眾久立。師云。舉一則語。教汝直

【現代漢語翻譯】 現代漢語譯本： 祖師說：『向上向下尋求理解和領會，都是沒有交涉的。』如果試圖用心去揣摩，那就錯了。更何況用言語表達呢？難道是不用心嗎？還有什麼事呢？珍重。 師父上堂說法：『我迫不得已，才對你們說直下無事，這已經是埋沒了你們。』你們還想進步，向前尋言逐句地尋求理解和領會，千方百計地廣設問題和難題，只是贏得一場口頭上的滑利，離道越來越遠，什麼時候才能休歇呢？這件事如果能在言語上解決，三乘十二分教難道沒有言語嗎？為什麼還要說教外別傳呢？如果從學問和機智中獲得，就像十地菩薩說法如雲如雨，仍然會被呵責為見性如隔著一層薄紗。因此可知，一切有心之舉與真理相差甚遠。雖然如此，如果是真正領悟的人，道火無法燒燬他，口終日說話，卻不曾掛在唇齒之間，未曾說出一個字。終日穿衣吃飯，未曾觸碰一粒米，掛一縷線。雖然如此，這仍然是門庭之說。必須真正實證到那個地步才行。如果按照衲僧的規矩，在語句里賣弄機巧，只是徒勞地思考。即使一句之下能夠承擔，仍然是瞌睡漢。』 師父說：『三乘十二分教，橫說豎說，天下老和尚縱橫交錯地說，拿針尖那麼一點點道理給我看看。』這樣說就像是死馬當活馬醫。雖然如此，又有幾個人能達到這種境界呢？不敢期望你們言語中有響亮的句子，句子里藏著鋒芒，一眨眼就千差萬別，風平浪靜。希望你們領會，珍重。 師父上堂說法：『各位兄弟，你們都是從各處參訪知識，決斷生死而來。到處難道沒有尊宿慈悲方便的言辭嗎？還有不能透徹理解的句子嗎？拿出來看看。老漢我和大家一起商量。』當時有僧人出來禮拜，想要舉出疑問，師父說：『去去，西天路途遙遠，十萬餘裡。問學的人成群結隊地商量些什麼呢？』（僧人）說：『大眾久立。』師父說：『舉出一個話頭，教你直接……』

【English Translation】 English version: The Patriarch said, 'Seeking understanding and comprehension upwards and downwards is irrelevant.' If you try to fathom it with your mind, you are mistaken. Moreover, what about expressing it in words? Does it mean not using the mind? What else is there? Treasure this.' The Master ascended the hall and said, 'I have no choice but to tell you directly that there is nothing to do, which has already buried you all.' You still want to progress, seeking understanding and comprehension word by word, sentence by sentence, devising all sorts of questions and difficulties, only to win a battle of words, moving further and further away from the Way. When will you ever rest? If this matter could be resolved through words, wouldn't the Three Vehicles and Twelve Divisions of teachings have words? Why else would it be said that there is a separate transmission outside the teachings? If you obtain it from learning and intelligence, even if the Tenth Ground Bodhisattvas preach like clouds and rain, they would still be criticized for seeing their nature as if through a thin veil. Therefore, know that all intentional actions are vastly different from the truth. Nevertheless, if one is truly enlightened, the fire of the Way cannot burn them. Their mouth speaks all day long, yet it never touches their lips and teeth, never uttering a single word. They wear clothes and eat all day long, yet they never touch a grain of rice or hang a thread. Even so, this is still just talk of the gate. You must truly realize it yourself.' The Master said, 'According to the rules of the monks, showing off cleverness in sentences is just a waste of thought. Even if you can take responsibility under one sentence, you are still a sleepyhead.' The Master said, 'The Three Vehicles and Twelve Divisions of teachings, speaking horizontally and vertically, the old monks of the world speak crisscrossly. Show me the principle of speaking with the tip of a needle.' Saying this is like treating a dead horse as if it were alive. Even so, how many people can reach this state? I dare not expect you to have resounding sentences in your words, or to hide sharpness in your sentences. In the blink of an eye, there are thousands of differences, the wind is calm and the waves are still. I hope you understand, treasure this.' The Master ascended the hall and said, 'Brothers, you have all come from various places seeking knowledge and resolving life and death. Everywhere, there must be venerable elders with compassionate and expedient words. Are there any sentences that you cannot understand thoroughly? Bring them out and let's discuss them together.' At that time, a monk came out to bow, intending to raise a question, but the Master said, 'Go, go, the road to the Western Heaven is far away, more than a hundred thousand miles. What are the crowds of learners discussing?' (The monk) said, 'The assembly has been standing for a long time.' The Master said, 'Raise a topic, and I will teach you directly...'

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下承當。早是撒尿著汝頭上。直饒捻一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此汝亦須實到遮個田地始得。若未切不得掠。虛卻須退步向自己根腳下推尋看。是個甚麼道理。實無絲髮與汝作解會與汝作疑惑。汝等各各且當人一段事大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是諸人信根淺薄惡業濃厚。突然起得許多頭角。擔缽囊千鄉萬里受屈。且汝諸人有什麼不足處。大丈夫漢阿誰無分。觸目承當得猶是不著便。不可受人欺謾取人處分。才見老和尚動口。便好把特石驀口塞。便是屎上青蠅相似斗競接將去。三個五個聚頭地商量。苦屈。兄弟。他古德一期為爾諸人不奈何。所以方便垂一言半句通汝入路。遮般事拈放一邊。獨自著些子筋骨。豈不是有少許相親處。快與快與。時不待人出息不保入息。更有什麼身心別處閑用。切須在意在意珍重。師云。盡乾坤把一時將來著汝眼睫上。爾諸人聞恁么道。不敢望爾出來性[燥/心]把老漢打一摑。且緩緩子細看。是有是無。是個什麼道理。直饒向遮里明得。若遇衲僧門下好捶折兩腳。汝若是個人。聞說道什麼處有老宿出世。便好驀面唾污我耳目。汝若不是個腳手。才聞人舉便當荷得早落第二機也。汝且看。他德山和尚才見僧上來拽拄杖便打趁。睦州和尚才見入門

【現代漢語翻譯】 現代漢語譯本 承擔下來。早就撒尿在你頭上了。縱然捻起一根毫毛，整個大地一時都明白了，也是剜肉補瘡。雖然如此，你們也必須真正到達這個田地才行。如果還沒有，千萬不要掠過，虛心退步向自己的根腳下推尋看看，是個什麼道理。實在沒有一絲一毫可以為你們解釋，為你們解除疑惑。你們各自應當擔當一段大事，大用現前，更不勞煩你們一絲一毫的氣力，便與祖師佛陀沒有差別。只是你們這些人信根淺薄，惡業深重，突然生出許多頭角，挑著缽囊，千里萬里受委屈。且說你們這些人有什麼不足的地方？大丈夫漢，誰沒有自己的本分？觸目承當，仍然是不著邊際。不可被人欺騙，受人擺佈。才見老和尚開口，便應該用石頭塞住他的嘴。就像屎上的蒼蠅一樣，爭先恐後地去接話。三五個聚在一起商量，唉，苦啊。兄弟們，古德們一輩子爲了你們這些人無可奈何，所以方便地垂下一言半句，引導你們入門。這種事情放在一邊，獨自用些筋骨，豈不是有少許相親之處？快些，快些！時不我待，出息不保入息，更有什麼身心別處可以閑用？切須在意，在意，珍重。 師父說：『把整個乾坤一時都放在你的眼睫上。』你們這些人聽了這話，不敢指望你們出來性急地打我一巴掌。且緩緩仔細看，是有是無？是個什麼道理？縱然在這裡明白了，如果遇到衲僧門下，也要好好捶打折斷雙腳。你如果是個人，聽說什麼地方有老宿出世，便應該迎面唾污我的耳目。你如果不是個有腳手的人，才聽人提起便當荷，早就落入第二機了。你們且看，德山和尚才見僧人上來，就拽起拄杖便打，睦州和尚才見人入門

【English Translation】 English version Take it upon yourself. You've already had urine poured on your head. Even if you were to pick up a single hair, and the entire earth were to become clear at once, it would still be like cutting flesh to heal a wound. Even so, you must truly arrive at this state. If you haven't yet, don't rush past it. Humbly step back and examine your own foundation to see what the principle is. There's truly not a single thread to explain to you or resolve your doubts. Each of you should take on a great matter, with great function manifesting before you. Without needing even a hair's breadth of effort, you'll be no different from the ancestral Buddhas. It's just that you people have shallow roots of faith and heavy evil karma, suddenly sprouting so many horns, carrying your begging bowls thousands of miles, enduring hardship. What is it that you people lack? As great heroes, who doesn't have their own share? To take it on directly at every sight is still not to the point. Don't be deceived by others or take instructions from them. The moment you see an old monk open his mouth, you should stuff it with a rock. Like green flies on dung, you compete to take up his words. Three or five of you gather together to discuss, 'Alas, suffering!' Brothers, the ancient worthies were helpless for your sakes, so they expediently offered a word or half a phrase to guide you onto the path. Put such things aside and use your own strength. Wouldn't that be a little more intimate? Hurry, hurry! Time waits for no one. Out-breaths don't guarantee in-breaths. Where else can you idly use your body and mind? You must pay attention, pay attention, and cherish this. The master said, 'Bring the entire universe and place it on your eyelashes.' Hearing this, I don't expect you to come out and slap me in your impatience. But slowly and carefully see, is it there or not? What is the principle? Even if you understand it here, if you encounter a monastic, you should have your legs thoroughly beaten and broken. If you are a person, when you hear that an old master has appeared somewhere, you should spit in my face and defile my eyes and ears. If you are not a capable person, the moment you hear someone mention it and try to shoulder it, you've already fallen into the second stage. Look at how Deshan (Deshan Xuanjian, a famous Chan master of the Tang Dynasty) would grab his staff and strike the moment he saw a monk approach, and how Muzhou (Chen Zunsu, a Chan master) would

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來。便云。且放汝三十棒。或時云見成公案自余之輩合作么生。若是一般掠虛漢。食人涎唾記得一堆。一擔骨董到處逞。驢唇馬嘴夸我解問十轉五轉話。饒爾從朝問到夜論劫。恁么還曾夢見也未。什麼處是與人著力處。似遮般底。有人屈衲僧齋。也道我得飯吃。堪什麼共語。他日閻羅王面前不取爾口解說。諸兄弟。若是得底人他家依眾遣日。若也未得切莫容易。過時。大鬚子細。古人大有葛藤相為處。即如雪峰和尚道。盡大地是汝。夾山云。百草頭識取老僧。市門頭認取天子。樂普云。一塵才舉大地全收。一毛師子全身。總是汝把取翻覆思量日久歲深。自然有個入路。此事無爾替代處。莫非各在當人分上。老和尚出世只是為爾證明。汝若有少許來由。且昧爾亦不得。爾若實未得方便撥汝。則不可兄弟一等是蹋破草鞋。拋卻師僧父母行腳。直須著些子精彩始得實。若有個入頭處遇著一個咬豬狗腳手。不惜性命入泥入水相為。有可咬嚼。劄上眉毛高掛缽囊。拗折拄杖。十年二十年擬取徹頭。莫愁不成辦。直是今生未得徹頭。來生亦不失人身。向此個門中亦乃省力。不虛孤負平生。亦不孤負師僧父母十方施主。直須在意。莫空游州獵縣橫擔柱杖一千二千里走趁。遮邊經冬那邊過夏。好山水堪取性。多齋供易得衣缽。苦屈圖他

【現代漢語翻譯】 現代漢語譯本： 來，（禪師）便說：『且先給你三十棒。』或者說，『見到現成的公案，你們這些人打算怎麼做？』如果是一般的虛誇之徒，只會拾人牙慧，記住一堆陳詞濫調，到處炫耀，說些驢唇不對馬嘴的話，誇口說我懂得十轉五轉的話頭。就算讓你們從早問到晚，討論到地老天荒，你們又何曾夢見過（真理）？哪裡才是真正用功的地方？像這種人，有人供養僧人，也只會說『我得了飯吃』，有什麼資格與他談論（佛法）？將來在閻羅王面前，不會採納你的花言巧語。各位同修，如果是真正有所得的人，他會隨眾度日。如果還沒有領悟，千萬不要輕易放過時間，必須仔細參詳。古人有很多相互幫助的例子。比如雪峰和尚說：『整個大地都是你。』夾山禪師說：『在每棵草頭上認識老僧，在市井中認識天子。』樂普禪師說：『一塵才舉，大地全收；一毛獅子，全身都是。』這些都是讓你們拿來反覆思量，日久歲深，自然會有個入門的途徑。這件事沒有人可以代替你，莫不是各在當人的本分上。老和尚出世只是爲了給你們證明。你們若有少許來由，想隱瞞也隱瞞不了；你們如果實在沒有領悟，想幫助你們也無從下手。各位同修，大家同樣是踏破草鞋，拋棄師僧父母去行腳，必須拿出一些真本事才行。如果有個入門的地方，遇到一個像咬豬狗一樣不顧性命、入泥入水幫助你的人，（就應該）有可以咬嚼的東西，把缽囊高高掛起，折斷拄杖，用十年二十年的時間來徹底領悟，不要擔心不能成功。即使今生不能徹底領悟，來生也不會失去人身，在這個法門中也能省力，不白白辜負一生，也不辜負師僧父母和十方施主。必須在意。不要空跑州縣，橫擔柱杖走一千二百里路，這邊過冬，那邊過夏，覺得好山好水可以陶冶性情，多些齋飯供養容易得到衣缽，這樣苦苦地屈就，是爲了圖什麼呢？』

【English Translation】 English version: Then, (the Zen master) would say, 'Let's give you thirty blows first.' Or sometimes say, 'Seeing a ready-made Koan (公案, a paradoxical anecdote or riddle used in Zen Buddhism to provoke enlightenment), what are you fellows going to do?' If they are just common pretenders, only knowing how to pick up others' words and remember a pile of old sayings, showing off everywhere, talking nonsense, boasting that they understand the ten turns and five turns of the conversation. Even if you ask from morning till night, discussing kalpas (劫, an immense period of time), have you ever dreamed of (the truth)? Where is the real place to put effort? Like these kinds of people, when someone offers a meal to monks, they only say 'I got food to eat,' what qualifications do they have to talk about (the Dharma)? In front of King Yama (閻羅王, the judge of the dead) in the future, your eloquent explanations will not be accepted. Brothers, if someone has truly attained something, they will live each day following the community. If you have not yet realized it, do not easily let the time pass, you must carefully contemplate. The ancients had many examples of helping each other. For example, Zen Master Xuefeng (雪峰) said, 'The entire earth is you.' Zen Master Jiashan (夾山) said, 'Recognize the old monk on every blade of grass, recognize the Son of Heaven in the marketplace.' Zen Master Lepu (樂普) said, 'As soon as a mote of dust is raised, the entire earth is gathered; a lion made of a single hair is the whole body.' These are all for you to take and repeatedly contemplate, and over time, naturally there will be a way to enter. No one can replace you in this matter, it is all up to each person's own effort. The old monk appears in the world only to prove it for you. If you have even a little bit of understanding, you cannot hide it; if you really have not attained it, there is no way to help you. Fellow practitioners, we are all the same, wearing out straw sandals, abandoning teachers, parents, and going on pilgrimage, you must show some real ability. If there is a place to enter, and you meet someone who, like a biting pig or dog, disregards their own life, entering mud and water to help you, (you should) have something to chew on, hang the bowl high, break the staff, and spend ten or twenty years to thoroughly understand, do not worry about not succeeding. Even if you cannot thoroughly understand in this life, you will not lose your human body in the next life, and in this Dharma gate, you can also save effort, not wasting your life, and not disappointing your teachers, parents, and the benefactors of the ten directions. You must pay attention. Do not wander around aimlessly, carrying a staff and walking one thousand two hundred miles, spending the winter here and the summer there, thinking that good mountains and rivers can cultivate your nature, and that more offerings of food will make it easier to obtain robes and bowls. What are you trying to achieve by enduring such hardship?'

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一粒米。失卻半年糧。如此行腳有什麼利益。信心檀越把菜粒米作么生消得。直須自看。時不待人。忽然一日眼光落地到來前頭將什麼抵擬。莫一似落湯螃蟹手腳忙亂。無爾掠虛說大話處。莫將等閑空過時光。一失人身萬劫不復。不是小事。莫據目前。古人尚道朝聞道夕死可矣。況我沙門。日夕合履踐個什麼事。大須努力。努力珍重。師云。汝等沒可恁么了見人道著祖意。便問個超佛越祖之談。汝且喚那個為佛那個為祖。且說個超佛越祖底道理。問個出三界。爾把將三界來看。有什麼見聞覺知隔礙著爾有什麼聲色可與爾了了什麼碗。以阿那個為差殊之見。他古聖不奈何。橫身為物道個舉體全真物物覿體不可得。我向爾道。直下有什麼事。早是相埋沒了也。爾若實未有入頭處。且中私獨自參詳。除卻著衣吃飯屙屎送尿。更有什麼事。無端起得許多妄想作什麼。更有一般底。恰似等閑相似。聚頭學得個古人話路。識性記持妄想卜度。道我會佛法了也。只管說葛藤取性過時。更嫌不稱意。千鄉萬里拋卻老爺孃師僧和尚。作遮去就遮般打約野禿有什麼死急行腳去。師上堂云。故知時運澆漓迨于像季。近日師僧北去禮文殊。南去游衡岳。若恁么行腳名字比丘徒消信施。苦哉苦哉。問著黑似漆相似。只管取性過時。設使有三個兩個

【現代漢語翻譯】 現代漢語譯本：一粒米，失去半年口糧。這樣修行有什麼好處？信施的施主們佈施的菜和米，你們打算怎麼消化？必須自己反省。時間不等人。假如有一天，你突然去世，到閻王面前拿什麼來抵擋？不要像落湯螃蟹一樣手忙腳亂。不要在這裡說謊吹牛。不要輕易浪費時間。一旦失去人身，萬劫都難以恢復。這不是小事。不要只看眼前。古人還說，早上明白了真理，晚上死了也值得。更何況我們出家人，日日夜夜應該實踐些什麼呢？必須努力，努力，珍重！ 師父說：你們這些人沒法這樣瞭解，一說到祖師的意旨，就問些超越佛和祖師的話。你且說說，哪個是佛，哪個是祖師？說說超越佛和祖師的道理。問個超出三界。你把三界拿來看，有什麼見聞覺知阻礙著你？有什麼聲色可以讓你明瞭？哪個碗？以哪個為差別之見？那些古聖先賢沒辦法，橫身說法，說個『舉體全真，物物覿體』，但這是不可得的。我告訴你們，當下有什麼事？早就被埋沒了。你們如果實在沒有入門的地方，就私下獨自參詳。除了穿衣吃飯拉屎撒尿，還有什麼事？無端生出這麼多妄想幹什麼？ 還有一種人，好像很隨便的樣子，聚在一起學些古人的話語，用意識去記憶，用妄想去猜測，說自己懂佛法了。只顧說些沒用的話來消磨時間，還嫌不稱心。千里迢迢拋棄父母師長，像那些到處亂跑的野和尚一樣，有什麼要緊的事非要急著去修行？ 師父上堂開示說：要知道世道衰敗，已經到了末法時期。近來的和尚，北邊去朝拜文殊菩薩（Wisdom Buddha），南邊去遊覽衡山。如果這樣修行，『比丘』（monk）這個名字只是白白消耗信徒的佈施。可悲啊，可悲！問他們，卻像黑漆一樣什麼都不知道，只顧消磨時間。即使有三兩個（明白人）。

【English Translation】 English version: A grain of rice, losing half a year's provisions. What benefit is there in such practice? How do the faithful donors expect to digest the vegetables and rice they offer? You must examine yourselves. Time waits for no one. If one day, your eyes suddenly fall to the ground (die), what will you use to resist when you arrive before Yama (the King of the Underworld)? Don't be like a crab in hot water, flustered and chaotic. There's no place here to lie and boast. Don't idly waste time. Once you lose your human form, it's difficult to recover for countless eons. This is not a small matter. Don't just focus on the present. The ancients even said, 'If I hear the Tao (the Truth) in the morning, I can die in the evening.' How much more so should we, as monks, be practicing something day and night? We must strive, strive, and cherish this! The master said: You people can't understand it this way. As soon as someone mentions the ancestral intent, you ask about things that transcend the Buddha and the ancestors. Tell me, who is the Buddha and who is the ancestor? Explain the principle of transcending the Buddha and the ancestors. You ask about going beyond the Three Realms (desire realm, form realm, formless realm). You take the Three Realms and look at them. What perceptions, awarenesses, or knowledge are hindering you? What sounds and sights can you understand? Which bowl? What do you see as different? Those ancient sages had no choice but to manifest themselves to teach, saying 'The whole body is true, everything is directly perceived,' but this is unattainable. I tell you, what is there in the present moment? It's already been buried. If you really haven't found an entry point, then contemplate it privately and alone. Besides wearing clothes, eating, defecating, and urinating, what else is there to do? Why do you needlessly create so many delusions? There are also those who seem casual, gathering together to learn the words of the ancients, using consciousness to memorize, and using delusion to speculate, saying that they understand the Buddha-dharma. They only care about saying useless things to pass the time, and they still complain that it's not satisfactory. They abandon their parents and teachers from thousands of miles away, like those wandering monks who run around everywhere. What urgent matter do they have that they need to rush to practice? The master ascended the Dharma hall and said: Know that the world is declining, and we have already reached the Dharma-ending Age. Recently, monks go north to worship Manjushri (Wisdom Buddha), and south to visit Mount Heng. If they practice in this way, the name 'bhikshu' (monk) is just wasting the offerings of the faithful. How sad, how sad! When asked, they are as ignorant as black lacquer, only caring about passing the time. Even if there are two or three (enlightened people).

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。枉學多聞記持話路。到處覓相似言語印可老宿。輕忽上流作薄福德業。他日閻羅王釘爾之時。莫道無人向爾說。若是初心後學。直須著精神莫空記人說。情多虛不如少實。向後只是自賺。有什麼事近前。師上堂大眾雲集。師以拄杖指面前云。乾坤大地微塵諸佛總在里許。爭佛法各覓勝負。還有人諫得么。若無人諫得。待老漢與爾諫。時有僧出雲。便請和尚諫。師云。遮野狐精。師云。汝諸人傍家行腳。皆是河南海北各各盡有生緣。所在還自知得么。試出來舉看。老漢與汝證明。有么有么出來。汝若不知老漢謾爾去也。汝欲得知若生緣在北。北有趙州和尚。五臺山有文殊。總在遮里。若生緣在南。南有雪峰臥龍西堂鼓山。總在遮里。汝欲得識么。欲得識向遮里識取。若不見亦莫掠虛。見么見么。且看老僧騎佛殿出去也。珍重。師上堂云。天親菩薩無端變作一條楖𣗖木杖。乃畫地一下云。塵沙諸佛盡向遮里葛藤。便下堂。師云。我看爾諸人二三機中不能覯得。空披衲衣何益。汝還會么。與汝注破。久后諸方若見老宿舉一指豎一拂子云是禪是道。拽拄杖打破頭便行。若不如此。儘是天魔眷屬壞滅吾宗。汝若不會。且向葛藤社裡看。我尋常向汝道。微塵剎土三世諸佛。西天二十八祖唐土六祖。盡在拄杖頭上說法。神通變現聲

【現代漢語翻譯】 現代漢語譯本 枉然學習，博聞強記，只在言語的道路上打轉。到處尋找相似的言語，以求得老宿的印可。輕視上乘佛法，造作淺薄的福德事業。他日閻羅王釘你的時候，不要說沒有人向你提醒過。若是初學之人，必須集中精神，不要空記別人的話。情多虛假，不如少而實在。將來只是自欺欺人。有什麼事就近前來。 師父上堂，大眾雲集。師父用拄杖指著面前說：『乾坤大地、微塵諸佛，總在這裡面。』爭論佛法，各自尋找勝負。還有人能勸諫嗎？若無人能勸諫，待老漢我來為你們勸諫。』當時有僧人出來說：『請和尚勸諫。』師父說：『這野狐精！』 師父說：『你們這些人，四處遊方行腳，都是河南河北，各自都有各自的生緣。所在之處還自己知道嗎？試著出來舉例看看。老漢我為你們證明。有嗎？有嗎？出來！你們若不知道，老漢我可要欺騙你們了。你們想要知道嗎？若生緣在北方，北方有趙州和尚（指趙州從諗禪師），五臺山有文殊（指文殊菩薩），總在這裡。若生緣在南方，南方有雪峰（指雪峰義存禪師）、臥龍（具體指代待考）、西堂（指西堂智藏禪師）、鼓山（指鼓山神晏禪師）。總在這裡。你們想要認識嗎？想要認識就在這裡認識。若不明白，也不要胡亂猜測。明白嗎？明白嗎？且看老僧騎著佛殿出去了。珍重。』 師父上堂說：『天親菩薩（Vasubandhu）無端端地變成了一條楖𣗖木杖。』於是用拄杖在地上畫了一下說：『塵沙諸佛都向這裡糾纏。』便下堂。 師父說：『我看你們這些人，在二三機中不能領會。空披著衲衣有什麼用？你們會嗎？我為你們註釋明白。以後各處若見到老宿舉起一指，豎起一拂子，說是禪是道，就用拄杖打破他的頭便走。若不如此，都是天魔眷屬，壞滅我的宗門。你們若不會，就到葛藤社裡去看。我常常對你們說，微塵剎土、三世諸佛、西天二十八祖（指禪宗二十八祖），唐土六祖（指禪宗六祖慧能），都在拄杖頭上說法，神通變現聲音。』

【English Translation】 English version Vainly learning, widely hearing and strongly remembering, only circling on the path of words. Everywhere seeking similar expressions to gain the approval of old monks. Disregarding the superior Dharma, creating shallow deeds of merit. When Yama (閻羅王), King of Hell, nails you in the future, don't say no one warned you. If you are a beginner, you must concentrate your spirit, don't just memorize what others say. Too much false emotion is worse than a little that is real. In the future, you will only be deceiving yourself. If there is anything, come forward. The master ascends the hall, the assembly gathers. The master points in front with his staff and says: 'The universe, the great earth, the dust-mote Buddhas, are all within this.' Arguing about the Dharma, each seeking victory and defeat. Is there anyone who can advise? If no one can advise, then this old man will advise you.' At that time, a monk came out and said: 'Please, Master, advise.' The master said: 'You fox spirit!' The master said: 'You people, traveling around, are all from Henan and Hebei, each with their own karmic connections. Do you know where you are? Try to give an example. This old man will prove it for you. Is there? Is there? Come out! If you don't know, this old man will deceive you. Do you want to know? If your karmic connection is in the north, in the north there is Zhao Zhou (趙州和尚, referring to Zen Master Zhao Zhou Congshen), on Mount Wutai there is Manjusri (文殊, referring to Manjusri Bodhisattva), all here. If your karmic connection is in the south, in the south there is Xuefeng (雪峰, referring to Zen Master Xuefeng Yicun), Wolong (臥龍, specific reference needs further research), Xitang (西堂, referring to Zen Master Xitang Zhizang), Gushan (鼓山, referring to Zen Master Gushan Shenyan). All here. Do you want to recognize them? If you want to recognize them, recognize them here. If you don't understand, don't guess wildly. Understand? Understand? Look, this old monk is riding the Buddha hall and leaving. Take care.' The master ascends the hall and says: 'Vasubandhu Bodhisattva (天親菩薩) inexplicably transformed into a Zhezhi (楖𣗖) wooden staff.' Then he drew on the ground with the staff and said: 'The dust-like Buddhas are all entangled here.' Then he descended from the hall. The master said: 'I see that you people cannot comprehend within the two or three opportunities. What is the use of wearing the patched robe in vain? Do you understand? I will explain it clearly for you. In the future, if you see an old monk raising a finger, raising a whisk, saying it is Zen, it is the Tao, then break his head with the staff and leave. If you don't do this, they are all the family of heavenly demons, destroying my sect. If you don't understand, go to the tangle society and look. I often tell you, the dust-mote lands, the Buddhas of the three worlds, the twenty-eight patriarchs of the Western Heavens (西天二十八祖, referring to the twenty-eight patriarchs of Zen), the sixth patriarch of the Tang Dynasty (唐土六祖, referring to the sixth patriarch of Zen, Huineng), are all speaking Dharma on the head of the staff, magically transforming sounds.'

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應十方。一任縱橫。爾還會么。若不會且莫掠虛。然雖據實實是諦見也未。直饒到此田地。未曾夢見衲僧。沙彌在三家村裡不逢一人。師驀起以拄杖劃地一下云。總在遮里。又劃一下云。總從遮里出去也珍重。師上堂云。和尚子。衲僧直須明取衲僧鼻孔。且作么生是衲僧鼻孔。眾皆無對。師云。摩訶般若波羅蜜大普請下去。師上堂云。諸和尚子。饒爾道有什麼事。猶是頭上著頭。雪上加霜。棺木里瞠眼。炙瘡瘢上著艾燋。遮個一場狼藉不是小事。爾合作么生各自覓取個託生處。好莫空游州獵縣。只欲捉搦閑話。待老和尚口動。便問禪問道向上向下如何若何。大卷抄了塞在皮袋裡卜度。到處火爐邊三個五個聚頭。口喃喃舉更道。遮個是公才語。遮個是從里道出語。遮個是就事上道底語。遮個是體語體。爾屋裡老爺老孃。噇卻飯了只管說夢便道我會佛法了也。將知爾行腳驢年得個休歇么。更有一般底。才聞人說個休歇處。便向陰界里閉眉閤眼。老鼠孔里作活計。黑山下坐鬼趣里。體當便道得個入頭路。夢見么。似遮般底殺一萬個。有什麼罪過。喚作打底。不遇作家。至竟只是個掠虛漢。爾若實有個見處。試捻來看共爾商量。莫空不識好惡矻矻地聚頭說閑葛藤。莫教老漢見捉來勘不相當捶折腳。莫道不道。爾還皮下有血么。

以拄杖一時趁下。問如何是佛法大意。師曰。春來草自青。師問新羅僧。將什麼物過海。曰草賊敗也。師引手曰。汝為什麼在我遮里。曰恰是。師曰。更𨁝跳。問牛頭未見四祖時如何。師曰。家家觀世音。曰見后如何。師曰。火里蟭蟉吞大蟲。問如何是雲門一句。師曰。獵月二十五。問如何是雪嶺泥牛吼。師曰。天地黑。曰如何是雲門木馬嘶。師曰。山河走。問從上來事請師提綱師曰。朝看東南暮看西北。曰便恁么領會時如何。師曰。東屋裡點燈西屋裡暗坐。問十二時中如何即得不空過。師曰。向什麼處著此一問。曰學人不會請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。

舉不顧　　即差互　　擬思量　　何劫悟

問如何是學人自己。師曰。遊山玩水。曰如何是和尚自己。師曰。賴遇維那不在。問一口吞盡時如何。師曰。我在汝肚裡。曰和尚為什麼在學人肚裡。師曰。還我話頭來。問如何是道。師曰去。曰學人不會請師道。師曰。阇梨公憑分明何得重判。問生死到來如何排遣。師展手曰。還我生死來。問如何是父母不聽。不得出家。師曰淺。曰學人不會。師曰深。問如何是學人自己。師曰。汝怕我不知。問萬機俱盡時如何。師曰。與我拈卻佛殿來與汝商量。曰佛殿豈關他事。師喝曰。遮謾語漢。

【現代漢語翻譯】 現代漢語譯本： 禪師用拄杖突然擊打地面，問道：『什麼是佛法的大意？』 禪師說：『春天來了，草自然就綠了。』 禪師問新羅來的僧人：『你帶了什麼東西過海？』 僧人說：『草寇被打敗了。』 禪師伸出手說：『你為什麼在我這裡？』 僧人說：『正是如此。』 禪師說：『再跳一下。』 有人問：『牛頭慧融禪師未見四祖道信禪師時如何？』 禪師說：『家家戶戶都供奉觀世音菩薩（Avalokiteśvara）。』 問：『見面后如何？』 禪師說：『火里的蟭蟉（一種小蟲）吞掉了大蟲。』 有人問：『如何是雲門文偃禪師的一句話？』 禪師說：『獵月二十五。』 有人問：『如何是雪嶺的泥牛吼叫？』 禪師說：『天地一片黑暗。』 問：『如何是雲門文偃禪師的木馬嘶鳴？』 禪師說：『山河奔走。』 有人問：『請禪師提綱挈領地說明從古至今的道理。』 禪師說：『早上看東南方，晚上看西北方。』 問：『如果這樣領會可以嗎？』 禪師說：『東屋裡點燈，西屋裡仍然黑暗。』 有人問：『十二時辰中如何才能不虛度？』 禪師說：『你從哪裡提出這個問題？』 問：『學人我不明白，請禪師開示。』 禪師說：『拿筆硯來。』 僧人於是拿來筆硯，禪師作了一首偈語： 『舉起時不顧及，立刻就產生差錯。想要思量，何時才能領悟？』 有人問：『什麼是學人自己的本來面目？』 禪師說：『遊山玩水。』 問：『什麼是和尚自己的本來面目？』 禪師說：『幸好維那（寺院中的一種職務）不在。』 有人問：『一口吞盡時如何？』 禪師說：『我在你的肚子里。』 問：『和尚為什麼在學人的肚子里？』 禪師說：『把我的話頭還給我。』 有人問：『什麼是道？』 禪師說：『去。』 問：『學人我不明白，請禪師說。』 禪師說：『阇梨（梵語，意為親教師）你明明知道，為何還要重判？』 有人問：『生死到來時如何排遣？』 禪師張開手說：『把生死還給我。』 有人問：『什麼是父母不允許，不得出家？』 禪師說：『淺。』 問：『學人我不明白。』 禪師說：『深。』 有人問：『什麼是學人自己的本來面目？』 禪師說：『你怕我不知道。』 有人問：『萬事萬念都消失時如何？』 禪師說：『把佛殿給我拿掉，我和你商量。』 問：『佛殿和這件事有什麼關係？』 禪師喝道：『你這說謊的傢伙！』

【English Translation】 English version: The master struck the ground suddenly with his staff and asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'When spring comes, the grass naturally turns green.' The master asked a monk from Silla (ancient Korean kingdom), 'What did you bring across the sea?' The monk said, 'The grass bandits have been defeated.' The master held out his hand and said, 'Why are you here with me?' The monk said, 'Exactly so.' The master said, 'Jump again.' Someone asked, 'What was Niu-t'ou Hui-jung (牛頭慧融, a Chan master) like before he met the Fourth Patriarch Tao-hsin (四祖道信, the Fourth Patriarch of Chan Buddhism)?' The master said, 'Every household worships Avalokiteśvara (觀世音, the Bodhisattva of Compassion).' Asked, 'What was he like after meeting him?' The master said, 'A tiny insect in the fire swallows a large worm.' Someone asked, 'What is a single phrase from Yun-men Wen-yen (雲門文偃, a Chan master)?' The master said, 'The twenty-fifth day of the hunting month.' Someone asked, 'What is the roar of the mud ox on Snow Mountain?' The master said, 'Heaven and earth are dark.' Asked, 'What is the neighing of Yun-men Wen-yen's wooden horse?' The master said, 'Mountains and rivers run.' Someone asked, 'Please, Master, give a summary of the matter from the past.' The master said, 'In the morning, look southeast; in the evening, look northwest.' Asked, 'If I understand it like that, is it okay?' The master said, 'Lighting a lamp in the east room, the west room remains dark.' Someone asked, 'How can one not waste the twelve periods of the day?' The master said, 'Where are you placing this question?' Asked, 'This student does not understand; please, Master, explain.' The master said, 'Bring pen and ink.' The monk then brought pen and ink, and the master composed a verse: 'To raise without regard, immediately there is discrepancy. To try to think, when will you awaken?' Someone asked, 'What is this student's own self?' The master said, 'Wandering mountains and playing in the water.' Asked, 'What is the abbot's own self?' The master said, 'Fortunately, the director (維那, a monastic office) is not here.' Someone asked, 'What is it like when one swallows everything in one gulp?' The master said, 'I am in your belly.' Asked, 'Why is the master in this student's belly?' The master said, 'Return my topic to me.' Someone asked, 'What is the Tao (道, the Way)?' The master said, 'Go.' Asked, 'This student does not understand; please, Master, explain.' The master said, 'Upāsaka (阇梨, a respectful term for a Buddhist disciple), you clearly know; why do you judge again?' Someone asked, 'How should one deal with the arrival of birth and death?' The master spread out his hands and said, 'Return birth and death to me.' Someone asked, 'What is it when parents do not allow one to leave home?' The master said, 'Shallow.' Asked, 'This student does not understand.' The master said, 'Deep.' Someone asked, 'What is this student's own self?' The master said, 'Are you afraid I don't know?' Someone asked, 'What is it like when all functions cease?' The master said, 'Take away the Buddha hall for me, and I will discuss it with you.' Asked, 'What does the Buddha hall have to do with this matter?' The master shouted, 'You lying fellow!'

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問如何是教外別傳一句。師曰。對眾將來。曰直得恁么時如何。師曰。照從何立。問如何是和尚家風。師曰。門前有讀書人。問如何是透法身句。師曰。北斗里藏身。問如何是西來意。師曰。久雨不晴。又曰。粥飯氣。問古人橫說豎說猶未知向上關棙子。如何是向上關棙子。師曰。西山東嶺青問如何是西來意。師曰。河裡失錢河裡漉。師有時坐良久。僧問何似釋迦當時。師曰。大眾立久快禮三拜。師嘗有頌曰。

雲門聳峻白雲低　　水急游魚不敢棲 　入戶已知來見解　　何煩再舉轢中泥

衢州南臺仁禪師。問如何是南臺境。師曰。不知貴。曰畢竟如何。師曰。阇梨即今在什麼處。師后遷住本郡鎮境寺而終。

泉州東禪和尚初開堂。僧問。人王迎請法王出世。如何提唱宗乘即得不謬于祖風。師曰。還奈得么。曰若不下水焉知有魚。師曰。莫閑言語。問如何是佛法最親切處。師曰。過也。問學人末後來請師最先句。師曰。什麼處來。問如何是學人己分事。師曰苦。問如何是佛法大意。師曰。幸自可憐生剛要異鄉邑。

餘杭大錢山從襲禪師。雪峰之上足也。自本師印解洞曉宗要。常曰。擊關南鼓唱雪峰歌。后入浙中謁錢王。王欽服道化。命居此山而闡法焉。僧問。不因王請不因眾聚。請師直道西來

【現代漢語翻譯】 現代漢語譯本： 問：如何是教外別傳一句？（如何是語言文字之外，不立文字的傳承？） 師（禪師）曰：對眾將來。（當著大眾說出來。） 曰：直得恁么時如何？（直接這樣說出來又如何呢？） 師曰：照從何立？（你所說的『照』，又從何處建立呢？） 問：如何是和尚家風？（如何是禪師的家風？） 師曰：門前有讀書人。（門前有讀書人來往。） 問：如何是透法身句？（如何是徹悟法身的語句？） 師曰：北斗里藏身。（在北斗星里藏身。） 問：如何是西來意？（什麼是達摩祖師從西方帶來的禪宗真意？） 師曰：久雨不晴。（下了很久的雨，卻一直沒有放晴。） 又曰：粥飯氣。（是日常的粥飯氣息。） 問：古人橫說豎說猶未知向上關棙子，如何是向上關棙子？（古人無論怎麼說，還是不知道向上的關鍵，什麼是向上的關鍵呢？） 師曰：西山東嶺青。（西山和東嶺都是青翠的。） 問：如何是西來意？（什麼是達摩祖師從西方帶來的禪宗真意？） 師曰：河裡失錢河裡漉。（在河裡丟了錢，就在河裡撈。） 師有時坐良久，僧問：何似釋迦當時？（禪師有時坐了很久，僧人問：像釋迦牟尼佛在世時一樣嗎？） 師曰：大眾立久快禮三拜。（大家站了很久了，快點禮拜三次。） 師嘗有頌曰： 雲門聳峻白雲低，水急游魚不敢棲，入戶已知來見解，何煩再舉轢中泥。（雲門山高聳入雲，白雲低垂，水流湍急，魚兒不敢停留。一進門就知道來者已經有了見解，何必再重複那些無用的言語。）

衢州南臺仁禪師： 問：如何是南臺境？（如何是南臺山的境界？） 師曰：不知貴。（不知道珍貴。） 曰：畢竟如何？（究竟如何呢？） 師曰：阇梨即今在什麼處？（你現在又在哪裡呢？） 師后遷住本郡鎮境寺而終。（禪師後來遷居到本郡的鎮境寺，在那裡圓寂。）

泉州東禪和尚初開堂： 僧問：人王迎請法王出世，如何提唱宗乘即得不謬于祖風？（國王迎接法王出世，如何宣揚宗乘才能不違背祖師的遺風？） 師曰：還奈得么？（還能怎麼樣呢？） 曰：若不下水焉知有魚？（如果不下水，怎麼知道有魚呢？） 師曰：莫閑言語。（不要說廢話。） 問：如何是佛法最親切處？（如何是佛法最親切的地方？） 師曰：過也。（錯過了。） 問：學人末後來請師最先句？（學人最後來請教禪師的第一句話是什麼？） 師曰：什麼處來？（從哪裡來？） 問：如何是學人己分事？（如何是學人自己分內的事？） 師曰：苦。（是苦。） 問：如何是佛法大意？（如何是佛法的大意？） 師曰：幸自可憐生剛要異鄉邑。（已經很可憐了，還要去異鄉。）

餘杭大錢山從襲禪師： 雪峰之上足也。（是雪峰禪師的得意弟子。） 自本師印解洞曉宗要，常曰：擊關南鼓唱雪峰歌。（自從得到雪峰禪師的印可，通曉了禪宗的要旨，常常說：敲擊關南的鼓，唱雪峰的歌。） 后入浙中謁錢王，王欽服道化，命居此山而闡法焉。（後來到浙江拜見錢王，錢王欽佩他的道行，命他居住在大錢山弘揚佛法。） 僧問：不因王請不因眾聚，請師直道西來意？（不是因為國王的邀請，也不是因為大眾的聚集，請禪師直接說出西來的真意？）

【English Translation】 English version: Question: What is the 'special transmission outside the scriptures'? Master (Zen Master) said: Present it before the assembly. Question: What about when it's presented directly like that? Master said: Where does the 'illumination' you speak of stand? Question: What is the family style of the Abbot? Master said: There are scholars in front of the gate. Question: What is the phrase that penetrates the Dharmakaya (Dharma Body)? Master said: Hiding the body in the Big Dipper. Question: What is the meaning of Bodhidharma's coming from the West? Master said: Long rain without clearing. Also said: The smell of congee and rice. Question: The ancients spoke horizontally and vertically, yet still didn't know the upward key. What is the upward key? Master said: The western mountains and eastern ridges are green. Question: What is the meaning of Bodhidharma's coming from the West? Master said: Losing money in the river, then searching for it in the river. The Master sometimes sat for a long time. A monk asked: How is this like Shakyamuni Buddha at that time? Master said: The assembly has been standing for a long time, quickly bow three times. The Master once had a verse: Yunmen soars, white clouds low, fish dare not rest in the swift water. Entering the door, one knows the understanding of the visitor, why bother to raise the mud in the wheel again.

Zen Master Ren of Nantai in Quzhou: Question: What is the realm of Nantai? Master said: Not knowing its value. Question: What is it ultimately? Master said: Where are you, Venerable Sir, right now? The Master later moved to Zhenjing Temple in the same prefecture and passed away there.

When the Venerable Abbot of Dongchan in Quanzhou first opened the Dharma hall: A monk asked: The King welcomes the Dharma King to appear in the world. How can one proclaim the teachings of the school without deviating from the ancestral style? Master said: What can be done about it? Question: If you don't go into the water, how do you know there are fish? Master said: Don't speak idle words. Question: What is the most intimate place of the Buddha-dharma? Master said: Missed it. Question: What is the first sentence the student asks the Master when coming to seek instruction? Master said: Where do you come from? Question: What is the student's own affair? Master said: Suffering. Question: What is the great meaning of the Buddha-dharma? Master said: Already pitiful, yet still wanting to be in a foreign land.

Zen Master Congxi of Daqianshan in Yuhang: He was the foremost disciple of Xuefeng. Since being certified by his teacher and thoroughly understanding the essentials of the school, he often said: 'Beat the drum of Guannan, sing the song of Xuefeng.' Later, he went to Zhejiang to visit King Qian, who admired his virtue and transformation, and ordered him to reside on this mountain to propagate the Dharma. A monk asked: Not because of the King's invitation, not because of the assembly's gathering, please Master directly state the meaning of coming from the West.

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的的意。師曰。那邊師僧過遮邊著。曰學人不會乞師指示。師曰。爭得恁么不識好惡。問閉門造車出門合轍。如何是閉門造車。師曰。造車即不門。汝作么生是轍。曰學人不會乞師指示。師曰。巧匠施工不露斤斧。

福州永泰和尚。問承聞和尚見虎是否。師作虎聲。僧作打勢。師曰。遮死漢。問如何是天真佛。師乃拊掌曰。不會不會。

池州和龍山壽昌院守訥。號妙空禪師。福州閩縣人也。姓林氏。受業于古田壽峰。問未到龍門如何湊泊。師曰。立命難存。有新到僧參。師問。近離什麼處。曰不離方寸。師曰。不易來。僧亦曰。不易來。師與一掌。問如何是傳底心。師曰。再三囑汝莫向人說。問如何是從上宗乘。師曰。向阇梨口裡著得么。問省要處請師一接。師曰甚是省要。

建州夢筆和尚。問如何是佛。師曰。不誑汝。曰莫便是否。師曰。汝誑他。閩王請師齋。問和尚還將得筆來也無。師曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。

福州古田極樂元儼禪師。問如何是極樂家風。師曰。滿目看不盡。問萬法本無根。未審教學人承當什麼。師曰。莫䆿語。問久處暗室未達其源。今日上來乞師一接。師曰。莫閉眼作夜好。曰恁么

【現代漢語翻譯】 的的意。僧問：『那邊的師父們到這邊來做什麼？』師說：『你不會嗎？我來指示你。』僧說：『學人不會，請師父指示。』師說：『怎麼這麼不識好歹！』僧問：『閉門造車，出門合轍，如何是閉門造車？』師說：『造車不在門裡，你又怎麼知道是車轍？』僧說：『學人不會，請師父指示。』師說：『巧匠施工，不露斧鑿的痕跡。』

福州永泰和尚。僧問：『聽說和尚見過老虎，是真的嗎？』師作老虎叫的聲音。僧作打老虎的姿勢。師說：『你這死漢！』僧問：『如何是天真佛？』師乃拍掌說：『不會！不會！』

池州和龍山壽昌院守訥（Shoune）禪師，號妙空禪師，福州閩縣人，姓林。在古田壽峰受業。僧問：『未到龍門，如何靠岸？』師說：『立命都難，還談什麼靠岸。』有新到僧參拜。師問：『最近從哪裡來？』僧說：『不離方寸（指心）。』師說：『不容易來啊。』僧也說：『不容易來啊。』師打了他一掌。僧問：『如何是傳的心？』師說：『再三囑咐你，不要對別人說。』僧問：『如何是從上宗乘？』師說：『能在你的嘴裡說出來嗎？』僧問：『在關鍵的地方，請師父指點一下。』師說：『非常關鍵。』

建州夢筆和尚。僧問：『如何是佛？』師說：『不騙你。』僧說：『莫非就是這個？』師說：『你騙他。』閩王請師父齋飯。問：『和尚還帶著筆來嗎？』師說：『不是稽山（Ji Shan）的繡管，慚愧不是月宮裡兔子的毫毛。大王既然垂問，山僧怎敢不通報一聲。』又問：『如何是法王？』師說：『不是夢筆（Meng Bi）家的家風。』

福州古田極樂元儼（Yuan Yan）禪師。僧問：『如何是極樂家風？』師說：『滿眼都看不完。』僧問：『萬法本無根，不知道學人應該承擔什麼？』師說：『不要胡說八道。』僧問：『長久處在暗室，未能通達源頭，今天上來請師父指點一下。』師說：『不要閉著眼睛裝睡。』僧說：『這樣啊。』

【English Translation】 The meaning of 'Di Di'. The monk asked, 'What are the monks over there doing coming to this side?' The master said, 'Don't you know? I'll show you.' The monk said, 'This student doesn't know, please instruct me.' The master said, 'How can you be so ignorant of good and bad!' The monk asked, 'Closing the door to build a cart, going out and fitting the ruts, what is closing the door to build a cart?' The master said, 'Building a cart is not in the door, how do you know it's a rut?' The monk said, 'This student doesn't know, please instruct me.' The master said, 'A skilled craftsman works without revealing the marks of his axe.'

Yongtai (Yongtai) Monk of Fuzhou. A monk asked, 'I heard that the master has seen a tiger, is it true?' The master made the sound of a tiger. The monk made a gesture of hitting a tiger. The master said, 'You dead man!' The monk asked, 'What is the true Buddha?' The master clapped his hands and said, 'Don't know! Don't know!'

Shoune (Shoune) Zen Master of Shou Chang Monastery on Helong Mountain in Chizhou, also known as Miaokong Zen Master, was a native of Min County, Fuzhou, with the surname Lin. He received his training at Shufeng in Gutian. A monk asked, 'Before arriving at Dragon Gate (Long Men), how to moor?' The master said, 'It's hard to establish life, how can you talk about mooring?' A newly arrived monk came to pay respects. The master asked, 'Where did you come from recently?' The monk said, 'Not far from the square inch (referring to the mind).' The master said, 'It's not easy to come.' The monk also said, 'It's not easy to come.' The master slapped him. The monk asked, 'What is the mind that is transmitted?' The master said, 'I repeatedly tell you, don't tell others.' The monk asked, 'What is the supreme vehicle from above?' The master said, 'Can it be spoken from your mouth?' The monk asked, 'At the crucial point, please give me some guidance.' The master said, 'It is very crucial.'

Meng Bi (Meng Bi) Monk of Jianzhou. A monk asked, 'What is Buddha?' The master said, 'I won't deceive you.' The monk said, 'Could it be this?' The master said, 'You deceive him.' The King of Min invited the master for a vegetarian meal. He asked, 'Does the master still bring a pen?' The master said, 'It's not the embroidered tube of Ji Shan, I am ashamed that it is not the rabbit's hair in the moon palace. Since the King has inquired, how dare this mountain monk not report it.' He also asked, 'What is the Dharma King?' The master said, 'It's not the family style of Meng Bi.'

Yuan Yan (Yuan Yan) Zen Master of the Jile (Jile) Monastery in Gutian, Fuzhou. A monk asked, 'What is the family style of Jile?' The master said, 'The eyes can't see it all.' The monk asked, 'All dharmas have no roots, I don't know what the student should bear?' The master said, 'Don't talk nonsense.' The monk asked, 'Having been in a dark room for a long time, I have not been able to reach the source. Today I come up to ask the master for guidance.' The master said, 'Don't close your eyes and pretend to sleep.' The monk said, 'Is that so?'

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即優曇華折曲為今時。向上宗風如何垂示。師曰。汝還識也無。曰恁么即息疑去也。師曰。莫向大眾前䆿語。問摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰恁么即理出三乘華開五葉。師曰。說什麼三乘五葉。出去。

福州芙蓉山如體禪師。僧問。如何是古人曲調。師良久曰。聞么。曰不聞。師示一頌曰。

古曲發聲雄　　今時韻亦同 　若教第一指　　祖佛盡迷蹤

洛京憩鶴山和尚。柏谷長老來訪。師曰。太老去也。谷曰。還我不老底來。師與一摑。問駿馬不入西秦時如何。師曰。向什麼處去。

潭州溈山棲禪師。問正恁么時如何親近。師曰。汝擬作么生親近。曰豈無方便門。師曰。開元龍興大藏小藏。問如何是速疾神通。師曰。新衣成弊帛。問如何是黃尋橋。師曰。賺卻多少人。問不假忉忉如何是和尚家風。師曰。莫作野乾聲。

吉州潮山延宗禪師。資福和尚來謁。師下禪床接。資福問曰。和尚住此山得幾年也。師曰。鈍鳥棲蘆困魚止箔。曰恁么即真道人也。師曰。且坐喫茶。問如何是潮山。師曰不宿尸。曰如何是山中人。師曰。石上種紅蓮。問如何是和尚家風。師曰。切忌犯朝儀。

益州普通山普明大師。問如何是佛性。師曰。汝無佛性。曰蠢動含靈皆有佛性。

【現代漢語翻譯】 現代漢語譯本 『即優曇華折曲為今時』，那麼向上宗風該如何垂示呢？ 禪師說：『你還認識嗎？』 僧人說：『這樣我就消除了疑惑。』 禪師說：『不要在大家面前胡說八道。』問：『摩騰（Kāśyapa Mātaṅga，東漢時來華的印度僧人）入漢的事情暫且不問，達磨（Bodhidharma，禪宗始祖）來梁時又是如何呢？』 禪師說：『現在難道有錯謬嗎？』 僧人說：『這樣說來，就是理出三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）之教理，華開五葉（禪宗五家）。』 禪師說：『說什麼三乘五葉，出去！』

福州芙蓉山如體禪師。 有僧人問：『什麼是古人的曲調？』 禪師沉默良久說：『聽見了嗎？』 僧人說：『沒有聽見。』 禪師作了一首偈語說：

『古曲發聲雄渾， 如今的韻律也相同。 如果教你第一指（最根本的）， 祖師和佛陀都會迷失軌跡。』

洛京憩鶴山和尚。 柏谷長老來拜訪。 禪師說：『太老了。』 柏谷說：『還我一個不老的來。』 禪師打了他一下。 問：『駿馬不入西秦時如何？』 禪師說：『向什麼地方去？』

潭州溈山棲禪師。 問：『正在這個時候，如何親近？』 禪師說：『你打算怎麼親近？』 僧人說：『難道沒有方便之門嗎？』 禪師說：『開元龍興寺的大藏經和小藏經。』 問：『什麼是速疾神通？』 禪師說：『新衣服變成破布。』 問：『什麼是黃尋橋？』 禪師說：『騙了多少人。』 問：『不假忉忉（形容說話急促）如何是和尚家風？』 禪師說：『不要發出野狐的聲音。』

吉州潮山延宗禪師。 資福和尚來拜謁。 禪師下禪床迎接。 資福問：『和尚住在這座山幾年了？』 禪師說：『笨鳥棲息在蘆葦中，困魚停留在魚箔里。』 資福說：『這樣說來，您真是個得道的道人。』 禪師說：『請坐，喝茶。』 問：『什麼是潮山？』 禪師說：『不留宿屍體。』 問：『什麼是山中人？』 禪師說：『在石頭上種植紅蓮。』 問：『什麼是和尚家風？』 禪師說：『切記不要觸犯朝廷的禮儀。』

益州普通山普明大師。 問：『什麼是佛性？』 禪師說：『你沒有佛性。』 僧人說：『蠢動的含靈都有佛性。』

【English Translation】 English version 'If the Udumbara flower is bent and folded into the present moment, how should the upward lineage be shown?' The Master said, 'Do you still recognize it or not?' The monk said, 'In that case, I have dispelled my doubts.' The Master said, 'Do not speak nonsense in front of the assembly.' Asked, 'The matter of Kāśyapa Mātaṅga (an Indian monk who came to China during the Eastern Han Dynasty) entering Han will not be asked for now, but what about Bodhidharma (the first patriarch of Zen) when he came to Liang?' The Master said, 'Is there any error now?' The monk said, 'In that case, it means elucidating the teachings of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the flower opens with five petals (the five houses of Zen).' The Master said, 'What Three Vehicles and Five Petals? Get out!'

Zen Master Rutǐ of Mount Furong in Fuzhou. A monk asked, 'What is the ancient tune?' The Master remained silent for a long time and said, 'Did you hear it?' The monk said, 'I did not hear it.' The Master presented a verse, saying:

'The ancient tune emits a heroic sound, The rhythm of today is also the same. If I teach you the first finger (the most fundamental), Patriarchs and Buddhas will all lose their tracks.'

The Monk of Mount Qīhè in Luoyang. Elder Bó Gǔ came to visit. The Master said, 'Too old.' Bó Gǔ said, 'Return me the one that does not age.' The Master slapped him once. Asked, 'What about when the swift horse does not enter Western Qin?' The Master said, 'Where does it go?'

Zen Master Qī of Mount Wéi in Tanzhou. Asked, 'How to approach at this very moment?' The Master said, 'How do you intend to approach?' The monk said, 'Is there no expedient means?' The Master said, 'The Great Treasury and Small Treasury of the Kaiyuan Longxing Temple.' Asked, 'What is swift supernatural power?' The Master said, 'New clothes become tattered rags.' Asked, 'What is Yellow Seeking Bridge?' The Master said, 'Deceived so many people.' Asked, 'Without incessant chatter, what is the family style of the abbot?' The Master said, 'Do not make the sound of a wild fox.'

Zen Master Yánzōng of Mount Cháoshān in Jizhou. Monk Zīfú came to pay respects. The Master descended from the Zen seat to greet him. Zīfú asked, 'How many years has the abbot lived on this mountain?' The Master said, 'A dull bird dwells in the reeds, a trapped fish stops in the fish trap.' Zīfú said, 'In that case, you are truly a Taoist who has attained the Way.' The Master said, 'Please sit and have tea.' Asked, 'What is Cháoshān?' The Master said, 'Does not harbor corpses overnight.' Asked, 'What is a person in the mountains?' The Master said, 'Planting red lotuses on the rocks.' Asked, 'What is the family style of the abbot?' The Master said, 'Be sure not to violate the court's etiquette.'

Great Master Pǔmíng of Mount Pǔtōng in Yizhou. Asked, 'What is Buddha-nature?' The Master said, 'You have no Buddha-nature.' The monk said, 'All sentient beings that wriggle and stir have Buddha-nature.'

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學人為何卻無。師曰。為汝向外求。問如何是玄玄之珠。師曰。遮個不是。曰如何是玄玄珠。曰失卻也。

隋州雙泉山樑家庵永禪師。問達磨九年面壁意如何。師曰。睡不著。護國長老來。師問。隨陽一境是男是女。各申一問問問各別。長老將何只對。護國以手空中畫圓相。師曰。謝長老慈悲。曰不敢。師低頭不顧。問如何得頓息諸緣去。師曰。雪上更加霜。

漳州保福院超悟禪師(第二世住)問魚未透龍門時如何。師曰。養性深潭。曰透出時如何。師曰。才升霄漢眾類難追。曰升后如何。師曰。慈雲普覆潤及大千。曰還有不受潤者無。師曰有。曰如何是不受潤者。師曰直杌撐太陽。

太原孚上座遍歷諸方名聞宇內。嘗游浙中登徑山法會。一日于大佛殿前有僧問。上座曾到五臺否。師曰。曾到。曰還見文殊么。師曰見。曰什麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰曰。何不教伊入嶺來。師聞乃趨裝而邁。初上雪峰廨院憩錫。因分甘子與僧。長慶棱和尚問。什麼處將來。師曰。嶺外將來。曰遠涉不易擔負得來。師曰甘子甘子。方上參雪峰禮拜訖立於座右。雪峰才顧視。師便下看主事。異日雪峰見師乃指日示之。師搖手而出。雪峰曰。汝不肯我。師曰。和尚搖頭某甲擺尾。什麼處不肯和

【現代漢語翻譯】 現代漢語譯本 學人（求道者）為何卻一無所獲？ 禪師說：'因為你向外尋求。' 問：'如何是玄玄之珠（至深奧妙的真理）？' 禪師說：'這個不是。' 問：'如何才是玄玄之珠？' 禪師說：'失卻了也。'

隋州雙泉山樑家庵永禪師，問：'達磨（菩提達摩，禪宗始祖）九年面壁的用意是什麼？' 禪師說：'睡不著。' 護國長老來訪，禪師問：'隨陽（地名）這一境是男是女？各提一問，問題各不相同，長老將如何應對？' 護國長老用手在空中畫了一個圓相（佛教手勢）。 禪師說：'謝謝長老慈悲。' 護國長老說：'不敢當。' 禪師低頭不看。 問：'如何才能頓然止息一切攀緣？' 禪師說：'雪上更加霜。'

漳州保福院超悟禪師（第二世住持）問：'魚未躍過龍門時如何？' 禪師說：'養性深潭。' 問：'躍過龍門時如何？' 禪師說：'才升霄漢，眾類難追。' 問：'升上去之後如何？' 禪師說：'慈雲普覆，潤及大千（大千世界）。' 問：'還有不受潤澤的嗎？' 禪師說：'有。' 問：'如何是不受潤澤的？' 禪師說：'直杌撐太陽（比喻剛強頑固，不接受佛法教化）。'

太原孚上座（對僧人的尊稱）遍游各地，名聞天下，曾遊歷浙中，參加徑山法會。一日，在大佛殿前，有僧人問：'上座曾到過五臺山嗎？' 孚上座說：'曾到過。' 僧人問：'還見到文殊（文殊菩薩）了嗎？' 孚上座說：'見到。' 僧人問：'在什麼地方見到？' 孚上座說：'在徑山佛殿前見到。' 那僧人後來到了閩川，告訴雪峰禪師說：'為什麼不教他到嶺南來？' 孚上座聽說了，就收拾行裝前往。初到雪峰禪師的廨院（寺院的辦公場所）休息，因為分甘子（一種水果）給僧人，長慶棱和尚問：'從什麼地方拿來的？' 孚上座說：'嶺外拿來的。' 長慶棱和尚說：'遠涉不易，擔負得來？' 孚上座說：'甘子，甘子。' 剛去參拜雪峰禪師，禮拜完畢站在座位右邊。雪峰禪師才看他一眼，孚上座就下去看管事務。過了幾天，雪峰禪師看見孚上座，就指著太陽給他看。孚上座搖手走了出去。雪峰禪師說：'你不認可我？' 孚上座說：'和尚搖頭，我擺尾，什麼地方不認可？'

【English Translation】 English version Why does the seeker gain nothing? The Master said, 'Because you seek outwardly.' Asked, 'What is the Mysterious Pearl (the profound truth)?' The Master said, 'This is not it.' Asked, 'What then is the Mysterious Pearl?' The Master said, 'It is lost.'

Zen Master Yong of Liangjia Hermitage on Shuangquan Mountain in Suizhou, asked, 'What was the intention of Bodhidharma (達磨, founder of Zen Buddhism) facing the wall for nine years?' The Master said, 'Could not sleep.' When Elder Huguo came, the Master asked, 'Is the realm of Suiyang (隨陽, place name) male or female? Each question is different, how will the Elder respond?' Elder Huguo drew a circle in the air with his hand (a Buddhist gesture). The Master said, 'Thank you, Elder, for your compassion.' The Elder Huguo said, 'I dare not.' The Master lowered his head and did not look. Asked, 'How can one suddenly cease all clinging?' The Master said, 'Adding frost to snow.'

Zen Master Chao Wu of Baofu Temple in Zhangzhou (second abbot) asked, 'What is it like when the fish has not yet passed through the Dragon Gate?' The Master said, 'Nurturing nature in a deep pool.' Asked, 'What is it like when it passes through?' The Master said, 'Only when it ascends to the heavens is it difficult for other beings to follow.' Asked, 'What is it like after ascending?' The Master said, 'Compassionate clouds universally cover and nourish the great chiliocosm (大千, the great world system).' Asked, 'Are there any who do not receive nourishment?' The Master said, 'Yes.' Asked, 'Who are those who do not receive nourishment?' The Master said, 'A straight stump propping up the sun (a metaphor for being stubborn and unwilling to accept Buddhist teachings).'

The Venerable Fu of Taiyuan traveled to various places and was famous throughout the world. He once traveled to Zhejiang and attended the Dharma assembly at Jingshan. One day, in front of the Great Buddha Hall, a monk asked, 'Have you ever been to Mount Wutai?' The Venerable Fu said, 'I have been there.' The monk asked, 'Did you see Manjushri (文殊, Manjushri Bodhisattva)?' The Venerable Fu said, 'I saw him.' The monk asked, 'Where did you see him?' The Venerable Fu said, 'I saw him in front of the Buddha Hall at Jingshan.' Later, that monk went to Minchuan and told Zen Master Xuefeng, 'Why don't you teach him to come to Lingnan?' When the Venerable Fu heard this, he packed his bags and went. He first arrived at Zen Master Xuefeng's office (廨院, office in the temple) to rest. Because he was sharing sweet oranges (甘子, a type of fruit) with the monks, Venerable Changqing Leng asked, 'Where did you bring them from?' The Venerable Fu said, 'Brought from outside the mountains.' Venerable Changqing Leng said, 'It is not easy to travel far, can you carry them?' The Venerable Fu said, 'Sweet oranges, sweet oranges.' He had just gone to pay respects to Zen Master Xuefeng, and after bowing, he stood to the right of the seat. Zen Master Xuefeng only glanced at him, and the Venerable Fu went down to manage affairs. A few days later, Zen Master Xuefeng saw the Venerable Fu and pointed to the sun to show him. The Venerable Fu shook his head and walked out. Zen Master Xuefeng said, 'You do not approve of me?' The Venerable Fu said, 'The Master shakes his head, and I wag my tail. What is there to disapprove of?'

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尚。曰到處也須諱卻。一日眾僧晚參。雪峰在中庭臥。師曰。五州管內只有遮和尚較些子。雪峰便起去。雪峰嘗問師曰。見說臨濟有三句是否。師曰是。曰作么生是第一句。師舉目視之。雪峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解師資道成。師更不他游而掌浴室焉。一日玄沙上問訊。雪峰曰。此間有個老鼠子。今在浴室裡。玄沙曰。待與和尚勘破。言訖到浴室遇師打水。玄沙曰。相看上座。師曰。已相見了。玄沙曰。什麼劫中曾相見。師曰。𥋙睡作么。玄沙卻入方丈白雪峰曰。已勘破了。雪峰曰。作么生勘伊。玄沙舉前語。雪峰曰。汝著賊也。鼓山晏和尚問師。父母未生時鼻孔在什麼處。師曰。老兄先道。晏曰。如今生也。汝道在什麼處。師不肯。晏卻問。作么生。師曰。將手中扇子來。晏與扇子再徴之。師默置。晏罔測。乃驅之一拳。師在庫前立。有僧問如何是觸目菩提。師踢狗子作聲走。僧無對。師曰。小狗子不消一踢。師不出世。諸方目為太原孚上座。終於維揚。

南嶽般舟道場寶聞大師惟勁。福州人也。素持苦行不衣繒纊。惟壞衲以度寒暑。時謂頭陀焉。初參雪峰深入淵奧。復問法玄沙之席心印符會。一日謂鑒上座曰。聞汝注楞嚴經。鑒曰。不敢。師曰。二文殊汝

【現代漢語翻譯】 現代漢語譯本： 尚（shàng）：說（師）到處都需要隱諱。一天眾僧晚參，雪峰（Xuě fēng）在庭院中躺著。師（shī）說：『五州境內只有這個和尚還算稍微好一點。』雪峰便起身離開了。雪峰曾經問師說：『聽說臨濟（Lín jì）有三句，是這樣嗎？』師說：『是。』雪峰說：『怎麼是第一句？』師舉目看著他。雪峰說：『這仍然是第二句，如何是第一句？』師拱手退下。從此雪峰深深器重他。在室內印證瞭解，師徒之道成就。師不再去其他地方遊歷，而掌管浴室。一天，玄沙（Xuán shā）前去問訊，雪峰說：『這裡有個老鼠，現在在浴室裡。』玄沙說：『待我和和尚勘破他。』說完就到浴室，遇到師在打水。玄沙說：『看看上座。』師說：『已經相見了。』玄沙說：『什麼劫中曾經相見？』師說：『睡覺了嗎？』玄沙回到方丈告訴雪峰說：『已經勘破了。』雪峰說：『怎麼勘破他的？』玄沙說了之前的話。雪峰說：『你被賊捉住了。』鼓山晏（Gǔ shān yàn）和尚問師：『父母未生時，鼻孔在什麼地方？』師說：『老兄先說。』晏說：『如今生了，你說在什麼地方？』師不肯說。晏反問：『怎麼說？』師說：『將手中的扇子拿來。』晏給了扇子，再次征問。師沉默不語。晏無法測度，就用拳頭打了他一下。師站在庫房前，有僧人問：『如何是觸目菩提（chù mù pú tí，所見所聞皆是覺悟的契機）？』師踢狗，狗發出聲音跑開了。僧人無言以對。師說：『小狗不值得一踢。』師沒有出世弘法，各方都稱他為太原孚上座（Tài yuán fú shàng zuò）。最終在維揚（Wéi yáng）圓寂。

南嶽（Nán yuè）般舟道場（bān zhōu dào chǎng）寶聞大師（Bǎo wén dà shī）惟勁（Wéi jìng），是福州人。平素堅持苦行，不穿絲綿衣物，只用破舊的衲衣來度過寒暑，當時被稱為頭陀（tóu tuó，苦行僧）。最初參學于雪峰，深入其精髓，又向玄沙請教佛法，心印相符。一天，他對鑒上座（jiàn shàng zuò）說：『聽說你註解《楞嚴經（Léng yán jīng）》。』鑒上座說：『不敢當。』師說：『二文殊（èr wén shū），你……』

【English Translation】 English version: Shang (Shàng): [The Master] said that everywhere one must conceal [the truth]. One day, during the evening assembly of monks, Xuefeng (Xuě fēng) was lying in the courtyard. The Master (shī) said, 'Within the five prefectures, only this monk is somewhat better.' Xuefeng then got up and left. Xuefeng once asked the Master, 'I've heard that Linji (Lín jì) has three phrases, is that so?' The Master said, 'Yes.' Xuefeng said, 'What is the first phrase?' The Master raised his eyes and looked at him. Xuefeng said, 'This is still the second phrase, what is the first phrase?' The Master folded his hands and retreated. From then on, Xuefeng deeply valued him. In the room, they verified and understood each other, and the relationship between teacher and disciple was established. The Master no longer traveled elsewhere but took charge of the bathhouse. One day, Xuansha (Xuán shā) came to pay his respects. Xuefeng said, 'There is a rat here, now in the bathhouse.' Xuansha said, 'I will wait and investigate him with the Master.' After saying this, he went to the bathhouse and encountered the Master drawing water. Xuansha said, 'Look at the senior monk.' The Master said, 'We have already met.' Xuansha said, 'In what kalpa (jié, eon) did we meet?' The Master said, 'Are you sleeping?' Xuansha returned to his room and told Xuefeng, 'I have already investigated him.' Xuefeng said, 'How did you investigate him?' Xuansha repeated what he had said earlier. Xuefeng said, 'You have been caught by a thief.' Abbot Yan (Gǔ shān yàn) of Gushan (Gǔ shān) asked the Master, 'Before your parents were born, where was your nose?' The Master said, 'Elder brother, you speak first.' Yan said, 'Now that I am born, where is it?' The Master refused to answer. Yan asked in return, 'How should it be said?' The Master said, 'Bring the fan in your hand.' Yan gave him the fan and asked again. The Master remained silent. Yan could not fathom it and struck him with his fist. The Master was standing in front of the storehouse. A monk asked, 'What is Bodhi (pú tí, enlightenment) that is perceived by the senses (chù mù pú tí)?' The Master kicked a dog, which made a sound and ran away. The monk had no response. The Master said, 'A small dog is not worth kicking.' The Master did not go out into the world to propagate the Dharma; all quarters referred to him as Senior Monk Fu (Tài yuán fú shàng zuò) of Taiyuan (Tài yuán). He eventually passed away in Weiyang (Wéi yáng).

Great Master Baowen (Bǎo wén dà shī) Weijing (Wéi jìng) of the Nanyue (Nán yuè) Pratyutpanna Samadhi (bān zhōu dào chǎng) was a native of Fuzhou. He consistently practiced asceticism, not wearing silk or cotton clothing, but only using worn-out patched robes to get through the cold and heat. At the time, he was called a dhuta (tóu tuó, ascetic monk). Initially, he studied with Xuefeng, deeply penetrating his essence, and then sought Dharma from Xuansha, with whom his mind-seal was in accord. One day, he said to Senior Monk Jian (jiàn shàng zuò), 'I heard that you are annotating the Shurangama Sutra (Léng yán jīng).' Senior Monk Jian said, 'I dare not.' The Master said, 'Two Manjushris (èr wén shū), you...'

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作么生注。曰請師鑒。師乃揚袂而去。唐光化中入南嶽住報慈東藏(亦號三生藏)藏中有鏡燈一座。即華嚴第三祖賢首大師之所制也。師睹之頓喻廣大法界重重帝網之門。佛佛羅光之像。因美之曰。此先哲之奇功。茍非具不思議善權之智。何以創焉。乃著五字頌五章。覽之者悟。理事相融。后終於南嶽。師于梁開平中撰續寶林傳四卷。紀貞元之後禪門繼踵之源流也。又制七言覺地頌。廣明諸教緣起。彆著南嶽高僧傳。皆流傳於世。

景德傳燈錄卷第十九 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十

吉州青原山行思禪師第六世之四一百六人洪州云居山道膺禪師法嗣二十八人杭州佛日和尚蘇州永光院真禪師洪州同安丕禪師廬山歸宗澹權禪師池州廣濟和尚潭州水西南臺和尚歙州朱溪謙禪師揚州豐化和尚云居山道簡禪師廬山歸宗懷惲禪師洪州大善慧海禪師朗州德山第七世和尚南嶽南臺和尚云居山昌禪師池州嵇山章禪師晉州大梵和尚新羅云住和尚云居山懷岳禪師阾(與嶺同)玨和尚(已上一十九人見錄)潭州龍興寺悟空大師建州白雲減禪師潭州慕輔山和尚舒州白水山瑋禪師廬山冶父山和尚南嶽法志禪師新羅慶猷禪師新羅慧禪師洪州鳳棲山慧志禪師(已上九人無機緣語句不錄)

【現代漢語翻譯】 作么生注？（如何解釋？） 曰：『請師鑒。』（說：『請老師鑑察。』） 師乃揚袂而去。（禪師於是揚起衣袖離開了。） 唐光化中，入南嶽住報慈東藏（也叫三生藏），藏中有鏡燈一座，即華嚴第三祖賢首大師之所制也。（唐朝光化年間，他進入南嶽，住在報慈東藏（也叫三生藏），藏中有一座鏡燈，是華嚴宗第三祖賢首大師製作的。） 師睹之，頓喻廣大法界重重帝網之門，佛佛羅光之像。（禪師看到它，立刻領悟到廣大法界重重疊疊如同帝釋天宮的珠網之門，以及諸佛之間相互輝映的光芒。） 因美之曰：『此先哲之奇功，茍非具不思議善權之智，何以創焉？』（於是讚美說：『這是前代聖哲的奇妙功績，如果不是具備不可思議的善巧智慧，怎麼能夠創造出來呢？』） 乃著五字頌五章，覽之者悟理事相融。（於是寫了五首五字頌，閱讀的人領悟到理與事相互融合。） 后終於南嶽。（後來在南嶽圓寂。） 師于梁開平中撰續寶林傳四卷，紀貞元之後禪門繼踵之源流也。（禪師在梁開平年間撰寫了《續寶林傳》四卷，記載了貞元之後禪宗門派繼承發展的源流。） 又制七言覺地頌，廣明諸教緣起。（又創作了七言《覺地頌》，廣泛闡明了各種教義的緣起。） 彆著南嶽高僧傳，皆流傳於世。（另外還著有《南嶽高僧傳》，都流傳於世。） 景德傳燈錄卷第十九 大正藏第 51 冊 No. 2076 景德傳燈錄 景德傳燈錄卷第二十 吉州青原山行思禪師第六世之四一百六人，洪州云居山道膺禪師法嗣二十八人：杭州佛日和尚，蘇州永光院真禪師，洪州同安丕禪師，廬山歸宗澹權禪師，池州廣濟和尚，潭州水西南臺和尚，歙州朱溪謙禪師，揚州豐化和尚，云居山道簡禪師，廬山歸宗懷惲禪師，洪州大善慧海禪師，朗州德山第七世和尚，南嶽南臺和尚，云居山昌禪師，池州嵇山章禪師，晉州大梵和尚，新羅云住和尚，云居山懷岳禪師，阾（與嶺同）玨和尚（已上一十九人見錄）。潭州龍興寺悟空大師，建州白雲減禪師，潭州慕輔山和尚，舒州白水山瑋禪師，廬山冶父山和尚，南嶽法志禪師，新羅慶猷禪師，新羅慧禪師，洪州鳳棲山慧志禪師（已上九人無機緣語句不錄）。

【English Translation】 How to annotate it? He said, 'Please, Teacher, examine it.' The master then raised his sleeves and left. During the Guanghua period of the Tang Dynasty, he entered Nanyue and resided in Bao Ci Eastern Repository (also known as the Three Lives Repository). Inside the repository was a mirror lamp, which was made by the third patriarch of the Huayan school, Master Xianshou. Upon seeing it, the master suddenly understood the gates of the vast Dharma Realm's multiple layers of the Emperor's Net, and the images of Buddhas illuminating each other. He praised it, saying, 'This is the extraordinary achievement of the former sages. If one does not possess the wisdom of inconceivable skillful means, how could one create it?' Thereupon, he composed five chapters of five-character verses, which enabled those who read them to understand the fusion of principle and phenomena. Later, he passed away in Nanyue. In the Kaiping period of the Liang Dynasty, the master compiled four volumes of 'Continued Biographies of the Baolin Monastery', recording the origins and development of the Chan school after the Zhenyuan period. He also composed a seven-character 'Awakening Ground Ode', extensively elucidating the arising of various teachings. He also separately authored 'Biographies of Eminent Monks of Nanyue', all of which are circulated in the world. Jingde Record of the Transmission of the Lamp, Volume 19 Taisho Tripitaka, Volume 51, No. 2076, Jingde Record of the Transmission of the Lamp Jingde Record of the Transmission of the Lamp, Volume 20 The sixth generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou, with 416 people. Twenty-eight Dharma heirs of Zen Master Daoying of Yunju Mountain in Hongzhou: Buddhist Monk Foritsu of Hangzhou, Zen Master Zhen of Yongguang Monastery in Suzhou, Zen Master Pi of Tongan in Hongzhou, Zen Master Danquan of Guizong in Lushan, Buddhist Monk Guangji of Chizhou, Buddhist Monk Nantai of Shuixi in Tanzhou, Zen Master Qian of Zhuxi in Shezhou, Buddhist Monk Fenghua of Yangzhou, Zen Master Daojian of Yunju Mountain, Zen Master Huaiyun of Guizong in Lushan, Zen Master Dahui Hai of Hongzhou, Buddhist Monk of the seventh generation of Deshan in Langzhou, Buddhist Monk Nantai of Nanyue, Zen Master Chang of Yunju Mountain, Zen Master Zhang of Jishan in Chizhou, Buddhist Monk Dafan of Jinzhou, Buddhist Monk Yunzhu of Silla, Zen Master Huaiyue of Yunju Mountain, Buddhist Monk Jue of Ling (same as mountain ridge) (the above nineteen people are recorded). Great Master Wukong of Longxing Temple in Tanzhou, Zen Master Jian of Baiyun in Jianzhou, Buddhist Monk Mufu Mountain in Tanzhou, Zen Master Wei of Baishui Mountain in Shuzhou, Buddhist Monk Yefu Mountain in Lushan, Zen Master Fazhi of Nanyue, Zen Master Gyeongyu of Silla, Zen Master Hye of Silla, Zen Master Hyeji of Fengqi Mountain in Hongzhou (the above nine people have no recorded statements of opportunity).

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撫州曹山本寂禪師法嗣十四人撫州荷玉光慧禪師筠州洞山道延禪師衡州育王山弘通禪師撫州金峰從志禪師襄州鹿門處真禪師撫州曹山慧霞大師衡州華光范禪師處州廣利容禪師泉州廬山小溪院行傳禪師西川布水巖和尚蜀川西禪和尚華州草菴法義禪師韶州華嚴和尚(已上一十三人見錄)廬山羅漢他隆山主和尚(一人無機緣語不錄)潭州龍牙山居遁禪師法嗣五人潭州報慈藏嶼禪師襄州含珠山審哲禪師(已上二人見錄)鳳翔白馬弘寂禪師撫州崇壽院道欽禪師楚州觀音院斌禪師(已上三人無機緣語句不錄)京兆華嚴寺休靜禪師法嗣三人鳳翔府紫陵匡一禪師(一人見錄)饒州北禪院惟直禪師濰州化城和尚(已上二人無機緣語句不錄)筠州九峰普滿大師法嗣一人洪州同安威禪師(一人見錄)青林師虔禪師法嗣六人韶州龍光和尚襄州石門寺獻禪師襄州廣德和尚郢州芭蕉和尚定州石藏慧炬禪師(已上五人見錄)襄州延慶通性大師(一人無機緣語句不錄)洛京白馬遁儒禪師法嗣二人興元府青剉山和尚(一人見錄)京兆保福和尚(一人無機緣語句不錄)益州北院通禪師法嗣一人京兆香城和尚(一人見錄)高安白水本仁禪師法嗣二人京兆重云智暉禪師杭州瑞龍幼璋禪師(已上二人見錄)撫州疏山匡仁禪師法嗣二十人第二世疏山證禪師　洪州百丈

安禪師筠州黃檗慧禪師隨城山護國守澄禪師洛京靈泉歸仁禪師延州延慶奉璘禪師安州大安山省禪師洪州百丈超禪師洪州天王院和尚常州正勤院蘊禪師襄州后洞山和尚京兆三相和尚(已上一十二人見錄)筠州五峰山行繼禪師商州高明和尚華州西溪道泰禪師撫州疏山和尚筠州黃檗山令約禪師揚州祥光遠禪師安州大安山傳性大師筠州黃檗山嬴禪師(已上八人無機緣語句不錄)澧州欽山文邃禪師法嗣二人洪州上藍院自古禪師澧州太守雷滿(已上二人無機緣語句不錄)樂普山元安禪師法嗣十人京兆永安善靜禪師蘄州烏牙山彥賓禪師鳳翔府青峰傳楚禪師鄧州中度和尚嘉州洞溪和尚京兆臥龍和尚(已上六人見錄)嘉州黑水寺慧通大師京兆盤龍和尚單州東禪和尚鄜州善雅和尚(已上四人無機緣語句不錄)江西逍遙山懷忠禪師法嗣二人泉州福清師巍禪師京兆白雲無休禪師(二人見錄)袁州盤龍山可文禪師法嗣五人江州廬山永安凈悟禪師袁州木平山善道禪師陜州龍溪和尚(已上三人見錄)桂陽志通大師廬山壽昌院凈寂禪師(已上二人無機緣語句不錄)撫州黃山月輪禪師法嗣一人郢州桐泉山和尚(一人見錄)洛京韶山寰普禪師法嗣二人潭州文殊和尚(一人見錄)洋州大巖白和尚(一人無機緣語句不錄)洪州上藍院令超禪師法嗣二人河東北院簡

【現代漢語翻譯】 現代漢語譯本 安禪師、筠州黃檗慧禪師、隨城山護國守澄禪師、洛京靈泉歸仁禪師、延州延慶奉璘禪師、安州大安山省禪師、洪州百丈超禪師、洪州天王院和尚、常州正勤院蘊禪師、襄州后洞山和尚、京兆三相和尚（以上一十二人見錄）。 筠州五峰山行繼禪師、商州高明和尚、華州西溪道泰禪師、撫州疏山和尚、筠州黃檗山令約禪師、揚州祥光遠禪師、安州大安山傳性大師、筠州黃檗山嬴禪師（以上八人無機緣語句不錄）。 澧州欽山文邃禪師法嗣二人：洪州上藍院自古禪師、澧州太守雷滿（以上二人無機緣語句不錄）。 樂普山元安禪師法嗣十人：京兆永安善靜禪師、蘄州烏牙山彥賓禪師、鳳翔府青峰傳楚禪師、鄧州中度和尚、嘉州洞溪和尚、京兆臥龍和尚（以上六人見錄）。 嘉州黑水寺慧通大師、京兆盤龍和尚、單州東禪和尚、鄜州善雅和尚（以上四人無機緣語句不錄）。 江西逍遙山懷忠禪師法嗣二人：泉州福清師巍禪師、京兆白雲無休禪師（二人見錄）。 袁州盤龍山可文禪師法嗣五人：江州廬山永安凈悟禪師、袁州木平山善道禪師、陜州龍溪和尚（以上三人見錄）。 桂陽志通大師、廬山壽昌院凈寂禪師（以上二人無機緣語句不錄）。 撫州黃山月輪禪師法嗣一人：郢州桐泉山和尚（一人見錄）。 洛京韶山寰普禪師法嗣二人：潭州文殊和尚（一人見錄）。 洋州大巖白和尚（一人無機緣語句不錄）。 洪州上藍院令超禪師法嗣二人：河東北院簡禪師。

【English Translation】 English version Zen Master An, Zen Master Hui of Huangbo (黃檗 - Yellow Cliff) in Yun Prefecture, Zen Master Shouchun of Huguo (護國 - Protecting the Nation) on Suicheng Mountain, Zen Master Guiren of Lingquan (靈泉 - Numinous Spring) in Luoyang, Zen Master Fenglin of Yanqing (延慶 - Prolonged Celebration) in Yan Prefecture, Zen Master Sheng of Daan Mountain (大安山 - Great Peace Mountain) in An Prefecture, Zen Master Chao of Baizhang (百丈 - Hundred Zhang) in Hong Prefecture, the Abbot of Tianwang Temple (天王院 - Heavenly King Temple) in Hong Prefecture, Zen Master Yun of Zhengqin Monastery (正勤院 - Right Diligence Monastery) in Chang Prefecture, the Abbot of Houdong Mountain (后洞山 - Back Cave Mountain) in Xiang Prefecture, the Abbot of Sanxiang (三相 - Three Aspects) in Jingzhao (above twelve people are recorded). Zen Master Xingji of Wufeng Mountain (五峰山 - Five Peaks Mountain) in Yun Prefecture, the Abbot of Gaoming (高明 - High Brightness) in Shang Prefecture, Zen Master Daotai of Xixi (西溪 - West Creek) in Hua Prefecture, the Abbot of Shushan (疏山 - Sparse Mountain) in Fu Prefecture, Zen Master Lingyue of Huangbo Mountain (黃檗山 - Yellow Cliff Mountain) in Yun Prefecture, Zen Master Yuanyuan of Xiangguang (祥光 - Auspicious Light) in Yangzhou, Great Master Chuanxing of Daan Mountain (大安山 - Great Peace Mountain) in An Prefecture, Zen Master Ying of Huangbo Mountain (黃檗山 - Yellow Cliff Mountain) in Yun Prefecture (above eight people have no recorded statements due to lack of opportunity). Two Dharma heirs of Zen Master Wensui of Qin Mountain (欽山 - Admirable Mountain) in Li Prefecture: Zen Master Zigu of Shanglan Monastery (上藍院 - Upper Blue Monastery) in Hong Prefecture, Prefect Lei Man of Li Prefecture (above two people have no recorded statements due to lack of opportunity). Ten Dharma heirs of Zen Master Yuan'an of Lepu Mountain (樂普山 - Happy Universal Mountain): Zen Master Shanjing of Yong'an (永安 - Eternal Peace) in Jingzhao, Zen Master Yanbin of Wuya Mountain (烏牙山 - Crow Tooth Mountain) in Qi Prefecture, Zen Master Chuanchu of Qingfeng (青峰 - Green Peak) in Fengxiang Prefecture, the Abbot of Zhongdu (中度 - Middle Crossing) in Deng Prefecture, the Abbot of Dongxi (洞溪 - Cave Creek) in Jia Prefecture, the Abbot of Wolong (臥龍 - Crouching Dragon) in Jingzhao (above six people are recorded). Great Master Huitong of Heishui Temple (黑水寺 - Black Water Temple) in Jia Prefecture, the Abbot of Panlong (盤龍 - Coiled Dragon) in Jingzhao, the Abbot of Dongchan (東禪 - Eastern Zen) in Shan Prefecture, the Abbot of Shanya (善雅 - Good Elegance) in Fu Prefecture (above four people have no recorded statements due to lack of opportunity). Two Dharma heirs of Zen Master Huaizhong of Xiaoyao Mountain (逍遙山 - Carefree Mountain) in Jiangxi: Zen Master Shiwei of Fuqing (福清 - Blessed Purity) in Quanzhou, Zen Master Wuxiu of Baiyun (白雲 - White Cloud) in Jingzhao (two people are recorded). Five Dharma heirs of Zen Master Kewen of Panlong Mountain (盤龍山 - Coiled Dragon Mountain) in Yuan Prefecture: Zen Master Jingwu of Yong'an (永安 - Eternal Peace) on Lushan Mountain (廬山 - Hut Mountain) in Jiang Prefecture, Zen Master Shandao of Muping Mountain (木平山 - Wooden Flat Mountain) in Yuan Prefecture, the Abbot of Longxi (龍溪 - Dragon Creek) in Shan Prefecture (above three people are recorded). Great Master Zhitong of Guiyang, Zen Master Jingji of Shouchang Monastery (壽昌院 - Longevity Flourishing Monastery) on Lushan Mountain (廬山 - Hut Mountain) (above two people have no recorded statements due to lack of opportunity). One Dharma heir of Zen Master Yuelun of Huangshan Mountain (黃山 - Yellow Mountain) in Fu Prefecture: the Abbot of Tongquan Mountain (桐泉山 - Paulownia Spring Mountain) in Ying Prefecture (one person is recorded). Two Dharma heirs of Zen Master Huanpu of Shaoshan Mountain (韶山 - Shao Mountain) in Luoyang: the Abbot of Wenshu (文殊 - Manjusri) in Tan Prefecture (one person is recorded). The Abbot Bai of Dayan (大巖 - Great Cliff) in Yang Prefecture (one person has no recorded statements due to lack of opportunity). Two Dharma heirs of Zen Master Lingchao of Shanglan Monastery (上藍院 - Upper Blue Monastery) in Hong Prefecture: Jian Zen Master of Hebei North Monastery.

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禪師洪州南平王鐘傳(二人無機緣語句不錄)

青原山行思禪師第六世

前洪州云居山道膺禪師法嗣

杭州佛日和尚初游天臺山。嘗曰。如有人奪得我機者即我師矣。尋抵于江西謁云居膺和尚。作禮而問曰。二龍爭珠誰是得者。云居曰。卸卻業身來相見。對曰。業身已卸。曰珠在什麼處。師無對(同安代云。回頭即勿交涉)師乃投誠入室。便禮云居為師。后參夾山。才入門見維那。維那曰。此間不著後生。師曰。某甲暫來禮謁和尚不宿。維那白夾山。夾山許見。未升階便問。什麼處來。師曰。云居來。曰即今在什麼處。師曰。在夾山頂上。曰老僧行年在坎五鬼臨身。師乃上階禮拜。夾山又問。阇梨與什麼人為同行。師曰。木上座。曰他何不來相看。師曰。和尚看他有分。曰在什麼處。師曰。在堂中。夾山便共師下到堂中。師遂去取得柱枝擲于夾山面前。夾山曰。莫從天臺得來否。師曰。非五嶽之所生。曰莫從須彌山得來否。師曰。月宮亦不逢。曰恁么即從他人得也。師曰。自己尚是冤家。從人得堪作什麼。曰冷灰里有一粒豆子爆。喚維那來令安排嚮明窗下著。師卻問。燈籠還解語也無。夾山曰。待燈籠解語即向汝道。至明日夾山入堂問。昨日新到上座在什麼處師出應諾。夾山曰。子未到云居前在什

【現代漢語翻譯】 禪師洪州南平王鐘傳(二人無機緣語句不錄)

青原山行思禪師第六世

前洪州云居山道膺禪師法嗣

杭州佛日和尚最初遊歷天臺山時，曾說：『如果有人能奪得我的機鋒，他就是我的老師了。』不久后，他到達江西拜見云居膺和尚，行禮后問道：『二龍爭珠，誰是得珠之人？』云居說：『卸下業報之身再來相見。』佛日和尚回答說：『業身已經卸下。』云居問：『那麼珠在什麼地方？』佛日和尚無言以對。（同安禪師代答說：『回頭看也毫無關係。』）佛日和尚於是誠心投拜入門，便拜云居為師。後來參訪夾山，剛入門就見到維那（寺院中的職務，負責僧眾的起居）。維那說：『這裡不留宿年輕僧人。』佛日和尚說：『我只是暫時來拜謁和尚，不住宿。』維那稟告了夾山，夾山允許接見。佛日和尚還未走上臺階就問道：『從哪裡來？』佛日和尚說：『從云居來。』夾山問：『現在在什麼地方？』佛日和尚說：『在夾山頂上。』夾山說：『老僧我今年運勢不佳，五鬼臨身。』佛日和尚於是走上臺階禮拜。夾山又問：『你和什麼人一起修行？』佛日和尚說：『木上座。』夾山問：『他為什麼不來看我？』佛日和尚說：『和尚您看他自有分寸。』夾山問：『他在什麼地方？』佛日和尚說：『在堂中。』夾山便和佛日和尚一起下到堂中。佛日和尚於是取來一根柱枝，扔在夾山面前。夾山說：『莫非是從天臺山得來的？』佛日和尚說：『不是五嶽所生。』夾山問：『莫非是從須彌山得來的？』佛日和尚說：『月宮也找不到。』夾山說：『這麼說就是從別人那裡得來的了。』佛日和尚說：『自己尚且是冤家，從別人那裡得來又能做什麼？』夾山說：『冷灰里有一粒豆子爆開了。』叫維那來，讓他安排放在明亮的窗戶下。佛日和尚反問道：『燈籠還會說話嗎？』夾山說：『等燈籠會說話了，我就告訴你。』到第二天，夾山進入禪堂問道：『昨天新來的上座在哪裡？』佛日和尚出來應答。夾山問：『你沒到云居之前在哪裡？』

【English Translation】 Zen Master Hongzhou Nanping King Zhong Chuan (Their conversation is not recorded due to lack of affinity).

Sixth generation of Zen Master Xingsi of Qingyuan Mountain.

Successor of Zen Master Daoying of Yunju Mountain in Hongzhou.

Monk Foritsu of Hangzhou first traveled to Tiantai Mountain. He once said, 'Whoever can seize my opportunity is my teacher.' Soon after, he arrived in Jiangxi to visit Zen Master Daoying of Yunju Mountain. He bowed and asked, 'Two dragons are fighting for a pearl, who is the one who obtains it?' Yunju said, 'Come and see me after shedding your karmic body.' Foritsu replied, 'The karmic body has already been shed.' Yunju asked, 'Then where is the pearl?' The master was speechless. (Zen Master Tongan replied on his behalf, 'Looking back is irrelevant.') The master then sincerely submitted and entered the room, and then worshiped Yunju as his teacher. Later, he visited Jiashan. As soon as he entered the gate, he saw the director (Vina). The director said, 'This place does not accommodate young monks.' The master said, 'I am only here to pay my respects to the abbot and will not stay overnight.' The director reported to Jiashan, who allowed him to be seen. Before ascending the steps, he asked, 'Where do you come from?' The master said, 'From Yunju.' He asked, 'Where is it now?' The master said, 'On the top of Jiashan.' He said, 'This old monk is having bad luck this year, with five ghosts afflicting me.' The master then went up the steps and bowed. Jiashan then asked, 'Who are you practicing with?' The master said, 'Monk Mu.' He asked, 'Why doesn't he come to see me?' The master said, 'The abbot has his own reasons for looking at him.' He asked, 'Where is he?' The master said, 'In the hall.' Jiashan then went down to the hall with the master. The master then took a pillar branch and threw it in front of Jiashan. Jiashan said, 'Did you get it from Tiantai Mountain?' The master said, 'It is not born of the Five Sacred Mountains.' He asked, 'Did you get it from Mount Sumeru?' The master said, 'It cannot be found in the Moon Palace either.' Jiashan said, 'So you got it from someone else.' The master said, 'I am still my own enemy, what can I do with what I get from others?' Jiashan said, 'A bean has popped in the cold ashes.' He called the director and asked him to arrange for it to be placed under the bright window. The master asked in return, 'Can the lantern still speak?' Jiashan said, 'I will tell you when the lantern can speak.' The next day, Jiashan entered the meditation hall and asked, 'Where is the newly arrived monk from yesterday?' The master came out and answered. Jiashan asked, 'Where were you before you came to Yunju?'

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么處。對曰。天臺國清。夾山曰天臺有潺潺之瀑。淥淥之波。謝子遠來。子意如何。師曰。久居巖谷。不掛松蘿。夾山曰。此猶是春意。秋意如何。師良久。夾山曰。看君只是撐船漢。終歸不是弄潮人。一日大普請。維那請師送茶。師曰。某甲為佛法來不為送茶來。維那曰。和尚教上座送茶。曰和尚尊命即得。乃將茶去作務處。搖茶碗作聲。夾山回顧。師曰。釅茶三五碗。意在钁頭邊。夾山曰。瓶有傾茶意。籃中幾個甌。師曰。瓶有傾茶意。籃中無一甌。便傾茶行之。時大眾皆舉目。師又問曰。大眾鶴望請師一言。夾山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰手執夜明符。幾個知天曉。夾山曰。大眾有人歸去歸去。從此住普請歸院。眾皆仰嘆。師后回浙西住佛日而終。

蘇州永光院真禪師。上堂謂眾曰。言鋒若差鄉關萬里。直須懸崖撒手自肯承當。絕後再蘇欺君不得。非常之旨人焉庾哉。問道無橫徑立者皆危。如何得不被橫逕取侵去。師以拄杖驀口拄。僧曰。此猶是橫徑。師曰。合取。

洪州鳳棲山同安丕禪師。問如何是無縫塔。師曰。吽吽。僧曰如何是塔中人。師曰。今日大有人從建昌來。問。一見便休去時如何。師曰。是也更來遮里作么。問如何是點額魚。師云。不透波瀾。僧曰。慚恥時如何。

【現代漢語翻譯】 現代漢語譯本： 夾山問：『你在哪裡？』 僧人回答：『在天臺國清寺。』（位於浙江天臺山的著名寺廟） 夾山說：『天臺有潺潺的瀑布，碧綠的波濤，你謝子遠（人名）遠道而來，你的意圖是什麼？』 僧人說：『我長久居住在巖石山谷中，不依附松樹藤蘿。』 夾山說：『這仍然是春天的意境，秋天的意境又如何呢？』 僧人沉默良久。 夾山說：『我看你只是個撐船的，終究不是弄潮兒。』 有一天，寺院進行大規模的普請（集體勞動），維那（寺院執事）請僧人送茶。 僧人說：『我是爲了佛法而來，不是爲了送茶而來。』 維那說：『和尚（住持）讓上座（資歷高的僧人）送茶。』 僧人說：『既然是和尚的命令，那我就去。』於是拿著茶去作務處（勞動場所），搖晃茶碗發出聲響。 夾山回頭看。 僧人說：『濃茶三五碗，心意在鋤頭邊。』 夾山說：『瓶子有倒茶的意圖，籃子里有幾個茶碗？』 僧人說：『瓶子有倒茶的意圖，籃子里卻沒有一個茶碗。』 於是開始倒茶。 當時大眾都抬頭看著。 僧人又問：『大眾像鶴一樣伸長脖子盼望，請師父說一句。』 夾山說：『路上遇到死蛇不要打死，用沒有底的籃子盛著拿回去。』 僧人說：『手執夜明符（比喻真理），有幾個人知道天亮了？』 夾山說：『大眾有人要回去的就回去吧，從此停止普請，回院休息。』 眾人都仰慕讚歎。 這位僧人後來回到浙西，住在佛日寺，在那裡圓寂。 蘇州永光院真禪師，上堂對大眾說：『言語的鋒芒如果差之毫釐，就會謬以千里。必須在懸崖邊撒手，才能真正肯承擔，死而復生也無法欺騙自己。非常的旨意，有誰能領會呢？』 有人問：『求道沒有捷徑，站立的人都很危險，如何才能不被橫徑侵擾？』 禪師用拄杖猛擊他的嘴。 僧人說：『這仍然是橫徑。』 禪師說：『閉嘴！』 洪州鳳棲山同安丕禪師，問：『什麼是無縫塔？』 禪師說：『吽吽。』（梵語，種子字） 僧人問：『什麼是塔中人？』 禪師說：『今天有很多人從建昌（地名）來。』 問：『一見便休，離去時如何？』 禪師說：『是這樣，還來這裡做什麼？』 問：『什麼是點額魚？』 禪師說：『不透波瀾。』 僧人說：『慚愧羞恥時如何？』

【English Translation】 English version: Jiashan asked: 'Where are you from?' The monk replied: 'From Guóqīng Temple (Famous temple in Tiantai Mountain, Zhejiang) in Tiantai.' Jiashan said: 'Tiantai has gurgling waterfalls and emerald waves. You, Xie Ziyuan (personal name), have come from afar. What is your intention?' The monk said: 'I have lived in rocky valleys for a long time, not clinging to pine and vines.' Jiashan said: 'This is still the mood of spring. What about the mood of autumn?' The monk remained silent for a long time. Jiashan said: 'I see you are just a boatman, not a tide rider after all.' One day, the monastery was engaged in a large-scale Pǔqǐng (collective labor). The Vina (monastery officer) asked the monk to deliver tea. The monk said: 'I came for the Dharma, not to deliver tea.' The Vina said: 'The Abbot (abbot) asked the senior monk to deliver tea.' The monk said: 'Since it is the Abbot's order, then I will go.' So he took the tea to the work area, shaking the tea bowl to make a sound. Jiashan looked back. The monk said: 'Three or five bowls of strong tea, the intention is at the hoe.' Jiashan said: 'The bottle has the intention of pouring tea, how many bowls are in the basket?' The monk said: 'The bottle has the intention of pouring tea, but there is not a single bowl in the basket.' Then he began to pour tea. At that time, everyone looked up. The monk then asked: 'The assembly cranes their necks in anticipation, please Master say a word.' Jiashan said: 'If you meet a dead snake on the road, don't kill it, put it in a bottomless basket and take it back.' The monk said: 'Holding the luminous talisman (metaphor for truth), how many people know that dawn has broken?' Jiashan said: 'Those who want to go back, go back. From now on, stop the Pǔqǐng and return to the monastery to rest.' Everyone admired and praised him. Later, this monk returned to western Zhejiang and lived in Fórì Temple, where he passed away. True Zen Master of Yǒngguāng Monastery in Suzhou, addressing the assembly, said: 'If the edge of speech is off by a hair, it will be off by a thousand miles. You must let go at the edge of the cliff to truly be willing to take responsibility. Resurrected from death cannot deceive oneself. Who can understand the extraordinary meaning?' Someone asked: 'There are no shortcuts to seeking the Way, and those who stand are all in danger. How can one avoid being invaded by the side path?' The Zen Master struck his mouth with his staff. The monk said: 'This is still a side path.' The Zen Master said: 'Shut up!' Tóng'ān Pī Zen Master of Fèngqī Mountain in Hóngzhōu, asked: 'What is a seamless pagoda?' The Zen Master said: 'Hōng Hōng.' (Sanskrit, seed syllable) The monk asked: 'What is the person in the pagoda?' The Zen Master said: 'Today many people come from Jiànchāng (place name).' Asked: 'If you stop after seeing it once, what about when you leave?' The Zen Master said: 'That's right, what are you doing here?' Asked: 'What is a fish with a spot on its forehead?' The Zen Master said: 'Does not penetrate the waves.' The monk said: 'What about when ashamed and embarrassed?'

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師曰。終不仰面。僧曰。恁么即不變其身也。師曰。是也青雲事作么生。問如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷兒向紫微。云忽遇客來將何只待。師曰。金果朝來猿去摘。玉花晚后鳳銜歸。問路逢達道人不將語默對。未審將什麼對。師曰。要踢要拳。問不傷王道如何。師曰。吃粥吃飯。曰莫便是不傷王道也無。師曰。遷流左降。問玉印開時何人受信。師曰。不是恁么人。曰親宮事如何。師曰。道什麼。問如何是毗盧師。師曰。阇梨在什麼處出家。問如何是觸目菩提。師曰。面前佛殿。問片玉無瑕請師不觸。師曰。落汝后。問玉印開時何人受信。師云。不是小小。問如何是妙旨。師曰好。問迷頭認影如何止。師曰。告阿誰曰如何即是。師曰。從人覓即轉遠也。曰不從人覓時如何。師曰。頭在什麼處。問如何是同安一隻箭。師曰。腦後看。曰腦後事如何。師曰。過也。問亡僧衣眾人唱。祖師衣什麼人唱。師曰打。問將來不相似。不將來時如何。師曰。什麼處著。問未有遮個時作么生行履。師曰。尋常又作么生。曰恁么即不改舊時人也。師曰。作何行履。

廬山歸宗寺澹權禪師(第二世)問金雞未鳴時如何。師曰。失卻威音玉。曰鳴后如何。師曰。三界平沈。問盡身供養時如何。師曰。將得什麼來。曰所

【現代漢語翻譯】 現代漢語譯本 師父說：『（我）最終不會仰面朝天。』僧人說：『這樣說來，就是不變其身了。』師父說：『是這樣。青雲之事如何運作？』（青雲：比喻高位或顯達的途徑） （有僧人）問：『如何是和尚的家風？』師父說：『金雞抱著幼崽歸於霄漢（霄漢：指天空），玉兔懷著孩子朝向紫微（紫微：指帝王居住的地方）。』（有僧人）說：『忽然有客人來，將用什麼招待？』師父說：『金色的果實早晨被猿猴摘去，美麗的玉花夜晚被鳳凰銜回。』 （有僧人）問：『路上遇到通達真理的人，不以言語或沉默相對，不知道用什麼相對？』師父說：『要踢就踢，要打就打。』 （有僧人）問：『如何才能不傷害王道？』師父說：『吃粥吃飯。』（僧人）說：『莫非這就是不傷害王道嗎？』師父說：『（否則就會）遷流左降（遷流左降：指官職的變動和貶謫）。』 （有僧人）問：『玉印開啟時，什麼人接受信任？』師父說：『不是那樣的人。』（僧人）說：『親宮之事如何？』師父說：『說什麼？』 （有僧人）問：『如何是毗盧師（毗盧師：指毗盧遮那佛，代表法身佛）？』師父說：『阇梨（阇梨：梵語，意為導師）在什麼地方出家？』 （有僧人）問：『如何是觸目菩提（觸目菩提：指所見皆是覺悟的契機）？』師父說：『面前的佛殿。』 （有僧人）問：『片玉無瑕，請師父不要觸碰。』師父說：『（我已經）落在你後面了。』 （有僧人）問：『玉印開啟時，什麼人接受信任？』師父說：『不是小小（指微不足道）。』 （有僧人）問：『如何是妙旨？』師父說：『好。』 （有僧人）問：『迷頭認影，如何停止？』師父說：『告訴阿誰？』（僧人）說：『如何才是？』師父說：『從別人那裡尋找就更遠了。』（僧人）說：『不從別人那裡尋找時如何？』師父說：『頭在什麼地方？』 （有僧人）問：『如何是同安（地名）的一隻箭？』師父說：『腦後看。』（僧人）說：『腦後的事如何？』師父說：『過也。』 （有僧人）問：『亡僧的衣服眾人唱誦，祖師的衣服什麼人唱誦？』師父說：『打。』 （有僧人）問：『將來不相似，不將來時如何？』師父說：『什麼地方放？』 （有僧人）問：『未有這個（遮個）時，怎麼行走？』師父說：『平常又怎麼行走？』（僧人）說：『這樣說來，就是不改變舊時的人了。』師父說：『作何行走？』 廬山歸宗寺澹權禪師（第二世）問：『金雞未鳴時如何？』師父說：『失卻威音玉（威音玉：指威音王佛時代的珍寶，比喻本源）。』（澹權禪師）說：『鳴后如何？』師父說：『三界平沈（三界平沈：指整個世界都受到影響）。』 （有僧人）問：『盡身供養時如何？』師父說：『拿得什麼來？』（僧人）說：『所』

【English Translation】 English version The master said, 'Ultimately, (I) will not look up to the sky.' The monk said, 'In that case, it means not changing one's body.' The master said, 'That's right. How does the matter of Qingyun (Qingyun: a metaphor for high position or a path to success) operate?' (A monk) asked, 'What is the family style of the abbot?' The master said, 'The golden rooster embraces its chicks and returns to the heavens (霄漢), the jade rabbit holds its child towards the Ziwei (紫微: refers to the place where the emperor resides).' (A monk) said, 'If a guest suddenly arrives, what will you use to entertain them?' The master said, 'The golden fruits are picked by monkeys in the morning, and the beautiful jade flowers are carried back by phoenixes in the evening.' (A monk) asked, 'If you meet someone who understands the truth on the road, you don't respond with words or silence. I don't know what to respond with?' The master said, 'Kick if you want to kick, punch if you want to punch.' (A monk) asked, 'How can one avoid harming the royal way?' The master said, 'Eat porridge and eat rice.' (The monk) said, 'Is that not harming the royal way?' The master said, '(Otherwise, there will be) transfer and demotion (遷流左降: refers to changes and demotions in official positions).' (A monk) asked, 'When the jade seal is opened, who receives the trust?' The master said, 'Not that kind of person.' (The monk) said, 'How is the matter of the inner palace?' The master said, 'What are you saying?' (A monk) asked, 'What is Vairocana Buddha (毗盧師: refers to Vairocana Buddha, representing the Dharmakaya Buddha)?' The master said, 'Where did the Acarya (阇梨: Sanskrit, meaning teacher) become a monk?' (A monk) asked, 'What is immediate enlightenment (觸目菩提: refers to seeing everything as an opportunity for awakening)?' The master said, 'The Buddha hall in front of you.' (A monk) asked, 'A flawless piece of jade, please master do not touch it.' The master said, 'I am already behind you.' (A monk) asked, 'When the jade seal is opened, who receives the trust?' The master said, 'Not insignificant (不是小小: refers to being insignificant).' (A monk) asked, 'What is the subtle meaning?' The master said, 'Good.' (A monk) asked, 'How to stop being deluded and chasing shadows?' The master said, 'Tell whom?' (The monk) said, 'How is it then?' The master said, 'Seeking from others will only make it further away.' (The monk) said, 'What if you don't seek from others?' The master said, 'Where is the head?' (A monk) asked, 'What is the arrow of Tong'an (同安: place name)?' The master said, 'Look behind your head.' (The monk) said, 'What about the matter behind the head?' The master said, 'It's over.' (A monk) asked, 'The clothes of the deceased monk are chanted by everyone, who chants the clothes of the patriarch?' The master said, 'Strike.' (A monk) asked, 'The future is not similar, what if it is not brought?' The master said, 'Where to put it?' (A monk) asked, 'Before there was this (遮個), how did you walk?' The master said, 'How do you usually walk?' (The monk) said, 'In that case, it means not changing the old person.' The master said, 'How do you walk?' Zen Master Danquan of Guizong Temple on Mount Lu (the second generation) asked, 'What is it like when the golden rooster has not crowed?' The master said, 'Lost the majesty of Yin Jade (威音玉: refers to the treasures of the Buddha of Majesty Sound King era, a metaphor for the origin).' (Zen Master Danquan) said, 'What about after it crows?' The master said, 'The three realms are leveled and submerged (三界平沈: refers to the entire world being affected).' (A monk) asked, 'What about offering the whole body?' The master said, 'What can you bring?' (The monk) said, 'What'

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有不惜。師曰。供養什麼人。僧無語。問學人為佛法來如何是佛法。師曰。正閑空。曰便請商量。師曰。周匝有餘。問大眾雲集合譚何事。師曰。三三兩兩。問路逢達道人不將語默對。未審將什麼對。師曰。爭能肯得人。又曰。會么。曰不會。師曰。長安路廁坑子。問學人不問諸餘。如何是佛法大意。師曰。三枷五棒。問通通會底人如何道。師曰。只今事作么生。僧曰隨流。師曰。不隨流爭得息。

池州廣濟和尚。問匹馬單槍時如何。師曰。頭落也。問如何是方外之譚。師曰。汝道什麼問如何是廣濟水。師曰。無飢渴。曰恁么即學人不虛設也。師曰。情知爾受人安排。問遠遠來投乞師指示。師曰。有口只解吃飯。問溫伯雪與仲尼相見時如何。師曰。此間無恁么人。問不識不見請師道出。師曰。不昧。曰不昧時作么生。師曰。汝喚作什麼。

潭州水西南臺和尚。僧問。如何是此間一滴水。師曰。入口即護出。問如何是西來意。師曰。靴頭線綻。問祖祖相傳未審傳個什麼。師曰。不因阇梨問老僧亦不知。

歙州朱溪謙禪師。饒州刺史與師造大藏殿。師與一僧同看殿次。師喚某甲。僧應諾。師曰。此殿著得多少佛。曰著即不無有人不肯。師曰。我不問遮個人。曰恁么即某甲亦未曾只對。珍重。師后住兜率

【現代漢語翻譯】 現代漢語譯本 有不惜。（僧人）問：『供養什麼人？』禪師沒有回答。 （僧人）問：『學人為求佛法而來，什麼是佛法？』禪師說：『正是閑空。』（僧人）說：『請允許我與您商量。』禪師說：『周全完備，綽綽有餘。』禪師問大眾：『（你們）在談論什麼事？』禪師說：『三三兩兩。』（僧人）問：『路上遇到得道之人，不以言語或沉默相對，不知該如何相對？』禪師說：『怎能讓人認可呢？』又說：『明白了嗎？』（僧人）說：『不明白。』禪師說：『長安路上的廁所坑。』（僧人）問：『學人不問其他，什麼是佛法的大意？』禪師說：『三枷五棒。』（僧人）問：『通通領會的人如何說？』禪師說：『現在的事情如何？』僧人說：『隨波逐流。』禪師說：『不隨波逐流，怎能止息？』

池州廣濟和尚。（僧人）問：『匹馬單槍時如何？』禪師說：『頭落地。』（僧人）問：『什麼是方外之談？』禪師說：『你說什麼？』（僧人）問：『什麼是廣濟水？』禪師說：『無飢渴。』（僧人）說：『如此說來，學人不是白費功夫嗎？』禪師說：『早就知道你受人擺佈。』（僧人）問：『遠遠地來投奔，乞求禪師指示。』禪師說：『有口只會吃飯。』（僧人）問：『溫伯雪與仲尼（孔子）相見時如何？』禪師說：『這裡沒有這樣的人。』（僧人）問：『不認識，沒見過，請禪師說出來。』禪師說：『不昧。』（僧人）說：『不昧時怎麼樣？』禪師說：『你叫它什麼？』

潭州水西南臺和尚。僧人問：『如何是此間一滴水？』禪師說：『入口即護出。』（僧人）問：『如何是西來意？』禪師說：『靴頭線綻。』（僧人）問：『祖祖相傳，不知傳個什麼？』禪師說：『不因阇梨（梵語，意為親教師）問，老僧也不知道。』

歙州朱溪謙禪師。饒州刺史為禪師建造大藏殿。禪師與一僧人一同觀看殿宇。禪師呼喚某甲（代指某人）。僧人應諾。禪師說：『此殿能容納多少佛？』（僧人）說：『容納是不缺，但有人不肯。』禪師說：『我不是問這個人。』（僧人）說：『如此說來，某甲也未曾應對過。』珍重。禪師後來住在兜率（佛教中的一個天界）。

【English Translation】 English version '(There is) no begrudging.' The master said, 'Offering to whom?' The monk was speechless. '(The) student comes seeking the Dharma, what is the Buddha-Dharma?' The master said, 'Precisely idle emptiness.' (The monk) said, 'Then please allow me to discuss it.' The master said, 'Complete and abundant, more than enough.' The master asked the assembly, 'What are you discussing?' The master said, 'In twos and threes.' (The monk) asked, 'Meeting a Daoist on the road, not responding with speech or silence, how should one respond?' The master said, 'How can one get people to agree?' He also said, 'Do you understand?' (The monk) said, 'I don't understand.' The master said, 'The latrine pit on the road to Chang'an.' (The monk) asked, 'The student doesn't ask about other things, what is the great meaning of the Buddha-Dharma?' The master said, 'Three yokes and five blows.' (The monk) asked, 'How does someone who understands everything speak?' The master said, 'How are things now?' The monk said, 'Following the flow.' The master said, 'If you don't follow the flow, how can you find rest?'

Chan Master Guangji of Chizhou. (The monk) asked, 'What about when riding alone with a single spear?' The master said, 'The head falls.' (The monk) asked, 'What is talk beyond the square?' The master said, 'What are you saying?' (The monk) asked, 'What is Guangji water?' The master said, 'No hunger or thirst.' (The monk) said, 'In that case, the student's efforts are not in vain?' The master said, 'I knew you were being manipulated.' (The monk) asked, 'Coming from afar to seek the master's guidance.' The master said, 'Having a mouth only knows how to eat.' (The monk) asked, 'What was it like when Wen Boxue met Zhongni (Confucius)?' The master said, 'There is no such person here.' (The monk) asked, 'Not knowing, not seeing, please tell me.' The master said, 'Not obscured.' (The monk) said, 'What happens when it's not obscured?' The master said, 'What do you call it?'

Chan Master Xinan Nantai of Tanzhou. A monk asked, 'What is a drop of water here?' The master said, 'Entering the mouth, it is immediately expelled.' (The monk) asked, 'What is the meaning of the coming from the West?' The master said, 'The thread on the toe of the boot is broken.' (The monk) asked, 'What is transmitted from ancestor to ancestor?' The master said, 'If you, Ajari (Sanskrit term for teacher), didn't ask, this old monk wouldn't know either.'

Chan Master Zhuqi Qian of Shezhou. The prefect of Raozhou built the Great Treasury Hall for the master. The master and a monk were looking at the hall together. The master called out 'So-and-so'. The monk responded. The master said, 'How many Buddhas can this hall hold?' (The monk) said, 'There is no lack of space, but some people are unwilling.' The master said, 'I'm not asking about that person.' (The monk) said, 'In that case, I have never answered.' Farewell. Later, the master lived in Tushita (a heavenly realm in Buddhism).

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山而終。

揚州豐化和尚。問如何是敵國一著棋。師曰。下來。問一棒打破虛空時如何。師曰。把一片來。問上無片瓦下無卓錐。學人向什麼處立。師曰。莫飄露么。

云居山昭化禪師道簡(第二世住)范陽人也。久入云居之室密受真印。而分掌寺務典司樵爨。以臘高居堂中為第一座。屬膺和尚將臨順寂。主事僧問。誰堪繼嗣。曰堂中簡主事。僧雖承言而未曉其旨。謂之揀選。乃與眾僧僉議舉第二座為化主。然且備禮先請第一座。必若謙讓即堅請第二座焉。時簡師既密承師記略不辭免。即自持道具入方丈攝眾演法。主事僧等不愜素志。罔循規式。師察其情乃棄院潛下山。其夜山神號泣。詰旦主事大眾奔至麥莊。悔過哀請歸院。眾聞山神連聲唱云。和尚來也。僧問。如何是和尚家風。師曰。隨處得自在。問維摩豈不是金粟如來。師曰是。曰為什麼卻預釋迦會下聽法。師曰。他不爭人我。問橫身蓋覆時如何。師曰。還蓋覆得么。問蛇子為什麼卻吞蛇師。師曰。在里不傷。問諸聖道不得處和尚還道得么。師曰。汝道什麼處諸聖道不得。問路逢猛虎時如何。師曰。千人萬人不逢。偏汝便逢。問孤峰獨宿時如何。師曰。閑著七間僧堂不宿。阿誰教汝孤峰獨宿。師示滅后。廬州帥張崇施財建石塔于本山至今存焉。

【現代漢語翻譯】 現代漢語譯本 圓寂于山中。

揚州豐化和尚問：『如何是敵國的一著棋？』 師父說：『下。』 問：『一棒打破虛空時如何？』 師父說：『拿一片來。』 問：『上無片瓦，下無立錐之地，學人應該在什麼地方立足？』 師父說：『難道不是已經暴露了嗎？』

云居山昭化禪師道簡（第二世住持），范陽人。長期在云居的禪房裡，秘密地接受了真傳印可，但卻分管寺院事務，掌管柴火。因為僧臘高，所以在居堂中擔任第一座。適逢膺和尚即將圓寂，主事僧問：『誰可以繼承衣缽？』 膺和尚說：『堂中的簡主事。』 僧人雖然聽了這話，卻不明白其中的意思，以為是揀選。於是和眾僧商議，推舉第二座為住持。然而還是備好禮節，先請第一座，如果他謙讓推辭，就堅決請第二座。當時簡師父已經秘密地接受了師父的囑託，略微推辭了一下就接受了，於是自己拿著工具進入方丈室，帶領大眾演說佛法。主事僧等人不滿意這個結果，不遵守規矩。師父察覺了他們的情緒，於是離開了寺院，悄悄地下山了。當天晚上，山神號啕大哭。第二天早上，主事僧和大眾跑到麥莊，後悔地哀求他回寺院。眾人聽到山神連聲唱道：『和尚回來了！』 僧人問：『如何是和尚的家風？』 師父說：『隨處得自在。』 問：『維摩（Vimalakirti，佛教居士，以智慧和辯才著稱）豈不是金粟如來？』 師父說：『是。』 問：『為什麼卻在釋迦（Sakyamuni，佛教創始人）的法會上聽法？』 師父說：『他不爭人我。』 問：『橫身蓋覆時如何？』 師父說：『還蓋覆得了嗎？』 問：『蛇子為什麼卻吞蛇師？』 師父說：『在裡面不傷。』 問：『諸聖說不出來的地方，和尚您能說出來嗎？』 師父說：『你說什麼地方諸聖說不出來？』 問：『路逢猛虎時如何？』 師父說：『千人萬人不逢，偏偏你便逢。』 問：『孤峰獨宿時如何？』 師父說：『閑置著七間僧堂不住，是誰教你孤峰獨宿的？』 師父圓寂后，廬州帥張崇捐資在本山建造石塔，至今還在。

【English Translation】 English version and passed away in the mountains.

Monk Fenghua of Yangzhou asked: 'What is the one move in an enemy country's chess game?' The Master said: 'Play it.' Asked: 'What about when a staff breaks through the void?' The Master said: 'Bring a piece of it.' Asked: 'There is not a single tile above, nor a spike below. Where should the student stand?' The Master said: 'Isn't it already exposed?'

Zen Master Daojian (second abbot) of Zhaohua on Mount Yunju, was a native of Fanyang. He spent a long time in the room at Yunju, secretly receiving the true seal of approval, but he was in charge of temple affairs, managing firewood. Because of his high monastic age, he served as the first seat in the hall. When Abbot Ying was about to pass away, the managing monk asked: 'Who is worthy to succeed?' Abbot Ying said: 'The managing officer Jian in the hall.' Although the monks heard this, they did not understand its meaning, thinking it was a selection. So they discussed with the monks and elected the second seat as the abbot. However, they still prepared the ceremony and first invited the first seat. If he humbly declined, they would firmly invite the second seat. At that time, Master Jian had secretly received the Master's instructions and accepted after a slight refusal. So he took his tools and entered the abbot's room to lead the assembly in expounding the Dharma. The managing monks and others were not satisfied with this result and did not follow the rules. The Master noticed their emotions, so he left the temple and quietly went down the mountain. That night, the mountain god wailed loudly. The next morning, the managing monks and the assembly ran to Maizhuang, regretting and begging him to return to the temple. The crowd heard the mountain god chanting repeatedly: 'The Abbot is back!' A monk asked: 'What is the Abbot's family style?' The Master said: 'Be at ease everywhere.' Asked: 'Isn't Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom and eloquence) the Golden Millet Tathagata?' The Master said: 'Yes.' Asked: 'Why did he listen to the Dharma at Sakyamuni's (Sakyamuni, the founder of Buddhism) assembly?' The Master said: 'He does not contend with others.' Asked: 'What about when covering the body?' The Master said: 'Can it still be covered?' Asked: 'Why does the snake child swallow the snake master?' The Master said: 'It does not hurt inside.' Asked: 'Can the Abbot say what the sages cannot say?' The Master said: 'What is it that you say the sages cannot say?' Asked: 'What about when encountering a fierce tiger on the road?' The Master said: 'Thousands of people do not encounter it, but you happen to encounter it.' Asked: 'What about when sleeping alone on a solitary peak?' The Master said: 'Leaving the seven monastic halls empty, who taught you to sleep alone on a solitary peak?' After the Master passed away, Zhang Chong, the governor of Luzhou, donated money to build a stone pagoda on this mountain, which still exists today.

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廬山歸宗寺懷惲禪師(第三世住)問無佛無眾生時如何。師曰。什麼人如此。問水清魚現時如何。師曰。把一個來。僧無對(同安代云。動即失)問如何是五老峰。師曰。突兀地。問截水停輪時如何。師曰磨不轉。曰如何是磨不轉。師曰。不停輪。問如何是塵中子。師曰。灰頭土面(同安代云。不拂拭)問世尊無說說迦葉不聞聞事如何。師曰。正恁么時作么生。曰不同無聞說。師曰。是什麼人。問學人不到處請師說。師曰。汝不到什麼處來。

洪州大善慧海禪師。問不坐青山時如何。師曰。是什麼人。問如何是解作客底人。師曰不佔上。問靈泉忽逢時如何。師曰。從什麼處來。問如何道即不違于師。師曰。莫惜口。曰道后如何。師曰。道什麼。問如何道得相親去。師曰。快道。曰恁么即不道之。師曰。用口作什麼。師后住百丈而終。

朗州德山和尚(第七世住)問路逢達道人不將語默對。未審將什麼對。師曰。只恁么。僧良久。師曰。汝更問。僧再問。師乃喝出。

衡州南嶽南臺和尚。問直上融峰時如何。師曰見么。

云居山昌禪師(第三世住)問相逢不相識時如何。師曰。既相逢為什麼不相識。問紅爐猛焰時如何。師曰。里頭是什麼。問不受商量時如何。師曰。來作什麼。曰來亦不商

【現代漢語翻譯】 現代漢語譯本 廬山歸宗寺懷惲禪師（第三世住持）問：『無佛無眾生』時，會是怎樣？師父說：『什麼人會這樣說？』問：『水清魚現』時，會是怎樣？師父說：『把一條魚拿來。』僧人無言以對。（同安禪師代答說：『一動就錯了。』）問：『如何是五老峰？』師父說：『突兀地聳立著。』問：『截斷水流，停止車輪』時，會是怎樣？師父說：『石磨轉不動。』問：『如何是石磨轉不動？』師父說：『不停輪。』問：『如何是塵中子？』師父說：『灰頭土臉。』（同安禪師代答說：『不用拂拭。』）問：『世尊沒有說法，迦葉沒有聽聞，這是怎麼回事？』師父說：『正在這個時候，你打算做什麼？』說：『和沒有聽聞說法不同。』師父說：『你是什麼人？』問：『學人無法到達的地方，請師父開示。』師父說：『你到不了什麼地方？』 洪州大善慧海禪師。問：『不坐在青山裡』時，會是怎樣？師父說：『你是什麼人？』問：『如何是善於作客的人？』師父說：『不佔上風。』問：『忽然遇到靈泉』時，會是怎樣？師父說：『從哪裡來？』問：『如何說才不違背師父？』師父說：『不要吝惜開口。』說：『說了之後呢？』師父說：『說什麼？』問：『如何才能說得親近？』師父說：『快說。』說：『這樣就是不說了。』師父說：『用嘴做什麼？』師父後來住在百丈寺圓寂。 朗州德山和尚（第七世住持）問：『路上遇到得道之人，不以言語或沉默相對，那該如何相對？』師父說：『就這樣。』僧人沉默良久。師父說：『你再問。』僧人再次發問，師父便喝斥他。 衡州南嶽南臺和尚。問：『直接登上融峰』時，會是怎樣？師父說：『看見了嗎？』 云居山昌禪師（第三世住持）問：『相逢卻不相識』時，會是怎樣？師父說：『既然相逢，為什麼不相識？』問：『紅爐火焰猛烈』時，會是怎樣？師父說：『裡面是什麼？』問：『不接受商量』時，會是怎樣？師父說：『來做什麼？』說：『來也不商量。』

【English Translation】 English version Zen Master Huaiyun of Guizong Temple on Mount Lu (third abbot) asked: 'What is it like when there is 'no Buddha, no sentient beings'?' The master said: 'Who says such a thing?' Asked: 'What is it like when 'the water is clear and the fish appear'?' The master said: 'Bring me one.' The monk was speechless. (Zen Master Tongan replied on his behalf: 'Moving is wrong.') Asked: 'What is the Five Old Peaks?' The master said: 'Towering abruptly.' Asked: 'What is it like when 'the water is cut off and the wheel stops'?' The master said: 'The millstone does not turn.' Asked: 'What is the millstone that does not turn?' The master said: 'The wheel does not stop.' Asked: 'What is a child in the dust?' The master said: 'Ash-covered head and dirt-covered face.' (Zen Master Tongan replied on his behalf: 'No need to wipe it.') Asked: 'The World Honored One did not speak, and Kashyapa did not hear; what is the matter?' The master said: 'What do you intend to do at this very moment?' Said: 'It is different from not hearing the Dharma.' The master said: 'Who are you?' Asked: 'Please tell me about the place where the student cannot reach.' The master said: 'What place can't you reach?' Zen Master Huihai of Dashan Temple in Hongzhou. Asked: 'What is it like when 'not sitting in the green mountains'?' The master said: 'Who are you?' Asked: 'What is a person who is good at being a guest?' The master said: 'Does not take the upper hand.' Asked: 'What is it like when suddenly encountering a spiritual spring?' The master said: 'Where do you come from?' Asked: 'How can I speak without contradicting the master?' The master said: 'Don't be stingy with your mouth.' Said: 'What about after speaking?' The master said: 'Speak what?' Asked: 'How can I speak intimately?' The master said: 'Speak quickly.' Said: 'Then I won't speak.' The master said: 'What do you use your mouth for?' The master later resided at Baizhang Temple and passed away. The Monk Deshan of Langzhou (seventh abbot) asked: 'If you meet a person who has attained the Tao on the road, and you don't respond with speech or silence, how should you respond?' The master said: 'Just like that.' The monk was silent for a long time. The master said: 'Ask again.' The monk asked again, and the master shouted at him. The Monk Nantai of Nanyue in Hengzhou. Asked: 'What is it like when going straight up Rong Peak?' The master said: 'Do you see it?' Zen Master Chang of Yunju Mountain (third abbot) asked: 'What is it like when meeting but not recognizing each other?' The master said: 'Since you have met, why don't you recognize each other?' Asked: 'What is it like when the red furnace is blazing?' The master said: 'What is inside?' Asked: 'What is it like when not accepting discussion?' The master said: 'What are you here for?' Said: 'Coming also does not discuss.'

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量。師曰。空來何益。問方丈前容身時如何。師曰。汝身大小。

池州嵇山章禪師。曾在投子作柴頭。投子喫茶次謂師曰。森羅萬象總在遮一碗茶里。師便覆卻茶云。森羅萬象在什麼處投子曰。可惜一碗茶。師后謁雪峰和尚。雪峰問。莫是章柴頭么。師乃作輪椎勢。雪峰肯之。

晉州大梵和尚。僧問。如何是學人顧望處。師曰。井底豎高樓。曰恁么即超然也。師曰。何不擺手。

新羅云住和尚。問諸佛道不得什麼人道得。師曰。老僧道得。曰諸佛道不得和尚作么生道。師曰。諸佛是我弟子。曰請和尚道。師曰。不對君王好與二十棒。

云居山懷岳號達空禪師(第四世住)問如何是大圓鏡師曰。不鑑照。曰忽遇四方八面來怎麼生。師曰。胡來胡現。曰大好不鑑照。師便打。問如何是一丸療萬病底藥。師曰。汝患什麼。

阾玨和尚。問學人不負師機。還免披毛戴角也無。師曰。阇梨也可畏對面不相識。曰恁么即吞盡百川水方明一點心。師曰。雖脫毛衣猶披鱗甲。曰好來和尚具大慈悲。師曰。盡力道也出老僧格不得。

前撫州曹山本寂禪師法嗣

撫州荷玉山玄悟大師光慧。初住龍泉上堂謂眾曰。雪峰和尚為人如金翅鳥入海取龍相似。時有僧問。和尚如何。師曰。什麼處去來。問

【現代漢語翻譯】 現代漢語譯本： 僧人問：『我空手而來，有什麼用呢？』 禪師說：『空手而來有什麼益處？』 僧人問：『在方丈室前，容身的時候如何？』 禪師說：『你的身體有多大？』

池州嵇山章禪師，曾經在投子禪寺做燒柴的。 投子禪師喝茶時對章禪師說：『森羅萬象（指宇宙間的一切事物）都在這一碗茶里。』 章禪師便把茶碗打翻，說：『森羅萬象在什麼地方？』 投子禪師說：『可惜了一碗茶。』 章禪師後來參訪雪峰和尚。 雪峰和尚問：『莫非是章柴頭嗎？』 章禪師便做出揮舞輪椎的姿勢。 雪峰和尚認可了他。

晉州大梵和尚。 僧人問：『如何是學人顧盼的地方？』 禪師說：『井底豎立高樓。』 僧人說：『這樣就是超然物外了。』 禪師說：『為何不擺手否定呢？』

新羅云住和尚。 僧人問：『諸佛（指所有的佛）說不出的，什麼人說得出？』 禪師說：『老僧說得出。』 僧人說：『諸佛說不出，和尚您怎麼說？』 禪師說：『諸佛是我的弟子。』 僧人說：『請和尚說說看。』 禪師說：『不回答君王，也好給你二十棒。』

云居山懷岳，號達空禪師（第四世住持）。 僧人問：『如何是大圓鏡（比喻清凈無染的心）？』 禪師說：『不鑑照。』 僧人說：『忽然遇到四面八方來的境界，怎麼辦？』 禪師說：『胡人來了就顯現胡人的樣子。』 僧人說：『真好，不鑑照。』 禪師便打了他。 僧人問：『如何是一丸能治萬病的藥？』 禪師說：『你患了什麼病？』

阾玨和尚。 僧人問：『學人不辜負師父的教誨，還能免除披毛戴角（指轉生為畜生）的果報嗎？』 禪師說：『阇梨（梵語，意為親教師）也可畏，對面不相識。』 僧人說：『這樣就是吞盡百川水，方才明白一點心。』 禪師說：『即使脫去毛衣，仍然披著鱗甲。』 僧人說：『真好，和尚您具大慈悲。』 禪師說：『盡力說也超不出老僧的格局。』

前撫州曹山本寂禪師的法嗣

撫州荷玉山玄悟大師光慧，初住龍泉寺時上堂對大眾說：『雪峰和尚教化人，就像金翅鳥入海取龍一樣。』 當時有僧人問：『和尚您如何？』 禪師說：『從什麼地方來？』 僧人問：

【English Translation】 English version: A monk asked: 'I come empty-handed, what is the use?' The Master said: 'What is the benefit of coming empty-handed?' The monk asked: 'When one is in front of the Abbot's room, how is it when there is room for the body?' The Master said: 'How big is your body?'

Chan Master Zhang of Ji Mountain in Chizhou, once worked as a firewood gatherer at Touzi Monastery. Once, while Chan Master Touzi was drinking tea, he said to the Master Zhang: 'All the myriad phenomena (referring to all things in the universe) are within this one bowl of tea.' Master Zhang then overturned the tea bowl and said: 'Where are all the myriad phenomena?' Chan Master Touzi said: 'What a pity for the bowl of tea.' Later, Master Zhang visited the Venerable Xuefeng. Venerable Xuefeng asked: 'Could this be Zhang the firewood gatherer?' Master Zhang then made a gesture of wielding a wheel-club. Venerable Xuefeng acknowledged him.

Venerable Dafan of Jinzhou. A monk asked: 'What is the place where a student looks and hopes?' The Master said: 'Erecting a tall building at the bottom of a well.' The monk said: 'In that case, one is transcendent.' The Master said: 'Why not wave your hand in denial?'

Venerable Yunzhu of Silla. A monk asked: 'What cannot be spoken by all the Buddhas (referring to all Buddhas), who can speak it?' The Master said: 'This old monk can speak it.' The monk said: 'If the Buddhas cannot speak it, how does the Venerable speak it?' The Master said: 'The Buddhas are my disciples.' The monk said: 'Please, Venerable, speak it.' The Master said: 'It's better to give you twenty blows than to answer the king.'

Huaiyue of Yunju Mountain, also known as Chan Master Dakong (fourth abbot). A monk asked: 'What is the Great Perfect Mirror (an analogy for the pure and undefiled mind)?' The Master said: 'It does not reflect.' The monk said: 'If suddenly encountering situations coming from all directions, what should be done?' The Master said: 'When a barbarian comes, the barbarian appears.' The monk said: 'Excellent, it does not reflect.' The Master then struck him. The monk asked: 'What is the pill that can cure all diseases?' The Master said: 'What disease do you suffer from?'

Venerable Lingjue. A monk asked: 'If a student does not fail the Master's teaching, can he avoid the retribution of wearing fur and horns (referring to being reborn as an animal)?' The Master said: 'The Acharya (Sanskrit, meaning close teacher) is also fearsome, not recognizing each other face to face.' The monk said: 'In that case, one must swallow all the waters of a hundred rivers to understand a single point of mind.' The Master said: 'Even if one sheds the fur coat, one still wears scales and armor.' The monk said: 'Good, the Venerable possesses great compassion.' The Master said: 'Even if I try my best to speak, I cannot go beyond the old monk's pattern.'

Successor of Chan Master Caoshan Benji of Fuzhou

Great Master Guanghui of Heyu Mountain in Fuzhou, when he first resided at Longquan Temple, addressed the assembly, saying: 'Venerable Xuefeng teaches people like a Garuda bird entering the sea to capture a dragon.' At that time, a monk asked: 'How is the Venerable?' The Master said: 'Where do you come from?' The monk asked:

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如何是西來的的意。師曰。不禮拜更待何時。問如何是密傳底心。師良久。僧曰。恁么即徒勞側耳。師喚侍者云。來燒火著。問古人道。若記一句論劫作野狐精。未審古人意如何。師曰。龍泉僧堂未曾鎖。曰和尚如何。師曰。風吹耳朵。問路逢猛獸時如何。師曰。憨作么。問如何是聲前一句。師曰。恰似不道。問古人云。如紅爐上一點雪。意旨如何。師曰。惜取眉毛好問如何指示即不昧於時中。師曰。不可雪上更加霜。曰恁么即全因和尚去也。師曰。因什麼。問如何履踐即得不昧於宗風。師曰。須道龍泉好手。曰請和尚好手。師曰卻憶鐘期。問古人道。生也不道死也不道意如何。師良久僧禮拜。師曰。會么曰不會。師曰。也是廚寒甑足塵。師有時舉拄杖示眾曰。從上皆留此一路方便接人。時有僧出曰。和尚又是從頭起也。師曰。謝相悉問機關不轉請師商量。師曰。啞得我口么。問如何是文殊。師曰。不可有第二月也。曰即今事如何。師曰。正是第二月。問如何是如來語。師曰。猛風可繩縛。問如何是妙明真性。師曰。寬寬莫搕損。師上堂良久。有僧出曰。為眾竭力禍出私門。未審放過不放過。師默然。問如何是和尚為人一句。師曰。汝是九色鹿。問抱璞投師時如何。師曰。不是自家珍。曰如何是自家珍。師曰。不琢不

成珍。

筠州洞山道延禪師(第四世住時號鹿頭和尚)始因曹山和尚垂語云。有一人向萬丈崖頭騰身擲下此是什麼人。眾皆無對。師出對曰。不存。曹山曰。不存個什麼。曰始得撲不碎。曹山深肯之。僧問。請和尚密付真心。師曰。欺者里無人作么。

衡州常寧縣育王山弘通禪師。僧問。混沌未分時如何。師曰。混沌。僧云。分后如何。師曰。混沌。上堂示眾曰。釋迦如來出世四十九年說不到底句。今夜某甲不避羞恥。與諸尊者共譚師良久云。莫道錯珍重。僧問。學人有病請師醫。師曰。將病來與汝醫。曰便請師醫。師曰。還老僧藥價錢來。問曹源一路即不問。衡陽江畔事如何。師曰。紅爐焰上無根草。碧潭深處不逢魚。問心法雙忘時如何。師曰。三腳蝦蟆背大象。問如何是西來意。師曰。老僧毛豎。問如何是佛法大意。師曰。直待文殊過即向爾道。曰文殊過也請和尚道。師便打。問如何是和尚家風。師曰渾身不直五分錢。曰太恁貧寒生。師曰。古代如是。曰如何施設。師曰。隨家豐儉。

撫州金峰從志號玄明大師。有進上座問。如何是金峰正主。師曰。此去鎮縣不遙。阇梨莫造次進。曰何不道。師曰。口如磉盤。問千峰萬峰如何是金峰。師乃斫額而已。問千山無雲萬里絕霞時如何。師曰。飛猿嶺

【現代漢語翻譯】 現代漢語譯本： 成珍。

筠州洞山道延禪師（第四世住持時號鹿頭和尚）最初因為曹山和尚垂語說：『有一個人向萬丈懸崖縱身跳下，這是什麼人？』眾人都無法回答。道延禪師出來回答說：『不存。』曹山問：『不存個什麼？』道延禪師說：『才能夠摔不碎。』曹山深以為然。有僧人問：『請和尚秘密傳授真心。』道延禪師說：『這裡沒有人可以欺騙，做什麼？』

衡州常寧縣育王山弘通禪師。有僧人問：『混沌未分時是什麼樣的？』弘通禪師說：『混沌。』僧人問：『分后又是什麼樣的？』弘通禪師說：『混沌。』弘通禪師上堂向大眾開示說：『釋迦如來出世四十九年，也沒有說到最根本的句子。今晚我弘通不避羞恥，與各位尊者共同談論。』停頓了很久說：『不要說錯了，要珍重。』有僧人問：『學人有病，請師父醫治。』弘通禪師說：『把你的病拿來，我給你醫治。』僧人說：『那就請師父醫治。』弘通禪師說：『還要給老僧藥錢。』有僧人問：『曹源一路暫且不問，衡陽江畔的事情如何？』弘通禪師說：『紅爐火焰上沒有根的草，碧綠深潭中遇不到魚。』有僧人問：『心法雙雙忘卻時是什麼樣的？』弘通禪師說：『三隻腳的蛤蟆揹著大象。』有僧人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』弘通禪師說：『老僧我毛髮都豎起來了。』有僧人問：『如何是佛法大意？』弘通禪師說：『等文殊菩薩（Manjusri）過了，我就告訴你。』僧人說：『文殊菩薩已經過了，請和尚說。』弘通禪師便打了他。有僧人問：『如何是和尚您的家風？』弘通禪師說：『渾身上下不值五分錢。』僧人說：『太貧寒了吧。』弘通禪師說：『古代就是這樣。』僧人說：『如何施捨？』弘通禪師說：『隨各家豐儉。』

撫州金峰從志，號玄明大師。有進上座問：『如何是金峰的正主？』從志禪師說：『從這裡去鎮上縣裡不遠，你不要輕舉妄動。』進上座說：『為什麼不說？』從志禪師說：『你的口像磨盤一樣。』有僧人問：『千峰萬峰，哪個是金峰？』從志禪師於是用手刀砍自己的額頭。有僧人問：『千山無雲，萬里絕霞時是什麼樣的？』從志禪師說：『飛猿嶺。』

【English Translation】 English version: Cheng Zhen.

Zen Master Daoyan of Dongshan in Yunzhou (known as the 'Deer Head Monk' when he was the fourth abbot) initially spoke because Zen Master Caoshan had said, 'There is a person who leaps down from a ten-thousand-zhang cliff. What is this person?' None of the monks could answer. Zen Master Daoyan came forward and replied, 'Non-existence.' Caoshan asked, 'Non-existence of what?' Daoyan said, 'Only then can he not be smashed.' Caoshan deeply agreed with this. A monk asked, 'Please, Master, secretly transmit the true mind.' Daoyan said, 'Is there no one here to deceive, what are you doing?'

Zen Master Hongtong of Yuwang Mountain in Changning County, Hengzhou. A monk asked, 'What is it like when chaos has not yet separated?' Hongtong said, 'Chaos.' The monk asked, 'What is it like after separation?' Hongtong said, 'Chaos.' Hongtong ascended the Dharma hall and instructed the assembly, saying, 'Shakyamuni Buddha (Sakyamuni) appeared in the world for forty-nine years and did not speak the ultimate phrase. Tonight, I, Hongtong, without avoiding shame, will discuss it with all of you venerable ones.' After a long pause, he said, 'Don't speak wrongly, cherish this.' A monk asked, 'This student is ill, please Master, cure me.' Hongtong said, 'Bring your illness to me, and I will cure you.' The monk said, 'Then please, Master, cure me.' Hongtong said, 'You must give the old monk the medicine money.' A monk asked, 'I will not ask about the Caoyuan path for now, what about the affairs on the banks of the Hengyang River?' Hongtong said, 'On the flames of the red furnace, there is grass without roots; in the deep green pool, one does not encounter fish.' A monk asked, 'What is it like when both mind and Dharma are forgotten?' Hongtong said, 'A three-legged toad carries an elephant on its back.' A monk asked, 'What is the meaning of the Bodhidharma's (Bodhidharma) coming from the West?' Hongtong said, 'The old monk's hairs are standing on end.' A monk asked, 'What is the great meaning of the Buddha-dharma?' Hongtong said, 'When Manjusri (Manjusri) passes by, I will tell you.' The monk said, 'Manjusri has already passed by, please Master, tell me.' Hongtong then struck him. A monk asked, 'What is the style of your household, Master?' Hongtong said, 'My whole body is not worth five cents.' The monk said, 'That's too poor.' Hongtong said, 'It has been like this since ancient times.' The monk said, 'How should one give?' Hongtong said, 'According to the abundance or scarcity of each family.'

Zen Master Congzhi of Jinfeng in Fuzhou, known as Great Master Xuanming. A senior monk asked, 'What is the true master of Jinfeng?' Congzhi said, 'It is not far from here to the town and county, do not act rashly.' The senior monk said, 'Why don't you say?' Congzhi said, 'Your mouth is like a millstone.' A monk asked, 'Among the thousands of peaks, which is Jinfeng?' Congzhi then chopped his forehead with his hand. A monk asked, 'What is it like when there are no clouds on the thousands of mountains and the evening glow is cut off for ten thousand miles?' Congzhi said, 'Flying Monkey Ridge.'

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那邊何不猛吐卻。問如何是西來意。師曰。壁邊有鼠耳。問如何是和尚家風。師曰。金峰門前無五里牌。師后住金陵報恩院入滅。謚圓廣禪師塔曰歸寂。

襄州鹿門山華嚴院處真禪師。問如何是和尚家風。師曰。有鹽無醋。問如何是道人。師曰。有口似鼻孔。曰忽遇客來時將何只對。師曰。柴門草戶謝汝經過。問祖祖相傳是什麼物。師曰。金襕袈裟。問如何是函中般若。師曰。佛殿挾頭六百卷。問和尚百年後向什麼處去。師曰。山下李家作(有本作使)牛去。曰還許學人相隨也無。師曰。汝若相隨莫同頭角。曰諾。師曰。合到什麼處。曰佛眼辨不得。師曰。若不放過亦是茫茫。問如何是鹿門高峻處。師曰。汝曾上主山也無。問如何是禪。師曰。鸞鳳入雞籠。曰如何是道。師曰。藕絲牽大象。問劫壞時此個還壞也無。師曰。臨崖覷虎眼特地一場愁。問如何是和尚轉身處。師曰。昨夜三更失卻枕子。問一句下豁然時如何。師曰。汝是誰家生。師有一偈。示眾曰。

一片凝然光燦爛　　擬意追尋卒難見 　炳然擲著豁人情　　大事分明皆總辦 　是快活　　無繫絆　　萬兩黃金終不換 　任他千聖出頭來　　從是向渠影中現

撫州曹山慧霞了悟大師(第二世住先住荷玉山)問。佛未出世時如何。師曰。曹山

不如。曰佛出世后如何。師曰。不如曹山。問四山相逼時如何。師曰。曹山在里許。曰還求出也無。師曰。若在里許即求出。僧侍立師曰。道者可殺炎熱。曰是師曰。只如炎熱向什麼處迴避得。曰向鑊湯爐炭里迴避。師曰。只如鑊湯爐炭。作么生迴避得。曰眾苦不能到。師默置。

衡州華光范禪師。問如何是無縫塔。師指僧堂曰。此間僧堂無門戶。師問僧曾到紫陵無。曰曾到。師曰。曾到鹿門無。曰曾到。師曰嗣紫陵即是嗣鹿門即是。曰即今嗣和尚得么。師曰。人情不打即不可。問非隱現是學人阿那個是和尚。師曰。盡乾坤。曰此猶是學人阿那個是和尚。師曰。適來道不錯。

處州廣利容禪師(先住貞溪)有僧新到師舉拂子曰。貞溪老師還具眼么。曰某甲不敢見人過。師曰。死在阇梨手裡也。問如何是和尚家風。師曰。謝阇梨道破。問西院拍手笑噓噓意作么生。師曰。捲上簾子著。問自己不明如何明得。師曰。不明。曰為什麼不明。師曰。不見道自己事。問魯祖面壁意作么生。師良久曰。還會么。曰不會。師曰。魯祖面壁。因郡守受代歸。師出送接。話次郡守問。和尚遠出山門將什麼物來。師曰。無盡之寶呈獻。太守無對。後有人進語曰。便請。師曰。太守尊嚴。問千途路絕語思不通時如何。師曰。猶是

【現代漢語翻譯】 現代漢語譯本： 僧人問：『不如什麼？』 禪師說：『不如曹山（人名，禪師）。』 僧人問：『佛出世后如何？』 禪師說：『不如曹山。』 僧人問：『四山相逼時如何？』 禪師說：『曹山在里許。』 僧人問：『還求出也無？』 禪師說：『若在里許即求出。』 僧人侍立在旁，禪師說：『道者可殺炎熱。』 僧人說：『是。』 禪師說：『只如炎熱向什麼處迴避得？』 僧人說：『向鑊湯爐炭里迴避。』 禪師說：『只如鑊湯爐炭，作么生迴避得？』 僧人說：『眾苦不能到。』 禪師默然不語。

衡州華光范禪師。 問：『如何是無縫塔？』 禪師指著僧堂說：『此間僧堂無門戶。』 禪師問僧人：『曾到紫陵（地名）無？』 僧人說：『曾到。』 禪師說：『曾到鹿門（地名）無？』 僧人說：『曾到。』 禪師說：『嗣紫陵即是嗣鹿門即是？』 僧人說：『即今嗣和尚得么？』 禪師說：『人情不打即不可。』 問：『非隱現是學人，阿那個是和尚？』 禪師說：『盡乾坤。』 問：『此猶是學人，阿那個是和尚？』 禪師說：『適來道不錯。』

處州廣利容禪師（先住貞溪（地名）） 有僧人新到，禪師舉起拂子說：『貞溪老師還具眼么？』 僧人說：『某甲不敢見人過。』 禪師說：『死在阇梨（梵語，意為弟子）手裡也。』 問：『如何是和尚家風？』 禪師說：『謝阇梨道破。』 問：『西院拍手笑噓噓意作么生？』 禪師說：『捲上簾子著。』 問：『自己不明如何明得？』 禪師說：『不明。』 問：『為什麼不明？』 禪師說：『不見道自己事。』 問：『魯祖（指達摩祖師）面壁意作么生？』 禪師良久不語，說：『還會么？』 僧人說：『不會。』 禪師說：『魯祖面壁。』 因郡守受代歸，禪師出送迎接。 談話間郡守問：『和尚遠出山門將什麼物來？』 禪師說：『無盡之寶呈獻。』 太守無言以對。 後有人進語說：『便請。』 禪師說：『太守尊嚴。』 問：『千途路絕，語思不通時如何？』 禪師說：『猶是。』

【English Translation】 English version: A monk asked: 'What is 'not as good as'?' The Zen master said: 'Not as good as Caoshan (name of a Zen master).' The monk asked: 'What about after the Buddha appeared in the world?' The Zen master said: 'Not as good as Caoshan.' The monk asked: 'What about when the four mountains are closing in?' The Zen master said: 'Caoshan is inside.' The monk asked: 'Is there still a seeking to get out?' The Zen master said: 'If inside, then seek to get out.' A monk stood in attendance. The Zen master said: 'A practitioner can kill the burning heat.' The monk said: 'Yes.' The Zen master said: 'Just where can one avoid the burning heat?' The monk said: 'Avoid it in the cauldron of boiling water and the charcoal furnace.' The Zen master said: 'Just how can one avoid it in the cauldron of boiling water and the charcoal furnace?' The monk said: 'The suffering of the masses cannot reach it.' The Zen master remained silent.

Zen Master Huaguang Fan of Hengzhou. Asked: 'What is a seamless pagoda?' The Zen master pointed to the monks' hall and said: 'This monks' hall has no doors.' The Zen master asked a monk: 'Have you ever been to Ziling (place name)?' The monk said: 'I have been there.' The Zen master said: 'Have you ever been to Lumen (place name)?' The monk said: 'I have been there.' The Zen master said: 'Is inheriting from Ziling the same as inheriting from Lumen?' The monk said: 'Can I inherit from you, Master, right now?' The Zen master said: 'It's impossible if human feelings aren't beaten down.' Asked: 'If what is neither hidden nor apparent is the student, then which one is the Master?' The Zen master said: 'The entire universe.' Asked: 'If this is still the student, then which one is the Master?' The Zen master said: 'What you said just now was not wrong.'

Zen Master Guangli Rong of Chuzhou (formerly residing at Zhenxi (place name)). A new monk arrived. The Zen master raised his whisk and said: 'Does the old master of Zhenxi still have eyes?' The monk said: 'I dare not see the faults of others.' The Zen master said: 'You are dead in the hands of the Ajari (Sanskrit term for disciple).' Asked: 'What is the family style of the Master?' The Zen master said: 'Thank you, Ajari, for revealing it.' Asked: 'What is the meaning of the West Courtyard clapping hands and laughing 'hush hush'?' The Zen master said: 'Roll up the curtain and put it away.' Asked: 'If one's own self is not clear, how can one become clear?' The Zen master said: 'Not clear.' Asked: 'Why is it not clear?' The Zen master said: 'You don't see your own affairs.' Asked: 'What is the meaning of the Patriarch Lu (referring to Bodhidharma) facing the wall?' The Zen master remained silent for a long time, then said: 'Do you understand?' The monk said: 'I don't understand.' The Zen master said: 'Patriarch Lu faced the wall.' Because the prefect was replaced and returned, the Zen master went out to see him off and welcome him. During the conversation, the prefect asked: 'What treasures did the Master bring when he came out of the mountain gate?' The Zen master said: 'I present endless treasures.' The prefect was speechless. Later, someone offered a word, saying: 'Please do so.' The Zen master said: 'The prefect is venerable.' Asked: 'When all paths are cut off and words and thoughts cannot penetrate, what then?' The Zen master said: 'It still is.'

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階下漢。師謂眾曰。若來到廣利門下。須道得第一句。即開一線道與兄弟商量。時有僧出禮拜。師曰。將謂是異國舶主。元來是此郡商人。

泉州廬山小溪院行傳禪師青原人也。姓周氏。本州石鐘院出家。福州太平寺受戒。自曹山印可而居小溪。僧問。久向廬山石門。為什麼入不得。師曰。鈍漢。曰忽逢猛利者還許也無。師曰喫茶去。

西川布水巖和尚。問如何是西來意。師曰。一回思著一傷心。問寶劍未磨時如何。師曰。用不得。曰磨后如何。師曰。觸不得。

蜀川西禪和尚。問佛是摩耶降。未審和尚是誰家子。師曰。水上卓紅旗。問三十六路阿那個一路最妙。師曰。不出第一手。曰忽被出頭時如何。師曰。脊著地也不難。

華州草菴法義禪師。問如何是祖師西來意。師曰。爛炒浮漚飽滿吃。問擬心即差動念即乖。學人如何進道。師曰。有人常擬為什麼不差。曰即今事如何。師曰。早成差也。

韶州華嚴和尚。問既是華嚴還將得來么。師曰。孤峰頂上千華秀。一句當機對聖明。問如何是道。師曰。靈樹無橫枝天機道合同。

前潭州龍牙山居遁禪師法嗣

潭州報慈藏嶼匡化大師。僧問。心眼相見時如何。師曰。向汝道什麼。問如何是實見處。師曰。絲豪不隔。曰恁么即見

【現代漢語翻譯】 階下漢（臺階下的漢子）。師父對大家說：『如果來到廣利門下，必須說出第一句話，就開一條路與兄弟們商量。』當時有僧人出來禮拜。師父說：『還以為是異國來的船主，原來是本地的商人。』

泉州廬山小溪院行傳禪師（泉州廬山小溪院的行傳禪師）是青原人，姓周。在本地石鐘院出家，福州太平寺受戒。從曹山處得到印可后住在小溪。有僧人問：『一直嚮往廬山的石門，為什麼進不去？』師父說：『愚鈍的漢子。』僧人說：『如果遇到厲害的人，允許進去嗎？』師父說：『喝茶去。』

西川布水巖和尚（西川布水巖的和尚）問：『什麼是西來意（達摩祖師從西方來到中國的意圖）？』師父說：『一回想起就一回傷心。』僧人問：『寶劍沒磨的時候怎麼樣？』師父說：『用不得。』僧人說：『磨好后怎麼樣？』師父說：『碰不得。』

蜀川西禪和尚（蜀川西禪的和尚）問：『佛是摩耶（佛母摩耶夫人）所生，不知和尚是誰家的孩子？』師父說：『水上豎紅旗。』僧人問：『三十六路，哪一路最妙？』師父說：『不出第一手。』僧人說：『如果被人搶先出手怎麼辦？』師父說：『揹著地也不難。』

華州草菴法義禪師（華州草菴的法義禪師）問：『什麼是祖師西來意（達摩祖師從西方來到中國的意圖）？』師父說：『胡亂炒的浮漚，飽飽地吃。』僧人問：『用心思量就錯了，動念頭就偏離了，學人如何進道？』師父說：『有人經常思量，為什麼不差？』僧人說：『現在的情況如何？』師父說：『早就錯了。』

韶州華嚴和尚（韶州華嚴的和尚）問：『既然是華嚴，還能拿得來嗎？』師父說：『孤峰頂上千華秀，一句當機對聖明。』僧人問：『什麼是道？』師父說：『靈樹沒有橫生的枝條，天機與道合同。』

前潭州龍牙山居遁禪師（前潭州龍牙山居遁禪師）的法嗣

潭州報慈藏嶼匡化大師（潭州報慈藏嶼匡化大師）。僧人問：『心眼相見時如何？』師父說：『向你說什麼？』僧人問：『什麼是真正見到的地方？』師父說：『一絲一毫也不隔。』僧人說：『既然如此，就見到了。』

【English Translation】 A man below the steps. The master said to the assembly, 'If you come to Guangli's gate, you must speak the first sentence, then open a path for the brothers to discuss.' At that time, a monk came out and bowed. The master said, 'I thought he was a shipowner from a foreign country, but he is actually a merchant from this county.'

Chan Master Xingchuan of Xiaoxi Temple on Mount Lu in Quanzhou (泉州廬山小溪院行傳禪師) was a native of Qingyuan, with the surname Zhou. He became a monk at Shizhong Temple in this prefecture and received the precepts at Taiping Temple in Fuzhou. After receiving approval from Caoshan, he resided at Xiaoxi. A monk asked, 'I have long admired the Stone Gate of Mount Lu, why can't I enter?' The master said, 'Dullard.' The monk said, 'If I encounter a fierce one, would you allow it?' The master said, 'Go have tea.'

The Abbot of Bushui Rock in Xichuan (西川布水巖和尚) asked, 'What is the meaning of the Westward Journey (西來意, referring to Bodhidharma's journey from India to China)?' The master said, 'Every time I think about it, I feel heartbroken.' The monk asked, 'What is it like when the precious sword is not yet sharpened?' The master said, 'It cannot be used.' The monk said, 'What about after it is sharpened?' The master said, 'It cannot be touched.'

The Abbot of Xichan in Shuchuan (蜀川西禪和尚) asked, 'The Buddha was born from Maya (摩耶, referring to Queen Maya, Buddha's mother), may I ask whose child is the Abbot?' The master said, 'A red flag stands on the water.' The monk asked, 'Among the thirty-six paths, which is the most wonderful?' The master said, 'Do not make the first move.' The monk said, 'What if someone makes the first move?' The master said, 'Falling on your back is not difficult.'

Chan Master Fayi of Cao'an in Huazhou (華州草菴法義禪師) asked, 'What is the meaning of the Patriarch's Westward Journey (祖師西來意, referring to Bodhidharma's journey from India to China)?' The master said, 'Rottenly stir-fried floating bubbles, eat your fill.' The monk asked, 'Intending with the mind is wrong, moving with thought is deviating, how does the student progress on the path?' The master said, 'If someone is always intending, why is it not wrong?' The monk said, 'What about the present situation?' The master said, 'It has already become wrong.'

The Abbot of Huayan in Shaozhou (韶州華嚴和尚) asked, 'Since it is Huayan, can it still be brought here?' The master said, 'A thousand flowers bloom on the solitary peak, a sentence that responds to the moment is clear to the sage.' The monk asked, 'What is the Dao?' The master said, 'The spiritual tree has no horizontal branches, the heavenly mechanism is in harmony with the Dao.'

Successor of Chan Master Jidun of Longya Mountain in Qian Tanzhou (前潭州龍牙山居遁禪師)

Great Master Kuanghua Zangyu of Bao'ci in Tanzhou (潭州報慈藏嶼匡化大師). A monk asked, 'What is it like when the mind's eye meets?' The master said, 'What should I say to you?' The monk asked, 'What is the place of true seeing?' The master said, 'Not separated by a hair's breadth.' The monk said, 'So, it is seen.'

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也。師曰。南泉甚好去處。問如何是西來意。師曰。昨夜三更送過江。問臨機便用時如何。師曰。海東有果樹頭心。問如何是真如佛性。師曰。阿誰無。問如何是向上一路。師曰。郴連道永。問。和尚年多少。師曰。秋來黃葉落春到便開花。師嘗著真贊曰。日出連山。月圓當戶。不是無身。不欲全露。一日師在帳內坐。僧問。承師有言。不是無身不欲全露。請師全露。師乃撥開帳(法眼別云。飽叢林)問如何是湖南境。師曰。樓船戰桌。曰還許學人遊玩也無。師曰。一任阇梨打僜問和尚百年後。有人問如何只對師曰。分明記取。問如何是龍牙山。師曰。益陽那邊。曰如何即是。師曰。不擬。曰如何是不擬去。師曰。恁么即不是。問古人面壁意如何。師良久卻喚某甲學人應諾。師曰。爾去別時來。師垂語曰。一句遍大地。一句才問便道。一句問亦不道。問如何是遍大地句。師曰。無空缺。如何是才問便道句。師曰。低聲低聲。如何是問亦不道句。師曰。便合知時。

襄州含珠山審哲禪師。僧問。如何是深深處。師曰。寸釘入木八牛拽不出。問如何是正法眼。師曰。三門前神子。問如何是佛法大意。師曰。貧女抱子渡恩愛競隨流。師問僧曰。有亦不是。無亦不是。不有不無俱不是。汝本來名個什麼。曰學人已具名了

【現代漢語翻譯】 也。 師問：『南泉（Nanquan，人名）是個好去處。』 問：『如何是西來意？』 師答：『昨夜三更送過江。』 問：『臨機便用時如何？』 師答：『海東有果樹頭心。』 問：『如何是真如佛性？』 師答：『阿誰無？』 問：『如何是向上一路？』 師答：『郴（Chen）連道永。』 問：『和尚年多少？』 師答：『秋來黃葉落，春到便開花。』 師曾經作真贊說：『日出連山，月圓當戶。不是無身，不欲全露。』 一日，師在帳內坐。僧問：『承師有言，不是無身不欲全露，請師全露。』 師乃撥開帳（法眼（Fayan，人名）別云：『飽叢林』）。 問：『如何是湖南境？』 師答：『樓船戰桌。』 曰：『還許學人遊玩也無？』 師答：『一任阇梨（Ajari，梵語，意為導師）打僜。』 問：『和尚百年後，有人問如何只對？』 師答：『分明記取。』 問：『如何是龍牙山（Longya Mountain）？』 師答：『益陽（Yiyang）那邊。』 曰：『如何即是？』 師答：『不擬。』 曰：『如何是不擬去？』 師答：『恁么即不是。』 問：『古人面壁意如何？』 師良久，卻喚某甲（Moujia，泛指某人）學人應諾。 師曰：『爾去別時來。』 師垂語曰：『一句遍大地，一句才問便道，一句問亦不道。』 問：『如何是遍大地句？』 師答：『無空缺。』 如何是才問便道句？』 師答：『低聲低聲。』 如何是問亦不道句？』 師答：『便合知時。』 襄州（Xiangzhou）含珠山（Hanzhu Mountain）審哲（Shenzhe）禪師。僧問：『如何是深深處？』 師答：『寸釘入木八牛拽不出。』 問：『如何是正法眼？』 師答：『三門前神子。』 問：『如何是佛法大意？』 師答：『貧女抱子渡，恩愛競隨流。』 師問僧曰：『有亦不是，無亦不是，不有不無俱不是，汝本來名個什麼？』 曰：『學人已具名了。』

【English Translation】 The master said, 'Nanquan (name of a person) is a very good place.' Someone asked, 'What is the meaning of Bodhidharma's (達摩) coming from the West?' The master said, 'Last night, at the third watch, I sent him across the river.' Someone asked, 'How is it when one uses it expediently?' The master said, 'East of the sea, there is a fruit tree with a head and a heart.' Someone asked, 'What is true suchness Buddha-nature?' The master said, 'Who doesn't have it?' Someone asked, 'What is the path beyond?' The master said, 'Chen (place name) is connected to Lian (place name), the road is long.' Someone asked, 'How old are you, Master?' The master said, 'In autumn, yellow leaves fall; in spring, flowers bloom.' The master once wrote a true eulogy, saying, 'The sun rises, connecting the mountains; the moon is round, facing the door. It is not that there is no body, but it is not desired to be fully revealed.' One day, the master was sitting inside a tent. A monk asked, 'I have heard you say, 'It is not that there is no body, but it is not desired to be fully revealed.' Please reveal it fully, Master.' The master then pulled open the tent (Fayan (name of a person) said separately, 'A full monastery'). Someone asked, 'What is the boundary of Hunan (province name)?' The master said, 'War tables on warships.' The monk said, 'Are students allowed to travel and play?' The master said, 'Let the Ajari (Sanskrit term for teacher) beat the servants.' Someone asked, 'After the Master's passing, if someone asks, how should I answer?' The master said, 'Clearly remember this.' Someone asked, 'What is Longya Mountain (mountain name)?' The master said, 'Over there in Yiyang (place name).' The monk said, 'What is it?' The master said, 'Not intending.' The monk said, 'What is not intending to go?' The master said, 'Then it is not.' Someone asked, 'What was the intention of the ancients facing the wall?' The master was silent for a long time, then called out to a certain student Moujia (generic name) who responded. The master said, 'Go away and come back when you are different.' The master gave a teaching, saying, 'One sentence pervades the great earth, one sentence is spoken as soon as it is asked, and one sentence is not spoken even when asked.' Someone asked, 'What is the sentence that pervades the great earth?' The master said, 'No emptiness.' 'What is the sentence that is spoken as soon as it is asked?' The master said, 'Lower your voice, lower your voice.' 'What is the sentence that is not spoken even when asked?' The master said, 'Then you should know the time.' Zen Master Shenzhe (name of a person) of Hanzhu Mountain (mountain name) in Xiangzhou (place name). A monk asked, 'What is the deepest place?' The master said, 'A nail driven an inch into the wood cannot be pulled out by eight oxen.' Someone asked, 'What is the eye of the true Dharma?' The master said, 'The spirit child in front of the three gates.' Someone asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A poor woman carries her child across, and love and attachment follow the stream.' The master asked a monk, 'It is not existence, it is not non-existence, it is not both existence and non-existence. What is your original name?' The monk said, 'I already have a name.'

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。師曰。具名即不無名個什麼。曰只遮莫便是否。師曰。且喜沒交涉。曰如何即是。師曰。親切處更請一問。曰學人道不得請和尚道。師曰。別日來與汝道。曰即今為什麼不道。師曰。覓個領話人不可得。師又問一僧曰。姓王姓張姓李俱不是。汝本來姓什麼。曰與和尚同姓。師曰。同姓即且從本來姓個什麼。曰待漢水逆流即向和尚道。師曰。即今為什麼不道。曰漢水逆流也未。師乃休。

前京兆華嚴寺休靜禪師法嗣

鳳翔府紫陵匡一定覺大師。師到盤龍見僧問盤龍云。碧潭清似鏡盤龍何處安。龍曰。沈沙不見底浮浪足巑岏。師不肯。自答曰。金剛回透青霄外。潭中豈曉玉輪機。盤龍肯之。師住后僧問曰。未作人身已前作個什麼來。師曰。石牛步步水中行。返顧休銜日中草。

前筠州九峰普滿大師法嗣

洪州鳳棲山同安院威禪師。僧問。牛頭未見四祖時如何。師曰。路邊神廟子見者盡擎拳。曰見后如何。師曰。室內無靈床渾家不著孝。問祖意教意如何。師曰。玉兔不曾知曉意。金烏爭肯夜頭明。問如何是同安一曲。師曰。靈琴不引人間韻。知音豈度伯牙門。曰誰人知得。師曰。木馬嘶時從彼聽。石人拊掌阿誰聞。曰知音如何。師曰。知音不度耳達者豈同聞。

前青林師虔禪師(洞山第三

世住)法嗣

韶州龍光和尚。僧問。人王與法王相見時如何。師曰。越國君王不按劍。龍光一句不曾虧。師上堂良久云。不煩珍重。問如何是西來意。師曰。胡風一扇漢地成機。問撥塵見佛時如何。師拊掌顧視。問如何是龍光一句子。師曰。不空罥索。曰學人不會。師曰唵。問如何極則為人處。師曰。慇勤付囑後人看。問賓頭盧一身為什麼赴四天供。師曰。千江同一月萬戶盡逢春師有偈曰。

龍光山頂寶月輪　　照耀乾坤爍暗云 　尊者不移元一質　　千江影現萬家春

襄州鳳凰山石門寺獻禪師京兆人也。自青林受記兩處開法。凡對機多雲好好大哥。時謂大哥和尚。初居衡岳宴坐巖室。屬夾山和尚歸寂。眾請師住持。師遂至潭州。時楚王馬氏出城延接。王問。如何是祖師西來大道。師曰。好好大哥。御駕六龍千古秀。玉階排仗出金門。王仰重延入天冊府供養數日。方至夾山。坐道場僧問。今日一會何異靈山。師曰。天垂寶蓋重重異。地涌金蓮葉葉新。曰未審將何法示人。師曰。無絃琴韻流沙界。清和普應大千機。問師唱誰家曲。宗風嗣阿誰。師曰。一曲宮商看品弄。辨寶須知碧眼胡。曰恁么即清流分洞下滿月照青林。師曰。多子塔前分的意。至今異世度洪音。師自夾山遷至石門。開山創寺再闡玄風。

【現代漢語翻譯】 現代漢語譯本 世住法嗣

韶州龍光和尚。僧人問：『人王（指世俗的君王）與法王（指佛）相見時，會是怎樣的情景？』 龍光和尚說：『越國的君王不需要按劍（表示太平），龍光我說的每一句話都沒有缺失。』 和尚上堂很久后說：『不用過分珍重。』 問：『什麼是西來意（達摩祖師從西方來到中國的目的）？』 師父說：『胡地的風扇動，漢地就形成了機會。』 問：『撥開塵埃見到佛時，會是怎樣的？』 師父拍手環顧四周。問：『什麼是龍光的一句話？』 師父說：『不空罥索（觀音菩薩的法器）。』 僧人說：『學人我不明白。』 師父說：『唵（六字大明咒之一）。』 問：『如何才是最極端的為人處世之道？』 師父說：『慇勤地囑咐後人去看。』 問：『賓頭盧（十六羅漢之一）以一身為什麼能應四天（四大天王所居之天）的供養？』 師父說：『千條江河同映一輪月，萬戶人家都沐浴在春光中。』 師父有一首偈語說：

『龍光山頂寶月輪，照耀乾坤爍暗云， 尊者不移元一質，千江影現萬家春。』

襄州鳳凰山石門寺獻禪師，京兆人。從青林處得到印可，在兩處開創道場。凡是隨機說法時，多說『好好大哥』，當時人稱他為大哥和尚。最初住在衡岳的巖室中宴坐。適逢夾山和尚圓寂，大眾請師父住持。師父於是來到潭州。當時楚王馬氏出城迎接。楚王問：『什麼是祖師西來大道？』 師父說：『好好大哥。御駕六龍千古秀，玉階排仗出金門。』 楚王仰慕尊重，延請到天冊府供養數日，才到夾山。在道場上，僧人問：『今天這一聚會與靈山（釋迦牟尼佛說法的場所）有什麼不同？』 師父說：『天垂寶蓋重重異，地涌金蓮葉葉新。』 問：『不知道您將用什麼法來開示世人？』 師父說：『無絃琴韻流沙界，清和普應大千機。』 問：『師父您唱的是誰家的曲調，宗風傳承自誰？』 師父說：『一曲宮商看品弄，辨寶須知碧眼胡。』 問：『這樣說來，就是清流分自洞下，滿月照耀青林。』 師父說：『多子塔前分的意，至今異世度洪音。』 師父從夾山遷到石門，開山建立寺廟，再次闡揚玄妙的佛法。

【English Translation】 English version Successor of Shizhu (World Abiding)

Venerable Longguang of Shaozhou. A monk asked, 'When the human king (referring to a secular ruler) meets the Dharma king (referring to the Buddha), what is it like?' The Master said, 'The king of Yue does not need to hold his sword (indicating peace), and every word from Longguang is without deficiency.' The Master ascended the hall and after a long pause said, 'No need for excessive ceremony.' Asked, 'What is the meaning of the Westward Journey (Bodhidharma's purpose in coming to China from the West)?' The Master said, 'The wind from the barbarian lands stirs, and opportunity arises in the Han lands.' Asked, 'When one brushes away the dust and sees the Buddha, what is it like?' The Master clapped his hands and looked around. Asked, 'What is Longguang's one phrase?' The Master said, 'Amoghapasha (Avalokiteśvara's lasso).' The monk said, 'This student does not understand.' The Master said, 'Om (one of the six-syllable mantra).' Asked, 'What is the ultimate way to conduct oneself in the world?' The Master said, 'Earnestly entrust it to future generations to see.' Asked, 'Why can Pindola (one of the Sixteen Arhats) with one body attend to the offerings of the four heavens (the heavens inhabited by the Four Heavenly Kings)?' The Master said, 'A thousand rivers reflect the same moon, and ten thousand households all encounter spring.' The Master has a verse that says:

'On the peak of Longguang Mountain, a precious moon wheel, Shines upon the universe, dispelling dark clouds, The Venerable One does not move from his original essence, A thousand rivers reflect his image, spring in ten thousand homes.'

Zen Master Xian of Shimen Temple on Phoenix Mountain in Xiangzhou, was a native of Jingzhao. He received recognition from Qinglin and established Dharma centers in two places. Whenever he taught according to the situation, he often said 'Good, good elder brother,' so people at the time called him Elder Brother Monk. Initially, he resided in a rock chamber on Heng Mountain, sitting in meditation. It happened that Venerable Jiashan passed away, and the assembly invited the Master to be the abbot. The Master then went to Tanzhou. At that time, King Ma of Chu came out of the city to greet him. The King asked, 'What is the great path of the Patriarch's Westward Journey?' The Master said, 'Good, good elder brother. The royal carriage with six dragons is eternally beautiful, jade steps and lined up guards emerge from the golden gate.' The King admired and respected him, inviting him to the Tiance Palace for offerings for several days before he went to Jiashan. At the Dharma center, a monk asked, 'How is today's gathering different from Ling Mountain (the place where Shakyamuni Buddha taught)?' The Master said, 'Heaven hangs precious canopies, layer upon layer different, the earth springs forth golden lotuses, leaf upon leaf new.' Asked, 'I wonder what Dharma you will use to enlighten people?' The Master said, 'The sound of a stringless zither flows through the realm of shifting sands, pure harmony universally responds to the great thousand opportunities.' Asked, 'Whose tune are you singing, Master? From whom is the lineage of the school inherited?' The Master said, 'One tune of palace and shang, watch the playing of the tune, to recognize the treasure, one must know the blue-eyed barbarian.' Asked, 'In that case, the clear stream flows from Dongshan, the full moon shines on Qinglin.' The Master said, 'The meaning divided before the Pagoda of Many Sons, still crosses over the vast sound in different worlds.' The Master moved from Jiashan to Shimen, opened the mountain and built a temple, once again expounding the profound Dharma.

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上堂示眾曰。琉璃殿上光輝之日。日無私。七寶山中晃耀之頭。頭有據。泥牛運步木馬嘶聲。野老謳歌樵人舞袖。太陽路上古曲玄音。林下相逢復有何事。僧問。月生雲際時如何。師曰。三個童兒抱華鼓。好好大哥。莫來攔我毬門路。問如何是和尚家風。師曰。騎駿馬驟高樓。鐵鞭指盡胡人路。問如何是石門境。師曰。遍界黃金無異色。往來遊子罷追尋。曰如何是境中人。師曰。無相不居凡聖位。經行鳥道沒蹤由。問眾手淘金誰是得者。師曰。張三李四出金門。遍握乾坤石人在。曰恁么即不從人得也。師曰。三公九卿排班位。看取金雞豎也無問道界無窮際通身絕點痕時如何。師曰。渺渺白雲漫雪岳。轉身玄路莫遲遲。曰未審轉身路在什麼處。師曰。石人舉手分明記。萬年枯骨笑時看。問如如不動時如何。師曰。有什麼了日。曰如何即是。師曰。石戶非關鎖。問如何是石門境。師曰。烏鳶飛叫頻。曰如何是境中人。師曰。風射舊簾櫳。因般若寺遭焚。有人問曰。既是般若為什麼被火燒。師曰。萬里一條鐵。

襄州萬銅山廣德和尚(第一世住)僧問如何是和尚家風。師曰。山前人不住山後更茫茫。問如何是透法身句。師曰。無力登山水茅戶絕知音。問如何是佛法大意。師曰。始嗟黃葉落又見柳條青。問盡大地是一個

【現代漢語翻譯】 現代漢語譯本 上堂為大眾開示說：『在琉璃殿上光輝照耀的太陽，太陽沒有私心。在七寶山中晃耀的頭顱，頭顱有依據。泥做的牛邁開腳步，木做的馬發出嘶鳴，鄉野老翁歌唱，樵夫舞動衣袖。在通往真理的道路上，迴響著古老的玄妙之音。在山林之下相逢，又有什麼事情呢？』 有僧人問：『月亮從雲層中升起時，是怎樣的景象？』 廣德禪師說：『三個孩童抱著華麗的鼓，好好地，大哥，不要來阻攔我踢球的道路。』 問：『什麼是和尚的家風？』 廣德禪師說：『騎著駿馬奔馳在高樓之上，用鐵鞭指點著胡人所走的道路。』 問：『什麼是石門境？』 廣德禪師說：『遍及整個世界都是黃金，沒有不同的顏色，來來往往的遊子停止追尋。』 問：『什麼是境中人？』 廣德禪師說：『沒有形象，不居於凡夫或聖人的地位，經過鳥道，沒有軌跡。』 問：『眾人淘金，誰是得到金子的人？』 廣德禪師說：『張三李四走出金門，遍握乾坤，石人也在。』 問：『這樣說來，就是不從別人那裡得到（金子）了？』 廣德禪師說：『三公九卿排列班位，看看金雞是否豎立。』 問：『道界無窮無盡，通身沒有一點痕跡時，是怎樣的？』 廣德禪師說：『渺渺茫茫的白雲覆蓋著雪岳山，轉身走向玄妙的道路，不要遲疑。』 問：『請問轉身的道路在什麼地方？』 廣德禪師說：『石人舉手分明地記著，萬年枯骨笑著看。』 問：『如如不動時，是怎樣的？』 廣德禪師說：『有什麼了結的日子？』 問：『如何才是如如不動？』 廣德禪師說：『石戶並非用鎖鎖住的。』 問：『什麼是石門境？』 廣德禪師說：『烏鴉老鷹飛叫頻繁。』 問：『什麼是境中人？』 廣德禪師說：『風吹動著破舊的簾子。』 因為般若寺遭遇火災，有人問道：『既然是般若（Prajna，智慧），為什麼會被火燒？』 廣德禪師說：『萬里是一條鐵。』 襄州萬銅山廣德和尚（第一世住持），有僧人問：『什麼是和尚的家風？』 廣德禪師說：『山前的人不住，山後更加茫茫。』 問：『什麼是透法身句？』 廣德禪師說：『無力登山，水茅屋裡沒有知音。』 問：『什麼是佛法大意？』 廣德禪師說：『開始嘆息黃葉飄落，又看見柳條變青。』 問：『整個大地是一個……』

【English Translation】 English version Ascending the hall, he addressed the assembly, saying: 'The sun shining brightly in the lapis lazuli palace is without selfishness. The head gleaming in the seven-jeweled mountain has its basis. The clay ox moves its steps, the wooden horse neighs. The old peasant sings, the woodcutter dances with his sleeves. On the path of the sun, there are ancient and profound sounds. Meeting beneath the trees, what else is there?' A monk asked: 'What is it like when the moon rises from the clouds?' Guangde Zen Master said: 'Three children are holding a splendid drum. Good, good brother, don't come and block my path to the ball gate.' Asked: 'What is the family style of a monk?' Guangde Zen Master said: 'Riding a swift horse up a high building, pointing the way of the barbarians with an iron whip.' Asked: 'What is the Stone Gate realm?' Guangde Zen Master said: 'The entire world is gold, without different colors. The travelers coming and going cease their searching.' Asked: 'What is the person within the realm?' Guangde Zen Master said: 'Without form, not dwelling in the position of ordinary or sage, passing through the bird's path without a trace.' Asked: 'Among those who pan for gold, who is the one who obtains it?' Guangde Zen Master said: 'Zhang San (a common name) and Li Si (another common name) exit the Golden Gate, grasping the universe, the stone man is also there.' Asked: 'So, it is not obtained from others?' Guangde Zen Master said: 'The three dukes and nine ministers are arranged in ranks, see if the golden rooster stands upright.' Asked: 'What is it like when the realm of the Dao is infinite and there is not a single trace on the entire body?' Guangde Zen Master said: 'Vast white clouds cover Snow Mountain, turn around and go to the profound path, do not delay.' Asked: 'Where is the path of turning around?' Guangde Zen Master said: 'The stone man raises his hand and remembers clearly, the ten-thousand-year-old dry bones laugh when they see it.' Asked: 'What is it like when it is Suchness and unmoving?' Guangde Zen Master said: 'What day is there to end?' Asked: 'What is Suchness?' Guangde Zen Master said: 'The stone door is not locked.' Asked: 'What is the Stone Gate realm?' Guangde Zen Master said: 'Crows and eagles fly and cry frequently.' Asked: 'What is the person within the realm?' Guangde Zen Master said: 'The wind shoots the old curtains.' Because Prajna Temple (Prajna, wisdom) was burned, someone asked: 'Since it is Prajna, why was it burned by fire?' Guangde Zen Master said: 'Ten thousand miles is a single iron.' Guangde, the Abbot of Wantong Mountain in Xiangzhou (first abbot), a monk asked: 'What is the family style of the abbot?' Guangde Zen Master said: 'The person in front of the mountain does not stay, the back of the mountain is even more vast.' Asked: 'What is the phrase that penetrates the Dharma body?' Guangde Zen Master said: 'Without the strength to climb the mountain, there are no kindred spirits in the thatched hut by the water.' Asked: 'What is the great meaning of the Buddha Dharma?' Guangde Zen Master said: 'First sighing at the falling of yellow leaves, then seeing the willow branches turn green.' Asked: 'The entire earth is a...'

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死屍。向什麼處葬。師曰。北邙山下千丘萬丘。師因不安。僧問和尚患個什麼太羸瘦生。師曰。無思不墜的。曰恁么即知和尚病源也。師曰。爾道老僧患什麼。曰和尚忌口好。師便打。

郢州芭蕉和尚。問十二時中如何用心。師曰。櫳棇一木盆。

定州石藏慧炬和尚。問如何是伽藍。師曰。只遮個。曰如何是伽藍中人。師曰。作么作么。曰忽遇客來將何只待。師曰。喫茶去。

前洛京白馬遁儒禪師法嗣

興元府青剉山和尚。問如何是和尚家風。師曰。無底籃子拾生菜。問如何是白馬境。師曰。三冬華木秀九夏雪霜飛。

前益州北院通禪師法嗣

京兆香城和尚。初參通和尚問。一似兩個時如何。通曰。一個賺汝。師乃省悟。僧問。三光景色謝照燭事如何。師曰。朝邑峰前卓五彩。曰不涉文彩事作么生。師曰。如今特地過江來。問向上一路請師舉唱。師曰。釣絲鉤不出。問牛頭還得四祖意否。師曰。沙書不點落千字。曰下點后如何。師曰。別將一撮俵人天。曰恁么即人人有分也。師曰。汝又作么生。問囊無系蟻之絲廚絕聚蠅之糝時如何。師曰。日舍不求思從妄得。

前高安白水本仁禪師法嗣

京兆重云智暉禪師咸秦人也。姓高氏。總角之歲好游佛宇。誓志出家父不能止

【現代漢語翻譯】 死屍向什麼地方埋葬？ 師父說：『北邙山下，到處都是墳墓。』 師父因為身體不適，一個僧人問和尚得了什麼病，看起來這麼瘦弱？ 師父說：『因為沒有思慮，所以不會墮落。』 僧人說：『這麼說我就知道和尚的病根了。』 師父說：『你說老僧得了什麼病？』 僧人說：『和尚最好忌口。』 師父就打了他。

郢州芭蕉和尚問：『一天十二個時辰中如何用心？』 師父說：『就像一個用木頭做成的粗糙的盆子。』

定州石藏慧炬和尚問：『什麼是伽藍（Sangharama，僧伽的住所或寺院）？』 師父說：『就是這個。』 僧人問：『什麼是伽藍中的人？』 師父說：『做什麼，做什麼？』 僧人問：『如果忽然有客人來，用什麼招待？』 師父說：『喫茶去。』

前洛京白馬遁儒禪師的法嗣

興元府青剉山和尚問：『什麼是和尚的家風？』 師父說：『用沒有底的籃子撿拾生的蔬菜。』 僧人問：『什麼是白馬境？』 師父說：『三冬（冬季的三個月）里花木繁茂，九夏（夏季的三個月）里雪霜飛舞。』

前益州北院通禪師的法嗣

京兆香城和尚，最初參拜通和尚時問：『一似兩個時如何？』 通和尚說：『一個欺騙你。』 香城和尚因此領悟。 僧人問：『三光（日月星）的景色消失後，照燭的事情如何？』 師父說：『在朝邑峰前豎立起五彩的旗幟。』 僧人問：『如果不涉及文采，事情該怎麼做？』 師父說：『如今特地過江來。』 僧人問：『請師父開示向上的一路。』 師父說：『用釣絲也鉤不出來。』 僧人問：『牛頭（Niutou，牛頭宗）還能領會四祖（Fourth Patriarch，禪宗四祖道信）的意圖嗎？』 師父說：『在沙子上寫字，即使不點上墨點，也能寫出千字。』 僧人問：『點上墨點后如何？』 師父說：『另外拿出一撮分給人和天。』 僧人問：『這麼說每個人都有份了？』 師父說：『你又想怎麼樣？』 僧人問：『口袋裡沒有能繫住螞蟻的絲線，廚房裡也沒有能聚集蒼蠅的米糠時，該如何是好？』 師父說：『白天捨棄追求，思慮從虛妄中獲得。』

前高安白水本仁禪師的法嗣

京兆重云智暉禪師是咸秦人，姓高氏。從小就喜歡遊覽佛寺，立志出家，他的父親無法阻止。

【English Translation】 Where should a corpse be buried? The master said: 'Beneath Mount Beiman (Beiman Mountain), there are thousands upon thousands of graves.' The master was unwell. A monk asked, 'What is the matter with the master, appearing so thin and weak?' The master said: 'Because there is no thought, there is no falling.' The monk said: 'In that case, I know the source of the master's illness.' The master said: 'What illness do you say this old monk has?' The monk said: 'The master should abstain from certain foods.' The master then struck him.

Zen Master Bazhuo (Bazhuo) of Yingzhou (Ying Prefecture) asked: 'How should one apply the mind throughout the twelve periods of the day?' The master said: 'A rough wooden basin.'

Zen Master Huiju (Huiju) of Shizang (Shizang Temple) in Dingzhou (Ding Prefecture) asked: 'What is a Sangharama (Sangharama, a monastery or dwelling place for monks)?' The master said: 'Just this.' The monk asked: 'What are the people in the Sangharama?' The master said: 'What to do? What to do?' The monk asked: 'If a guest suddenly arrives, how should they be treated?' The master said: 'Go have tea.'

Successor of Zen Master Dunru (Dunru) of Baima (White Horse Temple) in the former Luojing (Luojing, former capital)

Zen Master Qing Cuo (Qing Cuo Mountain) of Xingyuan Prefecture (Xingyuan Prefecture) asked: 'What is the family style of the master?' The master said: 'Picking raw vegetables with a bottomless basket.' The monk asked: 'What is the realm of Baima (White Horse Temple)?' The master said: 'In the three winter months (three months of winter), flowers and trees flourish; in the nine summer months (three months of summer), snow and frost fly.'

Successor of Zen Master Tong (Tong) of Beiyuan (North Courtyard) in the former Yizhou (Yizhou)

Zen Master Xiangcheng (Xiangcheng) of Jingzhao (Jingzhao Prefecture), when he first visited Zen Master Tong (Tong), asked: 'What about being like two times?' Zen Master Tong (Tong) said: 'One deceives you.' Zen Master Xiangcheng (Xiangcheng) then realized. The monk asked: 'After the scenery of the three lights (sun, moon, and stars) fades, what about the matter of illumination?' The master said: 'Erect five-colored banners in front of Mount Chaoyi (Mount Chaoyi).' The monk asked: 'If it does not involve literary talent, what should be done?' The master said: 'Now I have come across the river specifically for this.' The monk asked: 'Please, master, expound on the path beyond.' The master said: 'It cannot be hooked out with a fishing line.' The monk asked: 'Can Niutou (Niutou, the Niutou School) still understand the intention of the Fourth Patriarch (Fourth Patriarch, Daoxin, the Fourth Patriarch of Chan Buddhism)?' The master said: 'Writing on sand, even without adding ink, can produce a thousand characters.' The monk asked: 'What about after adding ink?' The master said: 'Take another pinch and distribute it to humans and gods.' The monk asked: 'In that case, everyone has a share?' The master said: 'What do you want?' The monk asked: 'What should be done when there is no silk thread to tie an ant in the pocket and no rice bran to gather flies in the kitchen?' The master said: 'Abandon seeking during the day, and thoughts are obtained from delusion.'

Successor of Zen Master Benren (Benren) of Baishui (White Water Temple) in the former Gaoan (Gaoan)

Zen Master Zhihui (Zhihui) of Chongyun (Double Cloud Temple) in Jingzhao (Jingzhao Prefecture) was from Xianqin (Xianqin), with the surname Gao. From a young age, he liked to visit Buddhist temples and vowed to become a monk, which his father could not prevent.

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。禮圭峰溫和尚剃度。后謁高安仁和尚。獨領微言潛通秘鍵。尋回洛卜于中灘創溫室院常施藥。有比丘患白癩眾惡之。惟師延迎供養與摩洗垢穢。斯須有神光異香。既而辭去遂失所在。所遺瘡痂馨香酷烈。遂聚而塑觀音像以藏之。梁開平五年忽思林泉。乃歸終南圭峰舊居。師一日閑步。巖岫間倏睹摩衲數珠銅瓶棕笠。觸之即壞。謂侍者曰。此吾前身道具耳。欲就茲建寺以酬昔因。當剃草開基有祥雲蔽日。屯于峰頂久而不散。因目為重雲山。先是谷多猛獸皆自引去。及塞龍潭以通徑。潭中龍亦徙他所。後唐明宗賜額曰長興。學侶臻萃。師上堂有僧問。如何是歸根得旨。師曰。早是忘卻。問不意塵生如何是進身一路。師曰。足下已生草前程萬丈坑。問要路坦然如何履踐。師曰。我若指汝則東西南北去也。問佛未出世時如何。師曰。一堆泥土。問如何是重云稱。師曰。任將天下勘。問如何是截鐵之言。師曰。寧死不犯。問如何是重云境。師曰四時不開華三冬盛芳草。師再歸故山創寺聚徒。涉四十五年。誨人之暇撰歌頌千餘首。度弟子一千五百人。永興節度使王彥超。早游師戶庭嘗欲披緇。師止之曰。汝后當榮顯為教門外護則可矣。厥後果如師言。及鎮永興與師再會益加尊禮。周顯德三年丙辰夏六月師詣府辭王公屬以山門事。

【現代漢語翻譯】 禮拜圭峰溫和尚，剃度出家。之後拜謁高安仁和尚，獨自領悟精微的佛法，暗中掌握了修行的關鍵。不久回到洛陽，在中灘建立溫室院，經常施藥救人。有一位比丘身患白癩病，眾人都厭惡他，只有溫和尚接納並供養他，還親自為他擦洗污垢。不久之後，出現神光和異香，那位比丘隨即離去，不知去向。他遺留下的瘡痂散發著濃烈的馨香。於是人們將這些瘡痂聚集起來，塑造了一尊觀音像並將它們藏在像中。 梁開平五年，溫和尚忽然思念山林泉石，於是回到終南山的圭峰舊居。有一天，溫和尚在山巖間閑逛，忽然看見一件僧衣、一串念珠、一個銅瓶和一頂棕笠。觸碰它們，立刻就損壞了。溫和尚對侍者說：『這些是我前世的用具啊。』想要在這裡建造寺廟，以報答前世的因緣。當剃除雜草，開闢地基時，有祥雲遮蔽太陽，聚集在山峰頂上很久都不散去，因此將此山命名為重雲山。此前，山谷中有很多猛獸，都自己離開了。等到堵塞龍潭來開通道路時，潭中的龍也遷徙到其他地方。後唐明宗賜予寺廟匾額，題名為『長興』。學佛的僧侶聚集而來。溫和尚上堂說法時，有僧人問：『如何是歸根得旨？』溫和尚說：『早已經是忘卻了。』僧人問：『不意塵生，如何是進身一路？』溫和尚說：『足下已生草，前程萬丈坑。』僧人問：『要路坦然，如何履踐？』溫和尚說：『我若指汝，則東西南北去也。』僧人問：『佛未出世時如何？』溫和尚說：『一堆泥土。』僧人問：『如何是重云稱？』溫和尚說：『任將天下勘。』僧人問：『如何是截鐵之言？』溫和尚說：『寧死不犯。』僧人問：『如何是重云境？』溫和尚說：『四時不開華，三冬盛芳草。』 溫和尚再次回到故山建立寺廟，聚集徒眾，經歷了四十五年。在教誨他人的空閑時間，創作了歌頌佛法的作品一千多首，度化弟子一千五百人。永興節度使王彥超，早年曾拜訪溫和尚，曾經想要出家為僧。溫和尚阻止他說：『你以後應當榮華顯貴，作為佛教的護法就可以了。』後來果然如溫和尚所說。等到王彥超鎮守永興時，與溫和尚再次相會，更加尊敬禮遇他。周顯德三年丙辰年夏天六月，溫和尚前往府衙向王彥超辭別，將寺廟的事情囑託給他。

【English Translation】 He paid homage to Guifeng Wen Heshan (Guifeng Wen, a respected monk), and was tonsured as a monk. Later, he visited Gao'an Ren Heshan (Gao'an Ren, a respected monk), and independently understood the subtle words of the Dharma, secretly grasping the key to practice. Soon after, he returned to Luoyang and established the Wenshi Monastery in Zhongtan, often providing medicine to save people. There was a Bhiksu (Buddhist monk) suffering from white leprosy, whom everyone detested. Only Wen Heshan accepted and supported him, personally washing away his dirt. Soon after, divine light and fragrance appeared, and the Bhiksu then departed, disappearing without a trace. The scabs he left behind emitted a strong, sweet fragrance. So people gathered these scabs and sculpted a Guanyin (Avalokiteśvara) statue, hiding them inside the statue. In the fifth year of the Kai Ping era of the Liang Dynasty, Wen Heshan suddenly longed for the mountains, forests, springs, and rocks, so he returned to his old residence at Guifeng in Zhongnan Mountain. One day, Wen Heshan was strolling among the mountain rocks when he suddenly saw a monastic robe, a string of prayer beads, a copper bottle, and a palm-fiber hat. Touching them, they immediately crumbled. Wen Heshan said to his attendant, 'These are my tools from a previous life.' He wanted to build a temple here to repay the karmic causes of his past life. When the weeds were cleared and the foundation was laid, auspicious clouds covered the sun, gathering at the peak of the mountain for a long time without dispersing, so the mountain was named Chongyun Mountain (Double Cloud Mountain). Before this, there were many fierce beasts in the valley, but they all left on their own. When the Dragon Pool was blocked to open a path, the dragons in the pool also migrated elsewhere. Emperor Mingzong of the Later Tang Dynasty bestowed a plaque on the temple, naming it 'Changxing' (Flourishing). Monks who studied Buddhism gathered there. When Wen Heshan ascended the Dharma seat to preach, a monk asked, 'What is returning to the root and attaining the essence?' Wen Heshan said, 'It has already been forgotten.' The monk asked, 'Unexpectedly, dust arises; what is the path to advancement?' Wen Heshan said, 'Grass has already grown beneath your feet; ahead lies a pit ten thousand fathoms deep.' The monk asked, 'The essential path is clear; how should one tread it?' Wen Heshan said, 'If I point it out to you, you will go east, west, south, and north.' The monk asked, 'What was it like before the Buddha appeared in the world?' Wen Heshan said, 'A pile of mud.' The monk asked, 'What is the scale of Chongyun?' Wen Heshan said, 'Let the world examine it.' The monk asked, 'What are words that cut through iron?' Wen Heshan said, 'Rather die than violate.' The monk asked, 'What is the realm of Chongyun?' Wen Heshan said, 'Flowers do not bloom in the four seasons, but lush grass grows in the three winter months.' Wen Heshan returned to his old mountain again to build a temple and gather disciples, spending forty-five years. In his spare time from teaching others, he composed more than a thousand songs praising the Dharma, and he ordained fifteen hundred disciples. Wang Yanchao (Wang Yanchao, a military governor), the military commissioner of Yongxing, had visited Wen Heshan's household in his early years and had once wanted to become a monk. Wen Heshan stopped him, saying, 'You should become prosperous and prominent in the future, serving as a protector of Buddhism.' Later, it turned out as Wen Heshan had said. When Wang Yanchao was stationed in Yongxing, he met Wen Heshan again and treated him with even greater respect. In the sixth month of the summer of the Bingchen year of the Xiande era of the Zhou Dynasty, Wen Heshan went to the government office to bid farewell to Wang Yanchao, entrusting the affairs of the temple to him.

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至七月二十四日體中無恙。垂誡門人並示一偈曰。

我有一間舍　　父母為修蓋 　住來八十年　　近來覺損壞 　早擬移住處　　事涉有憎愛 　待他摧毀時　　彼此無相礙

趺坐而逝。壽八十有四。臘六十四。塔于本山。

杭州瑞龍院幼璋禪師。唐相國夏侯孜之猶子也。大中初伯父司空出鎮廣陵。師方七歲游慧照寺。聞諷蓮經志求出家。伯父初不允。因絕不飲食。不得已而許之。禮慧遠為師。十七具戒。二十五游諸禪會。薯山白水咸受心訣。二宗匠深器之。咸通十三年至江陵。會騰騰和尚囑之曰。汝往天臺尋靜而棲遇安即止。又值憨憨和尚撫而記曰。汝卻後四十年。有巾子下菩薩王于江南。當此時吾道昌矣。二逸士各有密言授之。尋抵天臺山于靜安鄉創福唐院。乃契騰騰之言。又眾請住隱龍院。中和四年浙東饑疫。師于溫臺明三郡。收瘞遺骸數千。時謂悲增大士。乾寧中雪峰和尚經游。遺師棕櫚拂子而去。天祐三年錢尚父遣使童建赍衣服香藥入山致請。師領徒至府庭。署志德大師。就功臣堂安置。日親問法師請每年于天臺山建金光明道場。諸郡黑白大會逾月而散(光明大會始於師也)師將辭歸山。王加戀慕于府城建瑞龍院(文穆王改為寶山院)延請開法。時禪門興盛。斯則憨憨懸記應矣。師上堂

【現代漢語翻譯】 現代漢語譯本：

七月二十四日，身體安好。留下告誡門人的話，並展示一首偈子說：

『我有一間房舍，父母為我修建。 住在這裡八十年，近來覺得它損壞。 早已打算搬離此處，但牽涉到愛憎。 等待它自行崩毀時，彼此之間就沒有妨礙。』

然後結跏趺坐而逝。享年八十四歲，僧臘六十四年。葬于本山。

杭州瑞龍院的幼璋禪師，是唐朝宰相夏侯孜的侄子。大中初年，伯父司空出任廣陵的鎮守，禪師當時七歲，在慧照寺遊玩，聽到誦讀《蓮經》，立志出家。伯父起初不同意，禪師便絕食抗議，不得已才答應。於是拜慧遠為師。十七歲受具足戒。二十五歲遊歷各禪宗道場，在薯山和白水都得到了心法。兩位宗匠都非常器重他。咸通十三年到達江陵。當時騰騰和尚囑咐他說：『你前往天臺山尋找安靜的地方居住，遇到『安』字就停下來。』又遇到憨憨和尚撫摸著他預言說：『你往後四十年，會有巾子下的菩薩王在江南出現，到那時我們的佛法就會昌盛了。』兩位隱士各自秘密地傳授了他一些話。之後禪師到達天臺山，在靜安鄉建立了福唐院，這應驗了騰騰和尚的話。後來大眾又請他住持隱龍院。中和四年，浙東發生饑荒和瘟疫。禪師在溫州、臺州、明州三郡，收埋了數千具遺骸，當時人們稱他為悲增大士（偉大的菩薩）。乾寧年間，雪峰和尚經過此地，留下棕櫚拂塵給禪師后離去。天祐三年，錢尚父（錢镠）派遣使者童建帶著衣服和香藥入山，懇請禪師出山。禪師帶領弟子來到府衙，被授予『志德大師』的稱號，安置在功臣堂。錢镠每天親自向禪師請教佛法，並請求每年在天臺山建立金光明道場。各郡的僧俗信眾大會持續一個月才散去（光明大會始於幼璋禪師）。禪師將要告辭返回山中時，錢镠非常不捨，於是在府城建造了瑞龍院（文穆王后來改為寶山院），延請禪師開法。當時禪宗非常興盛，這應驗了憨憨和尚的預言。禪師上堂說法

【English Translation】 English version:

On the twenty-fourth day of the seventh month, he was in good health. He left instructions for his disciples and presented a verse, saying:

'I have a dwelling, built for me by my parents. I have lived in it for eighty years, and lately I feel it is deteriorating. I have long planned to move, but it involves love and hate. When it collapses on its own, there will be no hindrance between us.'

Then he passed away in the lotus position. He lived to be eighty-four years old, with sixty-four years as a monk. He was buried on this mountain.

Youzhang (Young Zhang) Chan Master of Ruilong Monastery in Hangzhou was the nephew of Xiahou Zi (夏侯孜), a Tang Dynasty chancellor. In the early years of the Dazhong era, his uncle Sikong (司空) was appointed to guard Guangling. The master, then seven years old, was visiting Huizhao Temple when he heard the chanting of the Lotus Sutra and resolved to become a monk. His uncle initially refused, but the master went on a hunger strike, and his uncle had no choice but to agree. He then took Huizhao as his teacher. At seventeen, he received the full precepts. At twenty-five, he traveled to various Chan monasteries, receiving the mind-seal at Shushan and Baishui. Both masters deeply valued him. In the thirteenth year of Xiantong, he arrived in Jiangling. There, the monk Tengteng (騰騰) instructed him, 'Go to Mount Tiantai and find a quiet place to live. Stop where you find the character 'An' (安, peace).' He also met the monk Hanhan (憨憨), who stroked him and prophesied, 'Forty years from now, a Bodhisattva King wearing a turban will appear in Jiangnan. At that time, our Dharma will flourish.' The two hermits each secretly imparted words to him. Later, the master arrived at Mount Tiantai and founded Futang Monastery in Jing'an Township, fulfilling the words of Tengteng. The community then invited him to reside at Yinlong Monastery. In the fourth year of Zhonghe, there was famine and plague in eastern Zhejiang. The master collected and buried thousands of remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, he was called the Great Compassionate Bodhisattva. During the Qianning era, the monk Xuefeng (雪峰) passed through and left a palm whisk with the master before departing. In the third year of Tianyou, Qian Shangfu (錢镠) sent the envoy Tong Jian (童建) with clothing, incense, and medicine into the mountains to earnestly invite the master to come down. The master led his disciples to the government office and was given the title 'Master Zhidede (志德)' and housed in the Hall of Meritorious Officials. Qian Liu personally sought Dharma teachings from the master every day and requested that a Golden Light Dharma Assembly be established on Mount Tiantai every year. The assembly of monks and laypeople from various prefectures lasted for over a month before dispersing (the Golden Light Assembly began with Master Youzhang). When the master was about to bid farewell and return to the mountains, Qian Liu was very reluctant to let him go, so he built Ruilong Monastery (later renamed Baoshan Monastery by King Wenmu) in the city and invited the master to open the Dharma there. At that time, the Chan school was flourishing, which fulfilled the prophecy of Hanhan. The master ascended the Dharma seat

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謂眾曰。老僧頃年遊歷江外嶺南荊湖但有知識叢林無不參問來。蓋為今日與諸人聚會。各要知個去處。然諸方終無異說。只教當人歇卻狂心休從他覓。但隨方任真亦無真可任。隨時受用亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西。脫或能爾。自是神通作怪非幹我事。若是學語之輩不自省己知非直。欲向空里采華波中取月。還著得心力么。汝今各且退思忽然肯去。始知瑞龍老漢事不獲已迂迴太甚。還肯么。時有僧。問如何是瑞龍境。師曰。汝道不見得么。曰如何是境中人。師曰。後生可畏。問廓然無雲如何是中秋月。師曰。最好是無雲。曰恁么即一輪高掛萬國同觀去也。師曰。捏目之子難與言至。天成二年丁亥夏四月師乞墳塔。尚父命陸仁璋。于西關選勝地建塔創院。賜名額令僧守護。仍改天臺隱龍為隱跡。修塔畢。師入府庭辭尚父。囑以護法恤民之事。剋期順寂。尚父悲悼遣僧主集在城宿德迎引入塔。壽八十有七。臘七十。

前撫州疏山匡仁禪師法嗣

疏山證禪師(第二世住)初參仁和尚。得旨后遊歷諸方。謁投子同禪師。投子問曰。近離什麼處。曰延平來。投子曰。還將得劍來么。曰將得來投子曰。呈似老僧看。師乃指面前地上。投子便休。師遂去。三日後投子問主事。新

到僧在什麼處。曰當時去也。投子曰。三十年學馬伎昨日被驢撲。師住后僧問。如何是就事學師曰。著衣掃地。曰如何是就理學。師曰。騎牛去穢。曰向上事如何。師曰。溥際不收。問如何是聲色中混融一句。師曰。不辨消不及。曰如何是聲色外別行一句。師曰。難逢不可得。

洪州百丈安和尚號明照禪師(第十世住)問一藏圓光如何是體。師曰。勞汝遠來。曰莫是一藏圓光么。師曰。更吃一碗茶。問如何是和尚家風。師曰。手巾寸半布。問萬法歸一一歸何處。師曰。未有一個不問。問如何是極則事。師曰。空王殿里登九五。野老門前不立人。問隨緣認得時如何。師曰。未認得時作么生。師本新羅國人。自百丈統眾所度弟子。道亙等凡七人。各從參嗣僉化一方。師滅後門人寫影。法眼贊曰。對目誰寫蟾輝。碧池日面月面。輪圓須彌須彌。一指月面豪芒。明照禪師詎曰。違方方塵不指。大悲何起我謂。玄功胡是非是。

筠州黃檗山慧禪師洛陽人也。少出家業經論學。因增受菩薩戒而嘆曰。大士攝律儀與吾本受聲聞戒。俱止持作犯也。然于篇聚增減支本通別制意且殊。既微細難防。復于攝善中未嘗行於少分。況饒益有情乎。且世間泡幻身命何可留戀哉。由是置講課。欲以身捐於水中飼鱗甲之類。念已將行。偶

【現代漢語翻譯】 現代漢語譯本 問：僧人到哪裡去了？ 答：當時就離開了。 投子禪師說：『三十年學習馬戲，昨天卻被驢踢了。』 禪師住持后，有僧人問：『什麼是就事學？』 禪師說：『穿衣掃地。』 問：『什麼是就理學？』 禪師說：『騎牛去穢。』 問：『向上事如何？』 禪師說：『普天之下，無所不包。』 問：『如何在聲色中混融一句？』 禪師說：『不辨消不及。』 問：『如何在聲色外別行一句？』 禪師說：『難逢不可得。』

洪州百丈安和尚，號明照禪師（第十世住持）。 問：『一藏圓光（指佛性）的本體是什麼？』 禪師說：『辛苦你遠道而來。』 問：『莫非就是一藏圓光嗎？』 禪師說：『再喝一碗茶。』 問：『什麼是和尚的家風？』 禪師說：『手巾寸半布。』 問：『萬法歸一，一歸何處？』 禪師說：『沒有一個不問的。』 問：『什麼是極則事？』 禪師說：『空王殿里登九五，野老門前不立人。』 問：『隨緣認得時如何？』 禪師說：『未認得時作么生？』 禪師是新羅國人。自從百丈禪師統領大眾所度化的弟子中，道亙等共有七人，各自跟隨參學，弘化一方。禪師圓寂后，門人畫了他的畫像，法眼禪師讚頌說：『對著眼睛誰能畫出蟾蜍的光輝？碧池的日面和月面，輪圓如須彌山（佛教中的聖山）。一指月面上的毫毛。明照禪師說：違背方向，方向的塵埃無法指明。大悲從何而起？我說，玄妙的功用，哪裡分得清是非？』

筠州黃檗山慧禪師，是洛陽人。年少時出家，學習經論。因為增加受菩薩戒而嘆息說：『大士所受的律儀與我原本所受的聲聞戒，都是止持作犯。然而在篇聚的增減、支本的通別、制定的意義上卻有差別。既微細難以防範，又在攝善中未曾行於少分，更何況饒益有情呢？而且世間的泡影幻滅，身命又有什麼可留戀的呢？』因此停止講課，想要將身體捐獻到水中，餵養鱗甲之類的生物。念頭已定，將要行動，偶然...

【English Translation】 English version Asked: Where did the monk go? Answered: He left at that time. Touzi (name of a Zen master) said: 'Thirty years of learning horsemanship, but yesterday I was kicked by a donkey.' After the master took residence, a monk asked: 'What is learning through events?' The master said: 'Wearing clothes and sweeping the floor.' Asked: 'What is learning through principles?' The master said: 'Riding an ox to remove filth.' Asked: 'What about the matter beyond?' The master said: 'The vast expanse does not收(shōu, collect).' (meaning it encompasses everything) Asked: 'How to blend into the sentence within sound and form?' The master said: 'Not distinguishing is not enough.' Asked: 'How to separately practice a sentence outside of sound and form?' The master said: 'Difficult to encounter and impossible to obtain.'

The Abbot An of Baizhang (name of a mountain) in Hongzhou (ancient Chinese province), also known as Zen Master Mingzhao (name of the Zen master) (tenth generation abbot). Asked: 'What is the substance of the One Treasury of Perfect Light (referring to Buddha-nature)?' The master said: 'Thank you for coming from afar.' Asked: 'Could it be the One Treasury of Perfect Light?' The master said: 'Have another bowl of tea.' Asked: 'What is the family style of the abbot?' The master said: 'A hand towel of half an inch of cloth.' Asked: 'All dharmas return to one, where does the one return to?' The master said: 'There isn't one who doesn't ask.' Asked: 'What is the ultimate matter?' The master said: 'Ascending to the ninth five in the Empty King's Palace, no one stands before the gate of the old farmer.' Asked: 'What happens when one recognizes it according to conditions?' The master said: 'What did you do when you didn't recognize it?' The master was from the country of Silla (ancient Korean kingdom). Since Baizhang (name of a Zen master) led the disciples he converted, there were seven people including Daogeng (name of a monk), each following and studying, transforming in one direction. After the master passed away, the disciples painted his portrait. Zen Master Fayan (name of a Zen master) praised it, saying: 'Who can paint the radiance of the toad facing the eyes? The sun face and moon face of the green pond, the wheel is round like Mount Sumeru (sacred mountain in Buddhism). A hair on the moon face of one finger. Zen Master Mingzhao said: Violating the direction, the dust of the direction cannot be pointed out. Where does great compassion arise from? I say, the mysterious function, how can right and wrong be distinguished?'

Zen Master Hui of Huangbo Mountain (name of a mountain) in Yunzhou (ancient Chinese province), was from Luoyang (ancient Chinese capital). He left home at a young age and studied scriptures and treatises. Because of increasing the acceptance of the Bodhisattva precepts, he sighed and said: 'The precepts of the Bodhisattva and the Sravaka (hearer) precepts I originally received both involve stopping, maintaining, acting, and committing offenses. However, there are differences in the increase and decrease of the sections, the distinction between branches and roots, and the meaning of the regulations. It is both subtle and difficult to prevent, and in the collection of good, I have never practiced even a small part, let alone benefiting sentient beings? Moreover, what is there to cherish in the fleeting and illusory life in the world?' Therefore, he stopped lecturing, wanting to donate his body to the water to feed creatures like scales and shells. The thought was settled, and he was about to act, when he accidentally...

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二禪者接之款話。謂南方頗多知識。師何滯於一隅也。師從此回志參尋。屬關津嚴緊。乃謂守吏曰。吾非玩山水。誓求祖道。他日必不忘恩也。守者察其志遂不苛留。且謂之曰。師既為法忘身。回時愿無吝所聞。師欣謝直造疏山。時仁和尚坐法堂受參。師先顧視大眾然後致問曰。剎那便去時如何。疏山曰逼塞。虛空汝作么生去。師曰。逼塞虛空不如不去。疏山便休。師下堂參第一座。第一座曰。適觀座主只對和尚語甚奇特。師曰。此乃率爾實自偶然。敢望慈悲開示愚迷。第一座曰。一剎那間還有擬議否。師于言下頓省禮謝。退于茶堂悲喜交盈。如是三日。尋住黃檗山聚眾開法(第二世住)終於本山。今塔中全身如生。

隋州隋城山護國院守澄凈果大師。問如何是佛師曰。遮驢漢問盡大地是一隻眼底人來師如何。師曰。階下漢。問諸佛不倒處什麼人履踐。師曰。聃耳鬅頭。曰何人通得彼中信。師曰。驢面獸腮。問隨緣認得時如何。師曰錯。問如何是西來意。師曰。一人傳虛萬人傳實。問不落於將手如何是太阿。師曰。七星光采耀六國罷煙塵。

洛京長水靈泉歸仁禪師。問如何是祖師意。師曰。仰面獨揚眉回頭自拍手。問如何是祖師西來的的意。師曰。洛河水逆流。問如何是和尚家風。師曰。騎牛戴席帽過水

【現代漢語翻譯】 現代漢語譯本 二禪的僧人熱情地接待了他，說道：『南方有很多有學識的人，您為什麼滯留在一個地方呢？』 於是，禪師改變了主意，開始四處參訪。當時關卡檢查很嚴格，禪師就對守關的官吏說：『我不是爲了遊山玩水，而是立誓尋求佛祖的真道。將來一定不會忘記您的恩德。』 守關的官吏觀察到他的志向，就沒有苛刻地阻攔他，並且對他說：『禪師既然爲了佛法而忘卻自身，回來的時候希望不要吝惜您所學到的知識。』 禪師高興地道謝，直接前往疏山。當時，仁和尚正在法堂接受僧眾的參拜。禪師先環顧了一下大眾，然後提問道：『剎那間離去的時候，會是怎樣？』 疏山回答說：『逼塞虛空，你打算怎麼離去？』 禪師說：『逼塞虛空，不如不去。』 疏山便不再作答。禪師走下法堂，去參拜第一座。第一座說：『剛才觀察座主（指疏山）回答和尚的話，非常奇特。』 禪師說：『這只是我隨意說出的，確實是偶然。希望您慈悲開示，解除我的愚昧。』 第一座說：『在一剎那間，還有思慮嗎？』 禪師在聽了這句話后，立刻領悟，行禮道謝。退到茶堂后，悲喜交加，持續了三天。之後，禪師住在黃檗山，聚集僧眾，開始弘揚佛法（第二次住持）。最終在本山圓寂。現在塔中的全身像栩栩如生。

隋州隋城山護國院的守澄凈果大師問道：『什麼是佛？』 禪師回答說：『這個蠢驢，問遍大地，所有的人都是一隻眼的人，我該怎麼回答你？』 禪師反問道：『臺階下的人。』 凈果大師問道：『諸佛不顛倒的境界，是什麼人能夠踐行的？』 禪師回答說：『大耳朵，蓬亂的頭髮。』 凈果大師說：『什麼人能夠傳遞那邊的資訊？』 禪師回答說：『驢臉，野獸的腮幫。』 凈果大師問道：『隨順因緣而認識的時候，會怎麼樣？』 禪師回答說：『錯。』 凈果大師問道：『什麼是西來意？』 禪師回答說：『一人傳虛，萬人傳實。』 凈果大師問道：『不落於將手，什麼是太阿（tài ā，寶劍名）？』 禪師回答說：『七星的光彩照耀，六國停止了戰爭。』

洛京長水靈泉的歸仁禪師問道：『什麼是祖師意？』 禪師回答說：『仰面獨自揚眉，回頭揮手。』 歸仁禪師問道：『什麼是祖師西來的真意？』 禪師回答說：『洛河水倒流。』 歸仁禪師問道：『什麼是和尚的家風？』 禪師回答說：『騎牛戴席帽過水。』

【English Translation】 English version A Chan (Zen) monk received him warmly, saying, 'There are many knowledgeable people in the South, why do you linger in one place?' Thereupon, the Chan master changed his mind and began to travel around seeking instruction. At that time, the checkpoints were strictly guarded, so the Chan master said to the guard officer, 'I am not here to enjoy the scenery, but to vow to seek the true path of the Buddha. I will certainly not forget your kindness in the future.' The guard officer observed his aspiration and did not strictly stop him, and said to him, 'Since the Chan master forgets himself for the sake of the Dharma, I hope you will not be stingy with what you have learned when you return.' The Chan master thanked him happily and went directly to Shushan (name of a mountain). At that time, Abbot Ren (name of the abbot) was in the Dharma hall receiving the monks' worship. The Chan master first looked around the assembly, and then asked, 'What will happen when one departs in an instant?' Shushan replied, 'If you block up the void, how do you intend to leave?' The Chan master said, 'Blocking up the void is worse than not leaving.' Shushan then stopped answering. The Chan master went down from the Dharma hall to pay respects to the First Seat. The First Seat said, 'I just observed that the abbot (referring to Shushan) answered the monk's words very strangely.' The Chan master said, 'This is just something I said casually, it was indeed accidental. I hope you will mercifully enlighten me and dispel my ignorance.' The First Seat said, 'Is there still deliberation in an instant?' After hearing these words, the Chan master immediately understood, bowed and thanked him. After retreating to the tea room, he was filled with both sorrow and joy, which lasted for three days. After that, the Chan master lived in Huangbo Mountain (name of a mountain), gathered monks, and began to promote the Dharma (second time as abbot). He eventually passed away in this mountain. Now the full-body statue in the pagoda is lifelike.

Shoucheng Jingguo (name of a monk) Great Master of Huguo (Protect the Nation) Temple on Suicheng Mountain (name of a mountain) in Suizhou (name of a place) asked, 'What is Buddha?' The Chan master replied, 'This stupid donkey, asking all over the earth, all people are one-eyed, how should I answer you?' The Chan master asked back, 'The person under the steps.' Jingguo Great Master asked, 'What kind of person can practice the realm where all Buddhas do not fall?' The Chan master replied, 'Big ears, messy hair.' Jingguo Great Master said, 'What kind of person can transmit the information from there?' The Chan master replied, 'Donkey face, beastly cheeks.' Jingguo Great Master asked, 'What will happen when one recognizes according to conditions?' The Chan master replied, 'Wrong.' Jingguo Great Master asked, 'What is the meaning of the Westward Journey?' The Chan master replied, 'One person transmits falsehood, ten thousand people transmit truth.' Jingguo Great Master asked, 'Without using hands, what is Tai'a (name of a precious sword)?' The Chan master replied, 'The light of the seven stars shines, and the six kingdoms cease fighting.'

Guiren (name of a monk) Chan Master of Changshui Lingquan (name of a temple) in Luojing (name of a place) asked, 'What is the meaning of the Patriarch?' The Chan master replied, 'Raising eyebrows alone while looking up, waving hands while turning head.' Guiren Chan Master asked, 'What is the true meaning of the Patriarch's coming from the West?' The Chan master replied, 'The Luo River flows backward.' Guiren Chan Master asked, 'What is the style of the abbot's family?' The Chan master replied, 'Riding a cow, wearing a straw hat, crossing the water.'

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著靴衫。

延州伏龍山延慶院奉璘禪師。問如何是和尚家風。師曰。橫身臥海。日裡挑燈。問如何是伏龍境。師曰。山峻水流急三春足異華。問和尚還愛財色也無。師曰。愛曰既是善知識。為什麼卻愛財愛色。師曰。知恩者少負恩者多。師問火頭。培火了未。曰低聲。師曰。什麼處得遮訊息來。曰不假多言。師曰。省錢易飽吃了還饑。問如何是和尚家風。師曰。長齏冷飯。曰又太寂寞生。師曰。僧家合如是。

安州大安山省禪師(第三世住)問失路迷人請師直指。師曰。三門前去。問舉步臨危請師指月。師曰。不指月。曰為什麼不指月。師曰。臨坑不推人。問離四句絕百非請和尚道。師曰。我王庫內無如是刀。問重重關鎖資訊不通時如何。師曰。爭得到遮里。曰到后如何。師曰。彼中事作么生。問如何是真中真。師曰。十字路頭泥佛子。

洪州大雄山百丈超禪師海東人也。問祖意與教意同別。師曰。金雞玉兔聽繞須彌。問日落西山去林中事若何。師曰。洞深云出晚。澗曲水流遲。僧辭問曰。今日下山有人問和尚說什麼法。向他道什麼。師曰。但向他道。大雄山上虎生師子兒。

洪州天王院和尚。問國內按劍者是誰。師曰。天王。問百骸俱潰散一物鎮長靈如何。師曰。不墮無壞爛。問如何是佛

【現代漢語翻譯】 現代漢語譯本： 著靴衫（穿著靴子的僧人）。

延州伏龍山延慶院奉璘禪師（奉璘禪師，延州伏龍山延慶院的住持）。問：『如何是和尚家風？』師曰：『橫身臥海，日裡挑燈。』問：『如何是伏龍境？』師曰：『山峻水流急，三春足異華。』問：『和尚還愛財色也無？』師曰：『愛。』曰：『既是善知識（指有德行的僧人），為什麼卻愛財愛色？』師曰：『知恩者少，負恩者多。』師問火頭（廚房的僧人）：『培火了未？』曰：『低聲。』師曰：『什麼處得遮訊息來？』曰：『不假多言。』師曰：『省錢易飽，吃了還饑。』問：『如何是和尚家風？』師曰：『長齏冷飯。』曰：『又太寂寞生。』師曰：『僧家合如是。』

安州大安山省禪師（省禪師，第三世住持）。問：『失路迷人，請師直指。』師曰：『三門前去。』問：『舉步臨危，請師指月。』師曰：『不指月。』曰：『為什麼不指月？』師曰：『臨坑不推人。』問：『離四句絕百非（佛教用語，指超越一切言語概念），請和尚道。』師曰：『我王庫內無如是刀。』問：『重重關鎖，資訊不通時如何？』師曰：『爭得到遮里？』曰：『到后如何？』師曰：『彼中事作么生？』問：『如何是真中真？』師曰：『十字路頭泥佛子。』

洪州大雄山百丈超禪師（百丈超禪師，洪州大雄山住持，海東人）。問：『祖意與教意同別？』師曰：『金雞玉兔聽繞須彌（須彌山，佛教中的聖山）。』問：『日落西山去，林中事若何？』師曰：『洞深云出晚，澗曲水流遲。』僧辭問曰：『今日下山，有人問和尚說什麼法？向他道什麼？』師曰：『但向他道，大雄山上虎生師子兒。』

洪州天王院和尚（天王院的和尚）。問：『國內按劍者是誰？』師曰：『天王。』問：『百骸俱潰散，一物鎮長靈如何？』師曰：『不墮無壞爛。』問：『如何是佛？』

【English Translation】 English version: Zhuó xuē shān (A monk wearing boots).

Chánshī Fèng Lín of Yánqìng Monastery on Fúlóng Mountain in Yán Prefecture (Chán Master Fenglin, abbot of Yanqing Monastery on Fulong Mountain in Yan Prefecture). Asked: 'What is the family style of the abbot?' The Master said: 'Lying across the sea, holding a lamp in broad daylight.' Asked: 'What is the realm of Fulong?' The Master said: 'The mountain is steep, the water flows swiftly, and the three months of spring are full of unusual flowers.' Asked: 'Does the abbot still love wealth and beauty?' The Master said: 'Loves.' Said: 'Since you are a virtuous teacher (referring to a monk with virtue), why do you still love wealth and beauty?' The Master said: 'Few are grateful, many are ungrateful.' The Master asked the cook (the monk in the kitchen): 'Is the fire stoked?' Replied: 'In a low voice.' The Master said: 'Where did you get this news?' Replied: 'No need for much talk.' The Master said: 'Saving money is easy to be full, but eating still makes you hungry.' Asked: 'What is the family style of the abbot?' The Master said: 'Long pickles and cold rice.' Said: 'Isn't that too lonely?' The Master said: 'A monk should be like this.'

Chánshī Shěng of Dà'ān Mountain in Ān Prefecture (Chán Master Sheng, the third abbot). Asked: 'A lost person who has lost his way, please guide me directly.' The Master said: 'Go in front of the three gates.' Asked: 'Taking a step into danger, please point to the moon.' The Master said: 'I won't point to the moon.' Said: 'Why not point to the moon?' The Master said: 'I won't push someone into a pit.' Asked: 'Beyond the four phrases and free from the hundred negations (Buddhist terms, referring to transcending all language concepts), please tell me, Abbot.' The Master said: 'There is no such knife in my king's treasury.' Asked: 'When the layers of locks are heavy and information cannot be communicated, what should I do?' The Master said: 'How did you get here?' Said: 'What after arriving?' The Master said: 'What's going on over there?' Asked: 'What is the truest of the true?' The Master said: 'A mud Buddha at the crossroads.'

Chánshī Chāo of Bǎizhàng on Dàxióng Mountain in Hóng Prefecture (Chán Master Chao of Baizhang, abbot of Daxiong Mountain in Hong Prefecture, a person from Haidong). Asked: 'Are the intentions of the patriarch and the teachings the same or different?' The Master said: 'The golden rooster and jade rabbit listen, circling Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism).' Asked: 'When the sun sets in the west, what happens in the forest?' The Master said: 'The cave is deep and the clouds come out late, the stream is winding and the water flows slowly.' The monk bid farewell and asked: 'Today I am going down the mountain, if someone asks what Dharma the abbot speaks, what should I tell them?' The Master said: 'Just tell them, on Daxiong Mountain, a tiger gave birth to a lion cub.'

The monk of Tiānwáng Monastery in Hóng Prefecture (The monk of Tianwang Monastery). Asked: 'Who is the one who holds the sword in the country?' The Master said: 'The Heavenly King.' Asked: 'When all the bones are scattered, how does one thing eternally guard the spirit?' The Master said: 'It does not fall into non-existence or decay.' Asked: 'What is Buddha?'

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。師曰錯。

常州正勤院蘊禪師(第一世住)魏府人也。姓韓氏。幼而出家老有童顏。得法于疏山之室。僧問師唱誰家曲宗風事若何。師曰。適然簫韶外六律不能過。曰不過底事作么生。師曰。聲前拍不散句后覓無蹤。僧問。如何是正勤一條路。師曰。泥深三尺。曰如何得到。師曰。阇梨從什麼處來。問如何是。禪師曰。石里蓮華火里泉。曰如何是道。師曰。楞伽峰頂一莖草。曰禪道相去多少。師曰。泥人落水木人撈。師晉天福中將順寂。預告大眾。及期闔城士女奔走至院。師囑付訖。怡然坐化。門人葬于院后。經二稔發塔睹全身。儼然發爪俱長。乃于城東阇維。收舍利真骨重建塔。

襄州后洞山和尚。問道有又無時如何。師曰。龍頭蛇尾腰間一劍。

京兆三相和尚。問如何是無縫塔。師曰。覓縫不得。曰如何是塔中人。師曰。對面不得見。

前樂普元安禪師法嗣

京兆永安院善靜禪師京兆人也。姓王氏。父任牧守。母因夢金像覺而有娠。師幼習儒學博通群言。年二十七忽厭浮幻。潛詣終南山禮廣度禪師披削受具。唐天覆中南謁樂普安禪師。師器之容其入室。仍典園務力營眾事。有僧辭樂普。樂普曰。四面是山阇梨向什麼處去。僧無對。樂普曰。限汝十日內下語得中即從汝發去。其僧

【現代漢語翻譯】 現代漢語譯本：

師父說：『錯了。』

常州正勤院蘊禪師（第一世住持），魏府人，姓韓，自幼出家，年老卻有孩童般的容顏。他從疏山那裡得法。有僧人問：『師父唱的是誰家的曲子？宗風是怎樣的？』 蘊禪師說：『恰好是《簫韶》之外的音律，其他的都不能超過。』 僧人問：『不能超過又是怎麼回事？』 蘊禪師說：『聲音發出之前，節拍不會散亂；語句說完之後，就再也找不到軌跡。』 僧人問：『如何是正勤的一條路？』 蘊禪師說：『泥深三尺。』 僧人問：『如何才能到達？』 蘊禪師說：『你從哪裡來？』 僧人問：『什麼是禪？』 蘊禪師說：『石頭裡的蓮花，火焰中的泉水。』 僧人問：『什麼是道？』 蘊禪師說：『楞伽峰（Laṅkā Peak）頂上的一根草。』 僧人問：『禪和道相差多少？』 蘊禪師說：『泥人落水，木頭人打撈。』 蘊禪師在晉天福年間將要圓寂，預先告訴了大家。到了那一天，全城的百姓都趕到寺院。蘊禪師囑咐完畢，安詳地坐化了。弟子們將他安葬在寺院後面。過了兩年，打開塔，看見他的全身，仍然栩栩如生，頭髮和指甲都長長了。於是就在城東火化，收取捨利（śarīra）和真骨，重新建塔。

襄州后洞山和尚，問道：『說有也有，說無也無時，如何是好？』 師父說：『龍頭蛇尾，腰間一把劍。』

京兆三相和尚，問：『如何是無縫塔？』 師父說：『找不到縫隙。』 問：『如何是塔中人？』 師父說：『對面也看不見。』

前樂普元安禪師的法嗣

京兆永安院善靜禪師，京兆人，姓王。他的父親擔任牧守，母親因為夢見金像而懷孕。善靜禪師從小學習儒學，博通各種學說。二十七歲時，忽然厭倦了虛幻的生活，偷偷地到終南山拜見廣度禪師，剃度受戒。唐朝天覆年間，南下拜見樂普安禪師。樂普禪師很器重他，允許他進入內室，並讓他管理園務，努力經營寺院事務。有僧人向樂普禪師告辭，樂普禪師說：『四面都是山，你打算往哪裡去？』 僧人無言以對。樂普禪師說：『限你十天之內說出符合禪意的話，說得中肯就讓你走。』 那僧人...

【English Translation】 English version:

The Master said: 'Wrong.'

Chan Master Yun (蘊禪師) of Zhengqin Monastery (正勤院) in Changzhou (常州), originally from Wei Prefecture (魏府), was named Han (韓). He became a monk in his youth and retained a youthful appearance even in old age. He received the Dharma from Shushan (疏山). A monk asked: 'Whose tune does the Master sing? What is the style of the school?' The Master said: 'It is just outside the Xiao Shao (《簫韶》) music; the other six tones cannot surpass it.' The monk asked: 'What is it that cannot be surpassed?' The Master said: 'Before the sound, the beat does not scatter; after the phrase, no trace can be found.' A monk asked: 'What is the one road of Zhengqin?' The Master said: 'The mud is three feet deep.' The monk asked: 'How can one arrive?' The Master said: 'Where do you come from?' A monk asked: 'What is Chan?' The Master said: 'A lotus in a stone, a spring in a fire.' A monk asked: 'What is the Dao?' The Master said: 'A blade of grass on the peak of Laṅkā Peak (楞伽峰).' A monk asked: 'How far apart are Chan and the Dao?' The Master said: 'A clay man falls into the water, a wooden man tries to retrieve him.' In the Tianfu era (天福) of the Jin Dynasty (晉), Chan Master Yun was about to pass away and informed the assembly in advance. On that day, the gentry and commoners of the entire city rushed to the monastery. After giving his instructions, Chan Master Yun passed away peacefully in a seated posture. His disciples buried him behind the monastery. After two years, they opened the stupa and saw his entire body, still lifelike, with his hair and nails having grown. Thereupon, they cremated him in the east of the city, collected his śarīra (舍利) and true bones, and rebuilt the stupa.

Venerable Houtongshan (后洞山) of Xiangzhou (襄州) asked: 'When it is said to be both existent and nonexistent, what is it?' The Master said: 'A dragon's head and a snake's tail, a sword at the waist.'

Venerable Sanxiang (三相) of Jingzhao (京兆) asked: 'What is a seamless stupa?' The Master said: 'One cannot find a seam.' Asked: 'What is the person inside the stupa?' The Master said: 'One cannot see him face to face.'

Successor of the former Chan Master Yuan'an (元安) of Lepu (樂普)

Chan Master Shanjing (善靜) of Yongan Monastery (永安院) in Jingzhao (京兆), was a native of Jingzhao, surnamed Wang (王). His father served as a governor. His mother conceived after dreaming of a golden statue. Chan Master Shanjing studied Confucianism from a young age and was well-versed in various doctrines. At the age of twenty-seven, he suddenly became weary of the illusory world and secretly went to Zhongnan Mountain (終南山) to pay respects to Chan Master Guangdu (廣度), where he had his head shaved and received the precepts. During the Tianfu era (天復) of the Tang Dynasty (唐), he went south to visit Chan Master Le'an (樂普安). Chan Master Le'an valued him greatly, allowed him to enter his room, and put him in charge of managing the garden and diligently managing the monastery's affairs. A monk bid farewell to Chan Master Le'an, who said: 'Surrounded by mountains on all sides, where do you intend to go?' The monk was speechless. Chan Master Le'an said: 'I give you ten days to utter a phrase that is in line with Chan; if it is appropriate, I will allow you to leave.' That monk...

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冥搜久之無語。因經行偶入園中。師怪問曰。上座豈不是辭去。今何在此。僧具陳所以堅請代語。師不得已代曰。竹密豈妨流水過。山高那阻野云飛。其僧喜踴師囑之曰。只對和尚。不須言是善靜語也。僧遂白樂普。樂普曰。誰下此語。曰某甲。樂普曰。非汝之語。其僧具言園頭所教。樂普至晚上堂謂眾曰。莫輕園頭。他日住一城隍五百人常隨也。師尋辭樂普。北還故山結盧而止。道俗歸向。復游峨眉回住興元。連帥王公禮重。后歸故鄉屬兵火之後舊寺荒廢。節帥創永安禪苑以居之。徒眾五百餘。僧問。知有道不得時如何。師曰。知有個什麼。曰不可無也。師曰。恁么即合道得。曰道即不無爭奈語偏。師曰。水凍魚難躍山寒花發遲問如何是衲衣向上事。師曰。龍魚不出海水月不吞光。問不可以智知不可以識識時如何。師曰。鶴鷺並頭蹋雪睡。月明驚起兩遲疑問如何。是西來意。師曰。壁上畫枯松蜂來不見蕊。問牛頭未見四祖時如何。師曰。異境靈松睹者皆羨。曰見后如何師曰。葉落已枝摧風來不得韻。問如何得生如來家。師曰。披衣望曉論劫不明。曰劫后如何明。師曰。一句不可得。師往游棘道。避昭宗蒙塵之亂。以漢開運丙午歲冬。鳴犍稚集僧囑累。入方丈東向右脅而化。壽八十有九。臘六十。敕謚凈悟禪師。

【現代漢語翻譯】 現代漢語譯本 冥思苦索很久也沒有找到合適的語句。一次偶然在園中經行，樂普禪師奇怪地問道：『上座不是已經辭別了嗎？現在為何在這裡？』僧人詳細地說明了情況，並懇請善靜禪師代為回答。善靜禪師不得已代為說了兩句：『竹子茂密不妨礙流水經過，山高又怎能阻擋野云飛翔。』那僧人高興地走了。善靜禪師囑咐他說：『只對和尚說，不要說是善靜說的。』僧人於是稟告樂普禪師。樂普禪師問：『是誰說的這句話？』僧人回答：『是弟子說的。』樂普禪師說：『不是你說的。』僧人於是把園頭（負責管理園子的僧人）教他的話如實說了。樂普禪師晚上升座說法時對大眾說：『不要輕視園頭，他日後會住持一座城隍，常有五百人跟隨。』 善靜禪師不久辭別樂普禪師，回到北方故鄉，結廬隱居。道俗之人紛紛歸向他。後來又遊歷峨眉山，返回興元居住。連帥王公對他非常尊敬。之後回到故鄉，正趕上兵火戰亂之後，舊寺荒廢。節度使建立永安禪苑讓他居住，徒弟有五百多人。有僧人問：『知道有道，但不得其時，該怎麼辦？』善靜禪師說：『知道有個什麼？』僧人說：『不可沒有道啊。』善靜禪師說：『這樣就應該合於道。』僧人說：『道確實不缺，只是言語表達有所偏頗。』善靜禪師說：『水凍結了魚難以跳躍，山寒冷了花開放得遲緩。』 問：『如何是衲衣（僧人的衣服）向上事？』善靜禪師說：『龍魚不離開海水，月亮不吞噬光芒。』問：『不可以智知，不可以識識的時候，該怎麼辦？』善靜禪師說：『鶴和鷺並排著在雪地裡睡覺，月亮明亮時驚醒，各自遲疑。』問：『如何是西來意（禪宗的宗旨）？』善靜禪師說：『墻壁上畫著枯萎的松樹，蜜蜂來了也找不到花蕊。』問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』善靜禪師說：『奇異的景色和靈秀的松樹，看到的人都讚美。』問：『見后如何？』善靜禪師說：『樹葉凋落，樹枝折斷，風來了也得不到韻味。』問：『如何才能生在如來家？』善靜禪師說：『披著袈裟盼望天亮，討論劫數也無法明白。』問：『劫后如何明白？』善靜禪師說：『一句話也不可得。』 善靜禪師前往遊歷棘道，躲避昭宗皇帝蒙難的戰亂。在漢開運丙午年冬天，敲響犍稚（召集僧眾的法器）召集僧眾，囑咐完畢，進入方丈室，面向東方，右脅而臥圓寂。享年八十九歲，僧臘六十年。皇帝敕謚為凈悟禪師。

【English Translation】 English version After searching for a long time, he remained silent. Once, while walking in the garden, Zen Master Lepu (name of a Zen master) asked in surprise: 'Venerable monk, haven't you already resigned? Why are you here now?' The monk explained the situation in detail and earnestly requested Zen Master Shanjing (name of the monk) to answer on his behalf. Zen Master Shanjing reluctantly said: 'Dense bamboo cannot hinder the flowing water; high mountains cannot stop the wild clouds from flying.' The monk left happily. Zen Master Shanjing instructed him: 'Just tell the abbot, don't say it was Shanjing who said it.' The monk then reported to Zen Master Lepu. Zen Master Lepu asked: 'Who said these words?' The monk replied: 'I did.' Zen Master Lepu said: 'Those are not your words.' The monk then truthfully told him what the gardener monk had taught him. That evening, Zen Master Lepu ascended the Dharma seat and said to the assembly: 'Do not underestimate the gardener monk, for in the future he will reside in a city, and five hundred people will always follow him.' Soon after, Zen Master Shanjing bid farewell to Zen Master Lepu and returned to his old home in the north, where he built a hut and lived in seclusion. People, both monks and laypeople, flocked to him. Later, he traveled to Mount Emei and returned to live in Xingyuan. The military governor Wang Gong (name of a person) greatly respected him. Later, he returned to his hometown, only to find the old temple in ruins after the ravages of war. The military commissioner built Yong'an Zen Monastery for him to reside in, and he had more than five hundred disciples. A monk asked: 'Knowing there is the Dao (the Way), but not finding the right time, what should one do?' Zen Master Shanjing said: 'Knowing what is there?' The monk said: 'One cannot be without the Dao.' Zen Master Shanjing said: 'Then one should be in accordance with the Dao.' The monk said: 'The Dao is indeed not lacking, but the expression is somewhat biased.' Zen Master Shanjing said: 'When the water freezes, the fish find it difficult to leap; when the mountain is cold, the flowers bloom late.' Asked: 'What is the matter beyond the kasaya (monk's robe)?' Zen Master Shanjing said: 'The dragon fish does not leave the sea, and the moon does not swallow the light.' Asked: 'When one cannot know with intellect and cannot recognize with consciousness, what should one do?' Zen Master Shanjing said: 'Cranes and egrets sleep side by side in the snow, startled awake by the bright moon, each hesitating.' Asked: 'What is the meaning of Bodhidharma's (founder of Zen Buddhism) coming from the West?' Zen Master Shanjing said: 'A withered pine tree is painted on the wall, and bees come but find no pistil.' Asked: 'What was it like when Niu-tou Fa-jung (name of a Zen master) had not yet met the Fourth Patriarch (Daoxin, name of a Zen master)?' Zen Master Shanjing said: 'The strange scenery and spiritual pine trees are admired by all who see them.' Asked: 'What was it like after meeting him?' Zen Master Shanjing said: 'The leaves have fallen, the branches are broken, and the wind cannot find any rhyme.' Asked: 'How can one be born into the family of the Tathagata (Buddha)?' Zen Master Shanjing said: 'Wearing the robe and waiting for dawn, discussing kalpas (aeons) does not bring understanding.' Asked: 'How can one understand after the kalpa?' Zen Master Shanjing said: 'Not a single word can be obtained.' Zen Master Shanjing traveled to Jidao, seeking refuge from the chaos of Emperor Zhaozong's (name of an emperor) troubles. In the winter of the Bingwu year of the Kaiyun era of the Han Dynasty, he struck the gandi (a gong used to summon monks) to gather the monks, gave his final instructions, and entered the abbot's room, facing east, lying on his right side, and passed away. He was eighty-nine years old, with sixty years as a monk. The emperor posthumously bestowed upon him the title of Zen Master Jingwu (Pure Enlightenment).

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蘄州烏牙山彥賓禪師。問未作人身以前作什麼來。師曰。三腳石牛坡上走。一枝瑞氣月前分。問匹馬單槍直入時如何。師曰。饒爾雄信解拈槍。猶較秦王一步在。問久戰沙場為什麼功名不就。師曰。雙鵰隨箭落李廣不當名。問百步穿楊中的者誰。師曰。將軍不上便橋。金牙徒勞拈筈。問螮蝀飲雲根時如何。師曰。金輪天子下閻浮。鐵饅頭上金花異。

鳳翔府青峰山傳楚禪師涇州人也。性淳貌古眼有三角。承樂普開示心地俾宰于眾事。一日樂普問曰。院主汝去什麼處來。師曰。掃雪來。曰雪深多少。師曰。樹上總是。曰得即也得。汝向後有山住個雪窟定矣。自受記乃訪于白水。白水問。樂普有生機一路是否。師曰是。白水曰。止卻生路向熟路上來。師曰。生路上死人無數。熟路上不著活漢。白水曰。此是樂普底爾作么生。師曰。非但樂普夾山亦不奈何。曰夾山為什麼不奈何。師曰。不見道生機一路。師住後有僧問。佛魔未現向什麼處應。師曰。諸上座聽只對。問如何是臨機一句。師曰。便道將來。曰請和尚道。師曰。穿過髑髏不知痛處。問如何是明瞭底人一句。師曰。駿馬寸步不移。鈍鳥升騰出路。

鄧州中度和尚。問海內不逢師如何是寰中主。師曰。金雞常報曉時人不自知。問如何是暗中明鏡。師曰

【現代漢語翻譯】 現代漢語譯本： 蘄州烏牙山彥賓禪師，有人問：『未投胎做人之前是什麼？』 禪師說：『三腳石牛在山坡上走，一枝吉祥之氣在月亮前顯現。』 有人問：『單槍匹馬直入敵陣時如何？』 禪師說：『即使你像王雄信那樣善於用槍，也比秦王慢了一步。』 有人問：『久經沙場為什麼功名不就？』 禪師說：『雙鵰隨箭落下，李廣不以善射聞名。』 有人問：『百步穿楊，射中的是誰？』 禪師說：『將軍不上便橋，即使有金牙箭鏃也徒勞無功。』 有人問：『彩虹（螮蝀）在雲根處飲水時如何？』 禪師說：『金輪聖王降臨閻浮提（Jambudvipa，指我們所居住的這個世界），鐵饅頭上開出奇異的金花。』

鳳翔府青峰山傳楚禪師，是涇州人。他天性淳樸，相貌古怪，眼睛有三個角。他接受樂普（Yuepu，禪師名）的開示，明白了心地，並被委任管理寺院事務。一天，樂普問：『院主，你從哪裡來？』 傳楚禪師說：『掃雪回來。』 樂普說：『雪有多深？』 傳楚禪師說：『樹上都是雪。』 樂普說：『明白了就好。你以後會住在山裡的雪窟里。』 傳楚禪師接受了樂普的預言后，去拜訪白水（Baishui，禪師名）。白水問：『樂普還有一線生機嗎？』 傳楚禪師說：『有。』 白水說：『停止生路，走熟路吧。』 傳楚禪師說：『生路上死了無數人，熟路上沒有活人。』 白水說：『這是樂普的境界，你怎麼樣？』 傳楚禪師說：『不僅樂普，夾山（Jiashan，禪師名）也無可奈何。』 白水說：『夾山為什麼無可奈何？』 傳楚禪師說：『你沒聽說過一線生機嗎？』 傳楚禪師住持寺院后，有僧人問：『佛和魔沒有顯現時，應該如何應對？』 傳楚禪師說：『各位，聽著回答。』 有人問：『什麼是臨機一句？』 傳楚禪師說：『說出來聽聽。』 那人說：『請和尚說。』 傳楚禪師說：『穿過頭骨，卻不知道痛在何處。』 有人問：『什麼是明瞭之人的一句話？』 傳楚禪師說：『駿馬寸步不移，笨鳥也能升騰出路。』

鄧州中和尚，有人問：『海內沒有遇到老師，什麼是寰中之主？』 禪師說：『金雞常常報曉，但人們自己不知道。』 有人問：『什麼是暗中明鏡？』 禪師說：

【English Translation】 English version: Zen Master Yanbin of Wuyashan in Qizhou, someone asked: 'What was it before it became a human being?' The Master said: 'A three-legged stone ox walks on the hillside, a branch of auspicious energy appears before the moon.' Someone asked: 'What about charging straight into the enemy camp with a single horse and spear?' The Master said: 'Even if you are as skilled with a spear as Wang Xiongxin, you are still one step behind King Qin.' Someone asked: 'Why hasn't one achieved fame after a long time on the battlefield?' The Master said: 'Two eagles fall with the arrow, Li Guang is not known for his archery.' Someone asked: 'Who is the one who hits the target at a hundred paces?' The Master said: 'If the general does not cross the Bian Bridge, even with golden-tipped arrows, it is in vain.' Someone asked: 'What about when the rainbow (Di Dong) drinks from the roots of the clouds?' The Master said: 'The Golden Wheel King descends to Jambudvipa (the world we live in), and strange golden flowers bloom on the iron steamed bun.'

Zen Master Chuan Chu of Qingfeng Mountain in Fengxiang Prefecture was a native of Jingzhou. He was simple in nature, had an ancient appearance, and had three corners in his eyes. He received instruction from Yuepu (Zen Master's name), understood the mind-ground, and was appointed to manage the affairs of the monastery. One day, Yuepu asked: 'Abbot, where have you been?' Zen Master Chuan Chu said: 'I came back from sweeping snow.' Yuepu said: 'How deep is the snow?' Zen Master Chuan Chu said: 'It's all on the trees.' Yuepu said: 'Good, you understand. You will live in a snow cave in the mountains in the future.' After receiving Yuepu's prediction, Zen Master Chuan Chu visited Baishui (Zen Master's name). Baishui asked: 'Does Yuepu still have a line of vitality?' Zen Master Chuan Chu said: 'Yes.' Baishui said: 'Stop the path of life and take the familiar path.' Zen Master Chuan Chu said: 'Countless people have died on the path of life, and no living person is found on the familiar path.' Baishui said: 'This is Yuepu's realm, what about you?' Zen Master Chuan Chu said: 'Not only Yuepu, but also Jiashan (Zen Master's name) can do nothing about it.' Baishui said: 'Why can't Jiashan do anything about it?' Zen Master Chuan Chu said: 'Haven't you heard of the line of vitality?' After Zen Master Chuan Chu became the abbot, a monk asked: 'When the Buddha and Mara have not appeared, how should one respond?' Zen Master Chuan Chu said: 'Everyone, listen to the answer.' Someone asked: 'What is the phrase for responding to the occasion?' Zen Master Chuan Chu said: 'Say it and let me hear it.' The person said: 'Please, Master, say it.' Zen Master Chuan Chu said: 'Passing through the skull, yet not knowing where the pain is.' Someone asked: 'What is a phrase from a person who understands?' Zen Master Chuan Chu said: 'A fine horse does not move an inch, but a dull bird can rise and find a way out.'

Monk Zhonghe of Dengzhou, someone asked: 'If one does not meet a teacher within the sea, who is the master of the world?' The Master said: 'The golden rooster crows at dawn, but people do not know it themselves.' Someone asked: 'What is a mirror in the dark?' The Master said:

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。萬機昧不得。曰未審照何物。師曰。什麼物不照。問如何是實際理地不受一塵。佛事門中不捨一法。師曰。真常塵不染海內百川流。問請和尚離聲色外答。師曰。木人常對語有性不能言。

嘉州洞溪和尚初問樂普。月樹無根枝覆蔭。請師直指妙幽微。樂普曰。森羅秀處事不相依。淥水千波孤峰自異。師於是領旨承嗣。問蛇師為什麼被蛇吞。師曰。幾度扣門拈不出。

京兆臥龍和尚初開堂。有僧問。杲日符天際。珠光照舊都。浦津通法海。今日意如何。師曰。寶劍暉時豈該明暗。

前江西逍遙山懷忠禪師法嗣

泉州福清院師巍和尚號通玄禪師。僧問。枝分夾嶺的紹逍遙寶座既登法雷請震。師曰。逍遙迥物外物外霞不生。問如何是西來的的意。師曰。立雪未為勞斷臂方為的。曰恁么即一華開五葉芬芳直至今。師曰。因圓三界外果滿十方知。

京兆白雲無休禪師。問路逢猛虎如何降伏。師曰。歸依佛歸依法歸依僧。問如何是白雲境。師曰。月夜樓邊海客愁。

前袁州盤龍山可文禪師法嗣

江州盧山永安凈悟禪師。僧問。如何是出家底事。師曰。萬丈懸崖撒手去。曰如何是不出家底事。師曰。迥殊雪嶺安巢節。有異許由掛一瓢。問六門不通如何通訊。師曰。阇梨外邊與誰相識。

【現代漢語翻譯】 現代漢語譯本： 萬事萬物都無法瞞過它。問：『不知道照的是什麼？』 師父說：『什麼東西不照？』 問：『什麼是實際理地，不受一絲塵埃？佛事門中，又不捨棄一法？』 師父說：『真常的本性，塵埃無法沾染，海內的百川都在流淌。』 問：『請和尚在聲色之外回答。』 師父說：『木頭人經常相對說話，有靈性卻不能言語。』 嘉州洞溪和尚最初問樂普：『月樹沒有根，枝葉覆蓋廕庇，請師父直接指出其中微妙之處。』 樂普說：『森羅萬象顯現之處，事物互不依賴。清澈的水面千波盪漾，孤立的山峰自有不同。』 洞溪和尚於是領悟旨意，繼承法嗣。問：『蛇師為什麼會被蛇吞？』 師父說：『多次叩門也拿不出來。』 京兆臥龍和尚初次開堂，有僧人問：『太陽照耀天邊，珠光照亮舊都，浦口連線法海，今日意圖如何？』 師父說：『寶劍光輝閃耀時，哪裡還有明暗之分？』 前江西逍遙山懷忠禪師的法嗣 泉州福清院師巍和尚，號通玄禪師。僧人問：『從夾嶺分出的枝脈，繼承逍遙的寶座，既然已經登上，請震動法雷。』 師父說：『逍遙自在，超脫於事物之外，事物之外，沒有云霞產生。』 問：『如何是西來的真意？』 師父說：『立雪還算不得辛苦，斷臂才算是真的。』 問：『這樣說來，就是一花開五葉，芬芳一直到現在？』 師父說：『因圓滿於三界之外，果實遍知於十方。』 京兆白雲無休禪師。問：『路上遇到猛虎，如何降伏？』 師父說：『歸依佛，歸依法，歸依僧。』 問：『如何是白雲的境界？』 師父說：『月夜樓邊，海客滿懷愁緒。』 前袁州盤龍山可文禪師的法嗣 江州廬山永安凈悟禪師。僧人問：『什麼是出家的事情？』 師父說：『萬丈懸崖撒手去。』 問：『什麼是不出家的事情？』 師父說：『迥然不同于雪嶺築巢的鳥，有別於許由掛瓢的隱士。』 問：『六根不通，如何通訊？』 師父說：『阇梨（Acharya，梵語，意為導師）外面與誰相識？』

【English Translation】 English version: Everything cannot deceive it. Asked: 'I don't know what it illuminates?' The Master said: 'What doesn't it illuminate?' Asked: 'What is the actual ground of principle, not receiving a speck of dust? Within the gate of Buddhist affairs, not abandoning a single dharma?' The Master said: 'The true and constant nature, dust cannot stain, the hundred rivers within the sea are flowing.' Asked: 'Please, Master, answer outside of sound and form.' The Master said: 'The wooden man often speaks face to face, having sentience but unable to speak.' Jiazhou Dongxi (Cave Stream) Monk initially asked Yuepu (Joyful Plain): 'The moon tree has no roots, its branches cover and shade, please Master directly point out the subtle mystery.' Yuepu said: 'Where the myriad phenomena appear, things do not rely on each other. On the clear water, a thousand waves ripple, the solitary peak is naturally different.' Thereupon, Dongxi Monk understood the meaning and inherited the Dharma lineage. Asked: 'Why was the snake charmer swallowed by the snake?' The Master said: 'Knocking on the door many times, yet unable to take it out.' When the Jingzhao Wolong (Crouching Dragon) Monk first opened his hall, a monk asked: 'The bright sun matches the sky, the pearl light illuminates the old capital, the river mouth connects to the sea of Dharma, what is your intention today?' The Master said: 'When the precious sword shines, how can there be distinctions of light and darkness?' The Dharma successor of the former Huai Zhong (Cherishing Loyalty) Zen Master of Xiaoyao (Wandering Freely) Mountain in Jiangxi Shi Wei (Teacher Majestic) Monk of Fuqing (Blessing Purity) Monastery in Quanzhou, styled Tongxuan (Penetrating Mystery) Zen Master. A monk asked: 'Branches divided from Jia Ridge, inheriting the precious seat of Xiaoyao, having already ascended, please shake the Dharma thunder.' The Master said: 'Xiaoyao is beyond things, outside of things, no rosy clouds arise.' Asked: 'What is the meaning of the coming from the West?' The Master said: 'Standing in the snow is not yet laborious, cutting off the arm is truly meaningful.' Asked: 'In that case, is it that one flower blooms five petals, its fragrance directly until now?' The Master said: 'The cause is perfected beyond the three realms, the fruit is fully known in the ten directions.' Jingzhao Baiyun (White Cloud) Wuxiu (No Rest) Zen Master. Asked: 'If encountering a fierce tiger on the road, how to subdue it?' The Master said: 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' Asked: 'What is the realm of White Cloud?' The Master said: 'On a moonlit night, by the tower, the sea traveler is filled with sorrow.' The Dharma successor of the former Kewen (Possible Literature) Zen Master of Panlong (Coiled Dragon) Mountain in Yuanzhou Jingwu (Pure Enlightenment) Zen Master of Yong'an (Eternal Peace) Monastery on Mount Lu in Jiangzhou. A monk asked: 'What is the matter of leaving home?' The Master said: 'Let go from a ten-thousand-foot cliff.' Asked: 'What is the matter of not leaving home?' The Master said: 'Distinctly different from the birds nesting on the snowy mountains, different from Xu You (A recluse) hanging his gourd.' Asked: 'If the six senses are blocked, how to communicate?' The Master said: 'Acharya (梵語，意為導師) outside, who do you recognize?'

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問脫籠頭卸角馱來時如何。師曰。換骨洗腸投紫塞。洪門切忌更銜蘆。問從上諸聖將何示人。師曰。有異祖龍行化節。迥超棲鳳越揚塵。問如何是解作客底人。師曰。寶御珍床猶尚棄。誰能歷劫傍他門。問眾手淘金誰是得者。師曰。黃帝不曾游赤水。珠承罔象也虛然。問雪覆蘆華時如何。師曰。雖則冱凝呈瑞色。太陽輝后卻迷人。

袁州木平山善道禪師。初謁樂普問。一漚未發已前如何辨其水脈。樂普曰。移舟諳水勢舉棹別波瀾。師不愜意乃參盤龍。語同前問。盤龍曰。移舟不辨水舉棹即迷源。師從此悟入。僧問。如何是西來意。師曰。石羊頭子向東看。問如何是正法眼。師曰。拄杖孔。問如何是不動尊。師曰。浪浪宕宕問如何是木平一句。師曰。逼塞虛空。曰逼塞虛空即不問。如何是一句。師乃打之。師凡有新到僧。未許參禮先令運土三擔。而示偈曰。

南山路仄東山低　　新到莫辭三轉泥 　嗟汝在途經日久　　明明不曉卻成迷

師肉髻羅紋。金陵李氏向其道譽。迎請供養待以師禮。嘗問。如何是木平。師曰。不動斤斧。曰如何不動斤斧。師曰。木平。時大法眼禪師。有偈贈曰。

木平山裡人　　貌古年復少 　相看陌路同　　論心秋月皎 　壞衲線非蠶　　助歌聲有鳥 　城闕今日來　　

【現代漢語翻譯】 現代漢語譯本 問：從脫下籠頭、卸下馱物的牛來到這裡時，該如何理解？ 師父說：要換骨洗腸，投身到邊遠的北方。要切記，即使到了洪門（指禪宗），也不要再像牛一樣銜著蘆葦（比喻執著於過去的習氣）。 問：歷代諸佛聖賢將如何開示世人？ 師父說：他們有著與衆不同的行化方式，超越了鳳凰棲息的地方，揚起了更遠大的塵埃（比喻教化影響深遠）。 問：如何才是真正懂得做客的人？ 師父說：即使是珍貴的寶座和床榻，也會被捨棄。誰又能經歷無數劫難，一直依傍著別人的門戶呢？（比喻不應執著于外物，而應尋求自身的解脫）。 問：眾人淘金，誰才是真正得到金子的人？ 師父說：黃帝不曾親自到赤水採金，即使是罔象（傳說中的水神）獻上寶珠，也是虛幻的。（比喻真正的覺悟需要自己去實踐，不能依賴外力）。 問：雪覆蓋著蘆葦花時，景象如何？ 師父說：雖然冰凍凝結呈現出美麗的景象，但太陽出來后，卻又讓人迷惑了。（比喻短暫的快樂和虛幻的景象，終究會消失）。

袁州（今江西宜春）木平山善道禪師，最初拜訪樂普禪師，問道：一滴水尚未形成水泡之前，如何辨別它的水脈？ 樂普禪師說：移動船隻才能熟悉水勢，舉起船槳才能分辨波瀾。 善道禪師不滿意這個回答，於是參訪盤龍禪師，問了同樣的問題。 盤龍禪師說：移動船隻無法辨別水，舉起船槳就會迷失源頭。 善道禪師從此領悟。 有僧人問：如何是西來意（禪宗的根本宗旨）？ 善道禪師說：石羊的頭朝著東方看。 問：如何是正法眼？ 師父說：拄杖上的孔。 問：如何是不動尊？ 師父說：浪浪蕩蕩。 問：如何是木平山的一句話？ 師父說：逼塞虛空。 僧人說：逼塞虛空就不問了，如何是一句話？ 善道禪師於是打了他。 善道禪師凡是有新來的僧人，不讓他們先參拜，而是先讓他們運三擔土，並作偈語說：

南山路窄東山低，新到莫辭三轉泥。 嗟汝在途經日久，明明不曉卻成迷。

善道禪師的頭頂有肉髻和羅紋。金陵（今南京）的李氏仰慕他的道行聲譽，迎請他供養，以對待老師的禮節對待他。 李氏曾問：如何是木平山？ 善道禪師說：不動斧斤。 李氏問：如何是不動斧斤？ 善道禪師說：木平。 當時大法眼禪師，作偈贈送他說：

木平山裡人，貌古年復少。 相看陌路同，論心秋月皎。 壞衲線非蠶，助歌聲有鳥。 城闕今日來，

【English Translation】 English version Question: What is it like when the ox comes, having removed its halter and unloaded its burden? The Master said: 'Change your bones and wash your intestines, throw yourself into the distant northern frontier. In the Hongmen (referring to Zen Buddhism), be sure not to hold reeds in your mouth (metaphor for clinging to past habits).' Question: How will all the sages of the past instruct people? The Master said: 'They have different ways of transforming beings, surpassing the place where the phoenix dwells, and raising even greater dust (metaphor for far-reaching influence of teachings).' Question: What is it to be someone who truly knows how to be a guest? The Master said: 'Even precious thrones and beds are abandoned. Who can endure countless kalpas, relying on the doors of others? (metaphor for not clinging to external things, but seeking one's own liberation).' Question: Among those who pan for gold, who is the one who truly obtains it? The Master said: 'The Yellow Emperor never personally traveled to the Red River to collect gold; even if Wangxiang (legendary water god) offers a pearl, it is illusory. (metaphor for true enlightenment requiring personal practice, not relying on external forces).' Question: What is it like when snow covers the reed flowers? The Master said: 'Although the freezing presents a beautiful sight, after the sun shines, it confuses people. (metaphor for fleeting joy and illusory appearances, which will eventually disappear).'

Zen Master Shandao of Muping Mountain in Yuanzhou (present-day Yichun, Jiangxi), initially visited Zen Master Lepu and asked: Before a bubble has formed, how can one discern the water's veins? Zen Master Lepu said: 'Moving the boat allows one to understand the water's power; raising the oar distinguishes the waves.' Zen Master Shandao was not satisfied with this answer, so he visited Zen Master Panlong and asked the same question. Zen Master Panlong said: 'Moving the boat does not discern the water; raising the oar迷失the source.' Zen Master Shandao attained enlightenment from this. A monk asked: 'What is the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen)?' Zen Master Shandao said: 'The stone sheep's head looks to the east.' Question: What is the eye of the true Dharma? The Master said: 'The hole in the staff.' Question: What is the Immovable One? The Master said: 'Wandering and drifting.' Question: What is a phrase from Muping Mountain? The Master said: 'Filling up the void.' The monk said: 'If it fills up the void, then I won't ask. What is a phrase?' Zen Master Shandao then struck him. Whenever new monks arrived, Zen Master Shandao did not allow them to pay respects first, but instead had them carry three loads of earth, and composed a verse saying:

The road to the Southern Mountain is narrow, the Eastern Mountain is low; newcomers, do not refuse to turn the mud three times. Alas, you have been on the road for many days; clearly not understanding, you have become迷失ed.

Zen Master Shandao had a fleshy protuberance and spiral patterns on his head. The Li family of Jinling (present-day Nanjing) admired his virtuous reputation, welcomed him for offerings, and treated him with the respect due to a teacher. The Li family once asked: 'What is Muping Mountain?' Zen Master Shandao said: 'Not moving the axe.' The Li family asked: 'How is it not moving the axe?' Zen Master Shandao said: 'Muping.' At that time, Zen Master Dafayan composed a verse to give to him, saying:

The person in Muping Mountain, looks ancient but is young again. Looking at each other like strangers, discussing the heart is like the bright autumn moon. The tattered robe's thread is not from silkworms, birds help with the singing. Today coming to the city walls,

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一漚曾已曉

師異跡頗多此不繁述。滅後門人建塔刊石影本國。謚真寂禪師。塔曰普慧。

陜府龍溪和尚。上堂謂眾曰。直饒說似個無縫塔。也不免老僧下一個橛。作么生免得下橛。眾無對。師自代曰。下去。僧問。如何是無縫塔。師曰。百寶莊嚴今已了。四門開豁已多時。

前撫州黃山月輪禪師法嗣

郢州桐泉山和尚。初參黃山。問天門一合十方無路。有人道得擺手出漳江。師對曰。蟄戶不開龍無龍句。黃山曰。是爾恁么道。師曰。是即直言是。不是直言不是。黃山曰。擺手出漳江。黃山復問。卞和到處荊山秀。玉印從他天子傳時如何。師曰。靈鶴不于林下憩。野老不重太平年。黃山深肯之。師住后僧問。如何是相傳底事。師曰。龍吐長生水魚吞無盡漚。問請師挑揥(他狄切)。師曰。擂鼓轉船頭棹挑波里月。

前洛京韶山寰普禪師法嗣

潭州文殊和尚。僧問。如何是祝融峰前事。師曰。巖前瑞草生。問仁王登位萬姓沾恩。和尚出世何如。師曰。萬里長沙駕鐵船。問如何是本爾莊嚴。師曰。菊華原上景行人去路長。

景德傳燈錄卷第二十 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十一

吉州青原山行思禪師第七世上福州玄沙

【現代漢語翻譯】 現代漢語譯本 一漚曾已曉

玄沙禪師的異跡很多，這裡就不詳細敘述了。圓寂后，弟子們建塔，將他的畫像刻在石碑上，送回他的故鄉。謚號為真寂禪師。塔名為普慧。

陜府龍溪和尚上堂對大眾說：『即使說得像無縫塔一樣，也免不了老僧要下一個橛子。』怎樣才能免得下橛子呢？大眾沒有回答。龍溪和尚自己回答說：『下去。』有僧人問：『如何是無縫塔？』龍溪和尚說：『百寶莊嚴如今已經完畢，四門大開已經很久了。』

前撫州黃山月輪禪師的法嗣

郢州桐泉山和尚，最初參拜黃山月輪禪師，黃山問：『天門一合，十方無路。有人說得，擺手出漳江。』桐泉山和尚回答說：『蟄戶不開，龍無龍句。』黃山說：『你這麼說嗎？』桐泉山和尚說：『是，就直說是；不是，就直說不是。』黃山說：『擺手出漳江。』黃山又問：『卞和到處，荊山秀；玉印從他，天子傳時如何？』桐泉山和尚說：『靈鶴不于林下棲息，野老不看重太平年。』黃山深為讚許。桐泉山和尚住持后，有僧人問：『如何是相傳的事？』桐泉山和尚說：『龍吐長生水，魚吞無盡漚。』僧人問：『請師父挑揥（tiāo dí qiè）。』桐泉山和尚說：『擂鼓轉船頭，棹挑波里月。』

前洛京韶山寰普禪師的法嗣

潭州文殊和尚，有僧人問：『如何是祝融峰前的事？』文殊和尚說：『巖前瑞草生。』僧人問：『仁王登位，萬姓沾恩，和尚出世如何？』文殊和尚說：『萬里長沙駕鐵船。』僧人問：『如何是本爾莊嚴？』文殊和尚說：『菊華原上景，行人去路長。』

《景德傳燈錄》卷第二十 《大正藏》第51冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第二十一

吉州青原山行思禪師第七世上福州玄沙

【English Translation】 English version One Bubble Already Understood

Master Xuansha (Xuánshā, name of a Zen master) had many extraordinary deeds, which will not be elaborated here. After his death, his disciples built a pagoda, engraved his portrait on a stone tablet, and sent it back to his hometown. He was posthumously named Zen Master Zhenji (Zhēnjì, 'True Stillness'). The pagoda was named Puhui (Pǔhuì, 'Universal Wisdom').

Shafu (Shǎfǔ, place name) Longxi (Lóngxī, 'Dragon Stream') Monk ascended the hall and said to the assembly: 'Even if you speak of it like a seamless pagoda, the old monk cannot avoid driving in a stake.' How can you avoid driving in a stake? The assembly had no answer. Longxi Monk answered himself: 'Drive it down.' A monk asked: 'What is a seamless pagoda?' Longxi Monk said: 'The adornment of a hundred treasures is now complete, the four gates have been open for a long time.'

Successor of Yue Lun (Yuèlún, 'Moon Wheel') Zen Master of Huangshan (Huángshān, 'Yellow Mountain') in Fuzhou (Fǔzhōu, place name)

Tongquan (Tóngquán, 'Copper Spring') Monk of Mount Yingzhou (Yǐngzhōu, place name), initially visited Huangshan. Huangshan asked: 'When the Heavenly Gate closes, there is no path in the ten directions. If someone can say it, wave their hand and exit the Zhang River.' Tongquan Monk replied: 'The hibernating door does not open, the dragon has no dragon phrase.' Huangshan said: 'Is that how you say it?' Tongquan Monk said: 'If it is, then directly say it is; if it is not, then directly say it is not.' Huangshan said: 'Wave your hand and exit the Zhang River.' Huangshan further asked: 'Bian He (Biànhé, a historical figure) goes everywhere, Mount Jing (Jīngshān, 'Thorn Mountain') is beautiful; what about when the jade seal is passed down by the Son of Heaven?' Tongquan Monk said: 'The spiritual crane does not rest under the forest, the old man does not value peaceful years.' Huangshan deeply approved of this. After Tongquan Monk took residence, a monk asked: 'What is the matter that is passed down?' Tongquan Monk said: 'The dragon spits out the water of eternal life, the fish swallows endless bubbles.' The monk asked: 'Please, Master, pick it out (tiāo dí qiè).' Tongquan Monk said: 'Beat the drum and turn the bow of the boat, use the oar to pick the moon in the waves.'

Successor of Huanpu (Huánpǔ, 'Universal Circle') Zen Master of Shaoshan (Shàoshān, 'Shao Mountain') in Luojing (Luòjīng, ancient name for Luoyang)

Wenshu (Wénshū, 'Manjusri') Monk of Tanzhou (Tánzhōu, place name), a monk asked: 'What is the matter before Mount Zhurong (Zhùróng, 'Bright Blaze')?' Wenshu Monk said: 'Auspicious grass grows before the cliff.' The monk asked: 'When the Benevolent King ascends the throne, all people receive grace, what about the Master's appearance in the world?' Wenshu Monk said: 'Ten thousand miles of Changsha (Chángshā, place name) sails an iron ship.' The monk asked: 'What is the original adornment?' Wenshu Monk said: 'The scenery on the chrysanthemum field, the traveler's road is long.'

Jingde Records of the Transmission of the Lamp, Volume 20 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 21

The Seventh Generation of Zen Master Xingsi (Xíngsī, 'Action Thought') of Qingyuan Mountain (Qīngyuán Shān, 'Green Origin Mountain') in Jizhou (Jízhōu, place name), Xuansha (Xuánshā, 'Dark Sand') of Fuzhou (Fúzhōu, place name)

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師備禪師法嗣十三人漳州羅漢院桂琛禪師福州安國慧球禪師杭州天龍重機禪師福州仙宗契符禪師婺州國泰瑫禪師衡岳南臺誠禪師福州白龍道希禪師福州螺峰沖奧禪師泉州睡龍山和尚天臺云峰光緒禪師福州大章山契如庵主福州永興祿和尚天臺國清師靜上座(已上十三人見錄)福州長慶慧棱禪師法嗣二十六人泉州招慶道匡禪師杭州龍華彥球禪師杭州保安連禪師福州報慈光云禪師廬山開先紹宗禪師婺州報恩寶資禪師杭州傾心法瑫禪師福州水陸洪儼禪師杭州廣嚴咸澤禪師福州報慈慧朗禪師福州長慶常慧禪師福州石佛院靜禪師處州翠峰從欣禪師福州枕峰青換禪師福州東禪契訥禪師福州長慶弘辯大師福州東禪可隆大師福州仙宗守玭禪師撫州永安懷烈大師福州閩山令含禪師新羅龜山和尚吉州龍鬚山道殷禪師福州祥光澄靜禪師襄州鷲嶺明遠禪師杭州報慈從瑰禪師杭州龍華契盈禪師(已上二十六人見錄)杭州龍冊寺道怤禪師法嗣五人越州清化山師訥禪師衢州南禪遇緣禪師復州資福智遠禪師(已上三人見錄)筠州洞山龜端禪師溫州景豐禪師(已上二人無機緣語句不錄)信州鵝湖智孚禪師法嗣一人法進禪師(一人無機緣語句不錄)漳州報恩懷岳禪師法嗣一人潭州妙濟師浩禪師(一人見錄)福州鼓山神晏禪師法嗣十一人杭州天竺山子儀禪師建州

【現代漢語翻譯】 現代漢語譯本： 師備禪師的法嗣有十三人：漳州羅漢院的桂琛禪師，福州安國的慧球禪師，杭州天龍的重機禪師，福州仙宗的契符禪師，婺州國泰的瑫禪師，衡岳南臺的誠禪師，福州白龍的道希禪師，福州螺峰的沖奧禪師，泉州睡龍山的和尚，天臺云峰的光緒禪師，福州大章山的契如庵主，福州永興的祿和尚，天臺國清的師靜上座（以上十三人已記錄）。

福州長慶慧棱禪師的法嗣有二十六人：泉州招慶的道匡禪師，杭州龍華的彥球禪師，杭州保安的連禪師，福州報慈的光云禪師，廬山開先的紹宗禪師，婺州報恩的寶資禪師，杭州傾心的法瑫禪師，福州水陸的洪儼禪師，杭州廣嚴的咸澤禪師，福州報慈的慧朗禪師，福州長慶的常慧禪師，福州石佛院的靜禪師，處州翠峰的從欣禪師，福州枕峰的青換禪師，福州東禪的契訥禪師，福州長慶的弘辯大師，福州東禪的可隆大師，福州仙宗的守玭禪師，撫州永安的懷烈大師，福州閩山的令含禪師，新羅龜山的和尚，吉州龍鬚山的道殷禪師，福州祥光的澄靜禪師，襄州鷲嶺的明遠禪師，杭州報慈的從瑰禪師，杭州龍華的契盈禪師（以上二十六人已記錄）。

杭州龍冊寺道怤禪師的法嗣有五人：越州清化山的師訥禪師，衢州南禪的遇緣禪師，復州資福的智遠禪師（以上三人已記錄）。筠州洞山的龜端禪師，溫州景豐禪師（以上二人沒有機緣語句，不記錄）。

信州鵝湖智孚禪師的法嗣有一人：法進禪師（一人沒有機緣語句，不記錄）。

漳州報恩懷岳禪師的法嗣有一人：潭州妙濟的師浩禪師（一人已記錄）。

福州鼓山神晏禪師的法嗣有十一人：杭州天竺山的子儀禪師，建州...

【English Translation】 English version: The Dharma heirs of Zen Master Shibei numbered thirteen: Zen Master Guichen of Luohan Monastery in Zhangzhou, Zen Master Huiqu of Anguo Monastery in Fuzhou, Zen Master Chongji of Tianlong Monastery in Hangzhou, Zen Master Qifu of Xianzong Monastery in Fuzhou, Zen Master Tao of Guotai Monastery in Wuzhou, Zen Master Cheng of Nantai in Hengyue, Zen Master Daoxi of Bailong Monastery in Fuzhou, Zen Master Chongao of Luofeng Monastery in Fuzhou, the monk of Sleeping Dragon Mountain in Quanzhou, Zen Master Guangxu of Yunfeng in Tiantai, Hermit Qiru of Dazhang Mountain in Fuzhou, the monk Lu of Yongxing Monastery in Fuzhou, and Senior Monk Shijing of Guoqing Monastery in Tiantai (the above thirteen are recorded).

The Dharma heirs of Zen Master Huiling of Changqing Monastery in Fuzhou numbered twenty-six: Zen Master Daokuang of Zhaoqing Monastery in Quanzhou, Zen Master Yanqiu of Longhua Monastery in Hangzhou, Zen Master Lian of Bao'an Monastery in Hangzhou, Zen Master Guangyun of Bao'ci Monastery in Fuzhou, Zen Master Shaozong of Kaixian Monastery in Lushan, Zen Master Baozi of Bao'en Monastery in Wuzhou, Zen Master Fat Tao of Qingxin Monastery in Hangzhou, Zen Master Hongyan of Shuilu Monastery in Fuzhou, Zen Master Xianze of Guangyan Monastery in Hangzhou, Zen Master Huilang of Bao'ci Monastery in Fuzhou, Zen Master Changhui of Changqing Monastery in Fuzhou, Zen Master Jing of Shifo Monastery in Fuzhou, Zen Master Congxin of Cuifeng in Chuzhou, Zen Master Qinghuan of Zhenfeng in Fuzhou, Zen Master Qine of Dongchan Monastery in Fuzhou, Great Master Hongbian of Changqing Monastery in Fuzhou, Great Master Kelong of Dongchan Monastery in Fuzhou, Zen Master Shoupin of Xianzong Monastery in Fuzhou, Great Master Huailie of Yong'an Monastery in Fuzhou, Zen Master Linghan of Min Mountain in Fuzhou, the monk of Turtle Mountain in Silla, Zen Master Daoyin of Longxu Mountain in Jizhou, Zen Master Chengjing of Xiangguang Monastery in Fuzhou, Zen Master Mingyuan of Jiuling in Xiangzhou, Zen Master Conggui of Bao'ci Monastery in Hangzhou, and Zen Master Qiying of Longhua Monastery in Hangzhou (the above twenty-six are recorded).

The Dharma heirs of Zen Master Daofu of Longce Monastery in Hangzhou numbered five: Zen Master Shine of Qinghua Mountain in Yuezhou, Zen Master Yuyuan of N禪 Monastery in Quzhou, and Zen Master Zhiyuan of Zifu Monastery in Fuzhou (the above three are recorded). Zen Master Guiduan of Dongshan in Yunzhou, and Zen Master Jingfeng of Wenzhou (the above two are not recorded due to the absence of opportunity statements).

The Dharma heir of Zen Master Zhifu of Ehu in Xinzhou was one: Zen Master Fajin (one person is not recorded due to the absence of opportunity statements).

The Dharma heir of Zen Master Huaiyue of Bao'en Monastery in Zhangzhou was one: Zen Master Shihao of Miaoji Monastery in Tanzhou (one person is recorded).

The Dharma heirs of Zen Master Shenyan of Gushan Monastery in Fuzhou numbered eleven: Zen Master Ziyi of Tianzhu Mountain in Hangzhou, Jianzhou...

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白雲智作禪師福州鼓山智嚴禪師福州龍山智嵩禪師泉州鳳凰山強禪師福州龍山文義禪師福州鼓山智岳禪師襄州定慧和尚福州鼓山清諤禪師金陵凈德沖煦禪師金陵報恩院清護禪師(已上十一人見錄)

吉州青原山行思禪師第七世上

前福州玄沙師備禪師法嗣

漳州羅漢院桂琛禪師常山人也。姓李氏。為童兒時日一素食。出言有異。既冠辭親事本府萬歲寺無相大師。披削登戒學毗尼。一日為眾升臺宣戒本布薩已。乃曰。持犯但律身而已。非真解脫也。依文作解豈發聖乎。於是訪南宗。初謁云居雪峰參訊勤恪。然猶未有所見。后造玄沙宗一大師。一言啓發廓爾無惑。玄沙嘗問曰。三界唯心汝作么生會。師指倚子曰。和尚喚遮個作什麼。玄沙曰。倚子。曰和尚不會三界唯心。玄沙曰。我喚遮個作竹木。汝喚作什麼。曰桂琛亦喚作竹木。玄沙曰。盡大地覓一個會佛法底人不可得。師自爾愈加激勵。玄沙每因誘迪學者流。出諸三昧。皆命師為助發。師雖處眾韜晦。然聲譽甚遠。時漳牧王公請于閩城西之石山建精舍曰地藏。請師駐錫焉。僅逾一紀后遷止漳州羅漢院。大闡玄要學徒臻湊。師上堂曰。宗門玄妙為當只恁么也。更別有奇特。若別有奇特。汝且舉個什麼。若無去。不可將三個字便當卻宗乘也。何者三個字

【現代漢語翻譯】 現代漢語譯本： 白雲智作禪師、福州鼓山智嚴禪師、福州龍山智嵩禪師、泉州鳳凰山強禪師、福州龍山文義禪師、福州鼓山智岳禪師、襄州定慧和尚、福州鼓山清諤禪師、金陵凈德沖煦禪師、金陵報恩院清護禪師（以上十一人見於記錄）。

吉州青原山行思禪師第七世法嗣。

前福州玄沙師備禪師的法嗣：

漳州羅漢院桂琛禪師，常山人，姓李。小時候每天只吃素食，說話與衆不同。成年後，告別父母，侍奉本府萬歲寺的無相大師。剃度受戒，學習毗尼（Vinaya，戒律）。一天，他為大眾升座宣講戒本，布薩（Poṣadha，齋戒）完畢后說：『持戒與犯戒，僅僅是約束自身而已，並非真正的解脫。依照文字解釋，怎能啓發聖智呢？』於是他尋訪南宗（禪宗）。 起初，他拜謁云居雪峰，勤懇參訊，然而仍然沒有領悟。後來，他拜訪玄沙宗一大師，一句話啓發了他，使他徹底沒有疑惑。玄沙曾經問：『三界唯心（Trailokya is nothing but mind），你作何理解？』桂琛禪師指著靠背椅說：『和尚您稱呼這個為什麼？』玄沙說：『靠背椅。』桂琛禪師說：『和尚您不理解三界唯心。』玄沙說：『我稱呼這個為竹木。你稱呼它為什麼？』桂琛禪師說：『桂琛也稱呼它為竹木。』玄沙說：『整個大地尋找一個懂得佛法的人，都不可得。』桂琛禪師從此更加激勵自己。 玄沙每次爲了引導學者，流出各種三昧（Samadhi，禪定），都命桂琛禪師輔助啓發。桂琛禪師雖然身處眾人之中，韜光養晦，但聲譽卻很遠。當時漳州的地方長官王公，在閩城西邊的石山建造精舍，名為地藏，請桂琛禪師前去駐錫。僅僅過了一紀（十二年）之後，桂琛禪師遷往漳州羅漢院，大力闡揚玄要，學徒紛紛前來。桂琛禪師上堂說法：『宗門玄妙，是應當僅僅如此呢？還是另有奇特之處？如果另有奇特之處，你且舉出一個例子。如果沒有，不可將「三個字」便當作宗乘（Buddha-dharma，佛教的教義）了。』何為「三個字」？

【English Translation】 English version: Zen Master Baiyun Zhizuo, Zen Master Zhiyan of Gushan in Fuzhou, Zen Master Zhisong of Longshan in Fuzhou, Zen Master Qiang of Fenghuangshan in Quanzhou, Zen Master Wenyi of Longshan in Fuzhou, Zen Master Zhiyue of Gushan in Fuzhou, Monk Dinghui of Xiangzhou, Zen Master Qing'e of Gushan in Fuzhou, Zen Master Chongxu of Jingde in Jinling, Zen Master Qinghu of Bao'en Monastery in Jinling (the above eleven are recorded).

The seventh generation of disciples of Zen Master Xingsi of Qingyuan Mountain in Jizhou.

Successor of the former Zen Master Xuansha Shibei of Fuzhou:

Zen Master Guichen of Luohan Monastery in Zhangzhou was a native of Changshan, with the surname Li. As a child, he ate only vegetarian food once a day and spoke differently from others. After coming of age, he bid farewell to his parents and served Master Wuxiang of Wansui Temple in the same prefecture. He shaved his head, received the precepts, and studied the Vinaya (戒律). One day, after ascending the platform to proclaim the precepts and perform the Poṣadha (齋戒) for the assembly, he said: 'Upholding or violating the precepts only disciplines oneself; it is not true liberation. Interpreting according to the text, how can one awaken to sagely wisdom?' Therefore, he sought out the Southern School (of Chan Buddhism). Initially, he visited Xuefeng of Yunju, diligently seeking instruction, but still had no realization. Later, he visited Great Master Xuansha Zongyi, and one word enlightened him, completely dispelling his doubts. Xuansha once asked: 'The three realms are nothing but mind (三界唯心), how do you understand this?' Zen Master Guichen pointed to a chair and said: 'What does the Abbot call this?' Xuansha said: 'A chair.' Zen Master Guichen said: 'Abbot, you do not understand the three realms are nothing but mind.' Xuansha said: 'I call this bamboo and wood. What do you call it?' Zen Master Guichen said: 'Guichen also calls it bamboo and wood.' Xuansha said: 'It is impossible to find someone on this entire earth who understands the Buddha-dharma.' From then on, Zen Master Guichen became even more motivated. Each time Xuansha released various Samadhis (禪定) to guide students, he would order Zen Master Guichen to assist in the enlightenment. Although Zen Master Guichen was among the crowd, concealing his talents, his reputation was far-reaching. At that time, the local official of Zhangzhou, Lord Wang, built a hermitage named Dizang on the Stone Mountain west of the city of Min, and invited Zen Master Guichen to reside there. After only one cycle (twelve years), Zen Master Guichen moved to Luohan Monastery in Zhangzhou, vigorously expounding the profound essentials, and students flocked to him. Zen Master Guichen ascended the Dharma hall and said: 'Is the profound mystery of the Zen school just like this? Or is there something else extraordinary? If there is something else extraordinary, then give an example. If not, you cannot simply take 'three words' as the Buddha-dharma.' What are the 'three words'?

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。謂宗教乘也。汝才道著宗乘便是宗乘。道著教乘便是教乘。禪德佛法宗乘元來由汝口裡安立名字。作取說取便是也。斯須向遮里說平說實說圓說常。禪德。汝喚什麼作平實。把什麼作圓常。傍家行腳理須甄別。莫相埋沒。得些聲色名字貯在心頭。道我會解善能揀辨。汝且會個什麼。揀個什麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作么生記持揀辨。風吹松樹也是聲。蝦蟆老鴉也是聲。何不那裡聽取揀擇去。若那裡有個意度模樣。只如老師口裡。又有多少意度與上坐。莫錯。即今聲色摐摐地。為當相及不相及。若相及即汝靈性金剛秘密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。緣即塞卻汝幻妄。走殺汝聲色體爾不容也。若不相及。又什麼處得聲色來。會么。相及不相及試裁辨看。少間又道。是圓常平實什麼人恁道。未是黃夷村裡漢解恁么說。是他古聖垂些子相助顯發。今時不識好惡。便安圓實。道我別有宗風玄妙。釋迦佛無舌頭。不如汝些子便恁么點胸。若論殺盜淫罪。雖重猶輕尚有歇時。此個謗般若瞎卻眾生眼。入阿鼻地獄吞鐵丸。莫將為等閑。所以古人道。過在化主不幹汝事。珍重。僧問。如何是羅漢一句。師曰。我若向爾道成兩句也。問不會底人來師還接否。師曰。誰是不會

【現代漢語翻譯】 現代漢語譯本 所謂宗教乘。你若說宗乘，那就是宗乘。說教乘，那就是教乘。禪德（對禪者的尊稱），佛法宗乘原本就是由你口中安立名字。怎麼說，怎麼做，就是了。一會兒在這裡說平、說實、說圓、說常。禪德，你把什麼叫做平實？把什麼叫做圓常？四處參學的行腳僧必須仔細辨別，不要互相埋沒。得到一些聲色名字就貯存在心頭，說我會理解，善於揀辨。你且會個什麼？揀個什麼？記住的只是名字，揀辨的只是聲色。如果不是聲色名字，你又怎麼記持揀辨？風吹松樹也是聲，蛤蟆老鴉也是聲，為什麼不在那裡聽取揀擇？如果那裡有個意度模樣，就像老師口裡，又有多少意度給你？不要搞錯。現在聲色如此響亮，是相應還是不相應？如果相應，那麼你的靈性金剛秘密，應該有壞滅的時候。為什麼這樣說？因為聲音貫穿你的耳朵，顏色穿透你的眼睛，緣分就堵塞你的幻妄，聲色之體讓你無處容身。如果不相應，又從哪裡得到聲色？明白嗎？相應不相應，試著裁量分辨看看。一會兒又說，這是圓常平實，什麼人這樣說？還沒到黃夷村裡人就懂得這樣說。是古代聖賢稍微相助顯發。現在的人不識好壞，就安立圓實，說我別有宗風玄妙。釋迦佛（Sakyamuni Buddha）沒有舌頭，不如你稍微點胸。若論殺盜淫罪，雖然重，還輕，尚有停止的時候。這個誹謗般若（Prajna，智慧）瞎卻眾生眼，入阿鼻地獄（Avici Hell，無間地獄）吞鐵丸，不要當做等閑。所以古人說，過錯在化主，不干你的事。珍重。僧人問：如何是羅漢（Arhat，阿羅漢）一句？師父說：我如果向你說了，就成兩句了。問：不會的人來，師父還接引嗎？師父說：誰是不會？

【English Translation】 English version These are called religious vehicles. If you say 'doctrinal vehicle', then it is the doctrinal vehicle. If you say 'teaching vehicle', then it is the teaching vehicle. Virtuous monks, the doctrinal vehicle of the Buddha's Dharma is originally established with names from your mouths. Whatever you say, whatever you do, that's it. One moment speaking of 'level', 'real', 'complete', 'constant' here. Virtuous monks, what do you call 'level and real'? What do you call 'complete and constant'? Wandering monks traveling everywhere must carefully discern, do not bury each other. Obtain some sounds and forms, names, and store them in your mind, saying 'I understand, I am good at discerning'. What do you understand? What do you discern? What you remember are just names, what you discern are just sounds and forms. If it were not sounds and forms, names, how would you remember and discern them? The wind blowing through the pine trees is also a sound, the croaking of frogs and crows are also sounds, why not listen and discern there? If there is an intention or appearance there, just like from the teacher's mouth, how much intention is there for you? Don't be mistaken. Right now, the sounds and forms are so loud, are they related or unrelated? If they are related, then your spiritual nature, Vajra (Diamond) secret, should have destruction. Why is this so? Because the sound penetrates your ears, the color penetrates your eyes, the conditions then block your illusions, the body of sounds and forms leaves you no room. If they are unrelated, then where do the sounds and forms come from? Do you understand? Related or unrelated, try to discern and judge. In a moment, you will say, 'This is complete, constant, level, and real', who says so? Not even the people in Huangyi village understand how to say this. It is the ancient sages slightly helping to reveal it. People today do not know good from bad, and then establish completeness and reality, saying 'I have a separate doctrinal style, profound and subtle'. Sakyamuni Buddha has no tongue, not as good as you slightly touching your chest. If we talk about the sins of killing, stealing, and lust, although heavy, they are still light, and there is still a time to stop. This slander of Prajna (wisdom) blinds the eyes of sentient beings, enters Avici Hell (the hell of incessant suffering) and swallows iron balls, do not take it lightly. Therefore, the ancients said, the fault lies with the transformation master, it is not your business. Treasure this. A monk asked: 'What is a sentence of Arhat (one who has attained enlightenment)?' The master said: 'If I tell you, it will become two sentences.' Asked: 'If someone who does not understand comes, will the master still receive them?' The master said: 'Who is it that does not understand?'

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者。曰適來道了也。師曰。莫自屈。問八字不成以字不是時如何。師曰。汝實不會。曰學人實不會。師曰。看取下頭註腳。問如何是沙門正命食。師曰。吃得么。曰欲吃此食作何方便。師曰。塞卻爾口。問如何是羅漢家風。師曰。不向爾道。曰為什麼不道。師曰。是我家風。問如何是法王身。師曰。汝今是什麼身。曰恁么即無身也。師曰。苦痛深。師上堂才坐。有二僧一時禮拜。師曰。俱錯。問如何是撲不破底句。師曰撲。問一佛出世普為群生。和尚今日為個什麼。師曰。什麼處遇一佛。曰恁么即學人罪過。師曰。謹退。問如何是羅漢家風。師曰。表裡看取。問如何是諸聖玄旨。師曰。四楞塌地。問大事未肯時如何。師曰。由汝。問如何是十方眼。師曰眨上眉毛著。問因請保福齋令人去傳語曰。請和尚慈悲降重。保福曰。慈悲為阿誰。師曰。和尚恁么道渾是不慈悲。師玩月乃曰。云動有雨去。有僧曰。不是云動是風動。師曰。我道云亦不動風亦不動。僧曰。和尚適來又道云動。師曰。阿誰罪過。師見僧來舉拂子曰。還會么。僧曰。謝和尚慈悲示學人。師曰。見我豎拂子便道示學人。汝每日見山見水可不示汝。師又見僧來舉拂子。其僧讚歎禮拜。師曰。見我豎拂子便禮拜讚歎。那裡掃地豎起掃帚。為什麼不讚嘆(玄覺云

【現代漢語翻譯】 僧人：『適才已經說過了。』 趙州禪師：『不要委屈自己。』 僧人問：『如果八字不成立，用「字」字來代替，這樣可以嗎？』 趙州禪師：『你實在是不懂。』 僧人：『弟子實在是不懂。』 趙州禪師：『看看下面的註解。』 僧人問：『什麼是沙門（Śrāmaṇa）[出家修道者]正當的謀生方式？』 趙州禪師：『你能吃得下嗎？』 僧人：『想要吃這種食物，該如何下手？』 趙州禪師：『堵住你的嘴。』 僧人問：『什麼是阿羅漢（Arhat）[斷盡煩惱，證得解脫的聖者]的家風？』 趙州禪師：『我不告訴你。』 僧人：『為什麼不告訴我？』 趙州禪師：『這是我的家風。』 僧人問：『什麼是法王（Dharmaraja）[佛陀]之身？』 趙州禪師：『你現在是什麼身？』 僧人：『如此說來，就是無身了。』 趙州禪師：『真是痛苦至深。』 趙州禪師上堂，剛坐下，有兩個僧人同時禮拜。 趙州禪師說：『都錯了。』 僧人問：『什麼是撲不破的句子？』 趙州禪師：『撲。』 僧人問：『一佛出世，普度眾生，和尚您今天爲了什麼？』 趙州禪師：『你在哪裡遇到佛的？』 僧人：『如此說來，是弟子的罪過。』 趙州禪師：『請退下。』 僧人問：『什麼是阿羅漢（Arhat）[斷盡煩惱，證得解脫的聖者]的家風？』 趙州禪師：『表裡看看。』 僧人問：『什麼是諸聖的玄妙旨意？』 趙州禪師：『四方棱角塌陷於地。』 僧人問：『大事尚未明瞭時，該怎麼辦？』 趙州禪師：『由你。』 僧人問：『什麼是十方眼？』 趙州禪師：『眨上眉毛。』 因為要請保福禪師齋飯，所以派人去傳話說：『請和尚慈悲降臨。』 保福禪師說：『慈悲爲了誰？』 趙州禪師說：『和尚您這樣說，完全是不慈悲。』 趙州禪師賞玩月亮，於是說：『云動，要下雨了。』 有僧人說：『不是云動，是風動。』 趙州禪師說：『我說云也沒有動，風也沒有動。』 僧人說：『和尚您剛才又說云動了。』 趙州禪師：『是誰的罪過？』 趙州禪師看見僧人來，舉起拂塵說：『會嗎？』 僧人說：『感謝和尚慈悲，開示弟子。』 趙州禪師說：『看見我舉起拂塵，就說是開示弟子，你每天看見山，看見水，難道不是在開示你嗎？』 趙州禪師又看見僧人來，舉起拂塵，那僧人讚嘆禮拜。 趙州禪師說：『看見我舉起拂塵，就禮拜讚歎，那裡掃地豎起掃帚，為什麼不讚嘆？』（玄覺說）

【English Translation】 Monk: 'I already said it just now.' Master Zhao Zhou: 'Don't wrong yourself.' Monk asked: 'If the eight characters don't work, what if I use the character 'zi' (字) instead?' Master Zhao Zhou: 'You really don't understand.' Monk: 'This student really doesn't understand.' Master Zhao Zhou: 'Look at the annotations below.' Monk asked: 'What is the proper livelihood of a Śrāmaṇa (沙門) [ascetic]?' Master Zhao Zhou: 'Can you eat it?' Monk: 'If I want to eat this food, what method should I use?' Master Zhao Zhou: 'Shut your mouth.' Monk asked: 'What is the family style of an Arhat (羅漢) [a perfected being who has attained liberation]?' Master Zhao Zhou: 'I won't tell you.' Monk: 'Why won't you tell me?' Master Zhao Zhou: 'It's my family style.' Monk asked: 'What is the body of the Dharmaraja (法王) [Buddha]?' Master Zhao Zhou: 'What body are you now?' Monk: 'In that case, it's no body.' Master Zhao Zhou: 'Deep suffering.' Master Zhao Zhou ascended the hall and just sat down when two monks bowed at the same time. Master Zhao Zhou said: 'Both are wrong.' Monk asked: 'What is the unbreakable phrase?' Master Zhao Zhou: 'Strike.' Monk asked: 'A Buddha appears in the world to universally save all beings. What is the Master doing today?' Master Zhao Zhou: 'Where did you meet a Buddha?' Monk: 'In that case, it's this student's fault.' Master Zhao Zhou: 'Please withdraw.' Monk asked: 'What is the family style of an Arhat (羅漢) [a perfected being who has attained liberation]?' Master Zhao Zhou: 'Look inside and out.' Monk asked: 'What is the profound meaning of all the sages?' Master Zhao Zhou: 'The four corners collapse to the ground.' Monk asked: 'What should I do when the great matter is not yet understood?' Master Zhao Zhou: 'It's up to you.' Monk asked: 'What are the eyes of the ten directions?' Master Zhao Zhou: 'Blinking eyebrows.' Because they were inviting Baofu (保福) to a vegetarian meal, someone was sent to convey the message: 'Please, Master, have compassion and come down with importance.' Baofu said: 'Compassion for whom?' Master Zhao Zhou said: 'Master, saying it like that is completely without compassion.' Master Zhao Zhou admired the moon and then said: 'The clouds are moving, it's going to rain.' A monk said: 'It's not the clouds moving, it's the wind moving.' Master Zhao Zhou said: 'I say the clouds are not moving, and the wind is not moving.' Monk said: 'Master, you just said the clouds were moving.' Master Zhao Zhou: 'Whose fault is it?' Master Zhao Zhou saw a monk coming and raised his whisk, saying: 'Do you understand?' Monk said: 'Thank you, Master, for your compassionate instruction to this student.' Master Zhao Zhou said: 'Seeing me raise the whisk, you say it's instructing you. You see mountains and water every day, isn't that instructing you?' Master Zhao Zhou saw another monk coming and raised his whisk. That monk praised and bowed. Master Zhao Zhou said: 'Seeing me raise the whisk, you bow and praise. Over there, sweeping the floor and raising the broom, why don't you praise that?' (Xuanjue said)

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。一般豎起拂子拈一種物。有肯底有不肯底道理。且道利害在什麼處)僧問。承教有言。若見諸相非相則見如來。如何是非相。師曰。燈籠子。問如何是出家。師曰。喚什麼作家。師問僧。什麼處來。曰秦州來。師曰。將得什麼物來。曰不將得物來。師曰。汝為什麼對眾謾語。其僧無語。師卻問。秦州豈不是出鸚鵡。僧曰。鸚鵡出在隴州。師曰。也不較多。師問僧。什麼處來。曰報恩來。師曰。何不且在彼中。僧曰。僧家不定師曰。既是僧家為什麼不定。僧無對(玄覺代云。謝和尚顧問)師住地藏時僧報云。保福和尚已遷化也。師曰。保福遷化地藏入塔(僧問法眼。古人意旨如何。法眼云。蒼天蒼天)后王公上雪峰施眾僧衣時。有從弇上坐者不在。有師弟代上名受衣。弇歸。師弟曰。某甲為師兄上名了。弇曰。汝道我名什麼。師弟無對。師代云。師兄得恁么貪。又云。什麼處是貪處。師又代云。兩度上名(云居錫云。什麼處是弇上坐兩度上名處)師與長慶保福入州見牡丹障子。保福云。好一朵牡丹花。長慶雲。莫眼花。師曰可惜許一朵花(玄覺云。三尊宿語還有親疏也無。只如羅漢恁么道落在什麼處)師問僧。汝在招慶有什麼異聞底事試舉看。僧曰。不敢錯舉。師曰。真實底事作么生舉。僧曰。和尚因什麼如此。師曰

【現代漢語翻譯】 現代漢語譯本 （通常會豎起拂塵，拈起一件東西。這裡面有認可和不認可的道理，請問這其中的利害關係在哪裡？）有僧人問道：『承蒙教誨，經上說，若能見到諸相非相，就能見到如來。』 什麼是『非相』呢？ 師父說：『燈籠子。』 問：『什麼是出家？』 師父說：『你稱呼什麼為「作家」？』 師父問僧人：『從哪裡來？』 答：『從秦州來。』 師父說：『帶來了什麼東西？』 答：『沒有帶來什麼東西。』 師父說：『你為什麼當著大家的面說謊？』 那僧人無言以對。 師父反問道：『秦州難道不是出產鸚鵡的地方嗎？』 僧人說：『鸚鵡出產在隴州。』 師父說：『也差不了多少。』 師父問僧人：『從哪裡來？』 答：『從報恩寺來。』 師父說：『為什麼不先待在那裡？』 僧人說：『僧人居無定所。』 師父說：『既然是僧人，為什麼不能安定下來？』 僧人無言以對。（玄覺代答說：『感謝和尚的詢問。』） 師父住在地藏院時，有僧人來報說：『保福和尚已經圓寂了。』 師父說：『保福圓寂，地藏入塔。（僧人問法眼：『古人的意旨是什麼？』 法眼說：『蒼天啊，蒼天啊！』） 後來王公在雪峰寺佈施僧衣時，有位從弇(Yan)上座的人不在。有他的師弟代替他報名領了僧衣。 弇(Yan)回來后，師弟說：『我替師兄報名了。』 弇(Yan)說：『你說我叫什麼名字？』 師弟無言以對。 師父代答說：『師兄你這麼貪心。』 又說：『哪裡是貪心的地方？』 師父又代答說：『兩次報名。（云居錫說：『哪裡是弇(Yan)上座兩次報名的地方？』） 師父與長慶、保福一同進入州里，看見一幅牡丹花的屏障。 保福說：『好一朵牡丹花。』 長慶說：『不要眼花。』 師父說：『可惜了這麼一朵花。（玄覺說：『這三位尊宿的話語，還有親疏之分嗎？ 就像羅漢這樣說，又落在了什麼地方？』） 師父問僧人：『你在招慶寺有什麼特別的見聞，試著說來聽聽。』 僧人說：『不敢亂說。』 師父說：『真實的事情要怎麼說？』 僧人說：『和尚為什麼這樣問？』 師父說：

【English Translation】 English version (Usually, the master would raise a whisk and pick up an object. There are reasons for both acceptance and non-acceptance. Where does the advantage or disadvantage lie?) A monk asked: 'I have heard the teaching that if one sees all forms as non-forms, then one sees the Tathagata (如來, Thus Come One).』 What is 『non-form』?' The master said: 'A lantern.' Asked: 'What is renunciation (出家, leaving home)?' The master said: 'What do you call a 'maker' (作家, creator)?' The master asked a monk: 'Where do you come from?' He replied: 'From Qin Prefecture (秦州).' The master said: 'What did you bring?' He replied: 'I didn't bring anything.' The master said: 'Why are you lying in front of everyone?' The monk was speechless. The master then asked: 'Isn't Qin Prefecture (秦州) where parrots come from?' The monk said: 'Parrots come from Long Prefecture (隴州).' The master said: 'Not much difference.' The master asked a monk: 'Where do you come from?' He replied: 'From Bao'en Temple (報恩寺).' The master said: 'Why not stay there for a while?' The monk said: 'Monks are unsettled.' The master said: 'Since you are a monk, why can't you settle down?' The monk was speechless. (Xuanjue (玄覺)replied on his behalf: 'Thank you for the abbot's inquiry.') When the master was residing at Dizang (地藏, Earth Treasury) Monastery, a monk reported: 'Abbot Baofu (保福) has passed away.' The master said: 'Baofu (保福) has passed away, and Dizang (地藏) enters the stupa.' (A monk asked Fayan (法眼): 'What is the intention of the ancients?' Fayan (法眼) said: 'Azure sky, azure sky!') Later, when the king and dukes were donating robes to the monks at Xuefeng (雪峰) Monastery, the Venerable Yan (弇) was absent. A fellow disciple took his name and received the robe on his behalf. When Yan (弇) returned, the fellow disciple said: 'I registered for you, senior brother.' Yan (弇) said: 'What did you say my name was?' The fellow disciple was speechless. The master replied on his behalf: 'Senior brother, you are so greedy.' He also said: 'Where is the greed?' The master again replied on his behalf: 'Registered twice.' (Yunju Xi (云居錫) said: 'Where is the place where Venerable Yan (弇) registered twice?') The master, along with Changqing (長慶) and Baofu (保福), entered the prefecture and saw a peony screen. Baofu (保福) said: 'What a beautiful peony flower.' Changqing (長慶) said: 'Don't be mistaken.' The master said: 'What a pity for such a flower.' (Xuanjue (玄覺) said: 'Is there any closeness or distance in the words of these three venerable ones? Where does Luohan (羅漢, Arhat) fall when he says that?') The master asked a monk: 'What unusual things did you hear at Zhaoqing (招慶) Monastery? Try to tell me.' The monk said: 'I dare not speak carelessly.' The master said: 'How do you speak about the truth?' The monk said: 'Why does the abbot ask like this?' The master said:

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。汝話墮也。眾僧晚參聞角聲。師曰。羅漢三日一度上堂。王太傅二時相助。僧問。如何是學人本來師。曰。是心汝本來心。僧問。師居寶座說法度人。未審度什麼人。師曰。汝也居寶座度什麼人。僧問。鏡里看形見不難。如何是鏡。師曰。還見形么。僧問。但得本莫愁末如何是末。師曰。總有也。師因疾。僧問。和尚尊候較否。師以杖拄地曰。汝道遮個還痛否。僧曰。和尚問阿誰。師曰。問汝。僧曰。還痛否。師曰。元來共我作道理。師後唐天成三年戊子秋復屆閩城舊止遍游近城梵宇已。俄示疾數日安坐告終。壽六十有二。臘四十。荼毗收舍利建塔于院之西隅稟遺教也。清泰二年乙未十二月望日入塔。謚曰真應禪師。

福州臥龍山安國院慧球寂照禪師(第二世住亦曰中塔)泉州莆田人也。龜洋山出家。玄沙室中參訊居首。因問。如何是第一月。玄沙曰。用汝個月作么。師從此悟入。梁開平二年玄沙將示滅。閩帥王氏遣子至問疾。仍請密示繼踵說法者誰乎。玄沙曰。球子得。王氏默記遺旨乃問鼓山國師曰。臥龍法席孰當其任。鼓山舉城下宿德。具道眼者十有二人。皆堪出世。王氏亦默之。至開堂日官寮與僧侶俱會法筵。王氏忽問眾曰。誰是球上座。於是眾人指出師。王氏便請升座。師良久謂眾曰。莫嫌寂寞。莫

【現代漢語翻譯】 現代漢語譯本：你說的話落入下乘了。眾僧晚參時聽到角聲。禪師說：『羅漢每三天一次升座說法，王太傅每天兩次前來襄助。』有僧人問：『什麼是學人本來的老師？』禪師說：『是心，你本來的心。』僧人問：『禪師您居於寶座說法度人，不知度的是什麼人？』禪師說：『你也在居於寶座，度的是什麼人？』僧人問：『鏡子里看清自己的形象並不難，什麼是鏡子？』禪師說：『你還看到形象了嗎？』僧人問：『只要得到了根本，就不愁末節，什麼是末節？』禪師說：『總歸是有的。』禪師因病，僧人問：『和尚您的身體好些了嗎？』禪師用拄杖拄地，說：『你說這個還痛嗎？』僧人說：『和尚您問誰呢？』禪師說：『問你。』僧人說：『還痛嗎？』禪師說：『原來是和我講道理。』禪師在後唐天成三年戊子年秋天再次回到閩城舊址，遍游近城的寺廟。不久示疾，數日後安詳坐化告終。享年六十二歲，僧臘四十年。荼毗后收取捨利，在寺院的西邊角落建塔供奉，遵從了他的遺教。清泰二年乙未年十二月十五日入塔。謚號為真應禪師。

福州臥龍山安國院慧球寂照禪師（第二世住持，也叫中塔）是泉州莆田人。在龜洋山出家。在玄沙禪師的門下參學，位居首位。因為問：『什麼是第一月？』玄沙禪師說：『要你的那個月亮做什麼？』禪師從此領悟。梁開平二年，玄沙禪師將要示寂，閩帥王氏派兒子來問候病情，並請玄沙禪師秘密指示誰可以繼承他的衣缽說法。玄沙禪師說：『慧球可以。』王氏默默記下了遺旨，於是問鼓山國師說：『臥龍山的法席應該由誰來擔任？』鼓山國師舉薦了城中德高望重、具有道眼的有十二人，都堪以出世弘法。王氏沒有表態。到了開堂的那天，官員和僧侶都聚集在法筵。王氏忽然問眾人說：『誰是慧球上座？』於是眾人指出了禪師。王氏便請禪師升座。禪師良久后對眾人說：『不要嫌棄寂寞，不要嫌棄。』

【English Translation】 English version: You are speaking in a low manner. The monks heard the sound of the horn during the evening meditation. The Master said, 'An Arhat ascends the Dharma platform every three days, and Grand Tutor Wang assists twice a day.' A monk asked, 'What is the original teacher of a learner?' The Master said, 'It is the mind, your original mind.' A monk asked, 'Master, you dwell on the precious seat and preach to liberate people. I wonder, whom do you liberate?' The Master said, 'You also dwell on the precious seat, whom do you liberate?' A monk asked, 'It is not difficult to see one's form in a mirror. What is the mirror?' The Master said, 'Do you still see the form?' A monk asked, 'If one obtains the root, one need not worry about the branches. What are the branches?' The Master said, 'There are always some.' The Master was ill. A monk asked, 'Is your condition better, Master?' The Master struck the ground with his staff and said, 'Do you say this hurts?' The monk said, 'Whom are you asking, Master?' The Master said, 'Asking you.' The monk said, 'Does it hurt?' The Master said, 'So you are discussing principles with me.' In the autumn of the third year of Tiancheng during the Later Tang Dynasty (year Wuzi), the Master returned to his old residence in Min City and traveled to the nearby temples. Soon after, he fell ill and passed away peacefully after several days. He lived to be sixty-two years old, with forty years as a monk. After cremation, his relics were collected, and a pagoda was built in the western corner of the temple to enshrine them, following his teachings. He entered the pagoda on the fifteenth day of the twelfth month of the second year of Qingtai (year Yiwei). His posthumous title is Zen Master Zhenying (True Response).'

Zen Master Huìqiú Jìzhào (Silent Illumination) of Anguo Temple on Wolong Mountain in Fuzhou (the second abbot, also known as Zhongta) was a native of Putian, Quanzhou. He left home at Guiyang Mountain. He was the foremost among those who studied under Zen Master Xuánshā. Because he asked, 'What is the first moon?' Zen Master Xuánshā said, 'What do you want your moon for?' From this, the Master attained enlightenment. In the second year of Kaiping during the Liang Dynasty, when Zen Master Xuánshā was about to pass away, the military governor of Min, Wang, sent his son to inquire about his illness and requested him to secretly indicate who could succeed him in preaching the Dharma. Zen Master Xuánshā said, 'Huìqiú is capable.' Wang silently remembered the will and then asked National Teacher of Gushan, 'Who should take over the Dharma seat of Wolong Mountain?' The National Teacher of Gushan recommended twelve virtuous and insightful individuals in the city, all of whom were capable of appearing in the world to propagate the Dharma. Wang did not express his opinion. On the day of the opening ceremony, officials and monks gathered at the Dharma assembly. Wang suddenly asked the crowd, 'Who is the Venerable Huìqiú?' Then the crowd pointed out the Master. Wang then invited the Master to ascend the seat. After a long silence, the Master said to the crowd, 'Do not dislike solitude, do not dislike.'

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道不堪。未詳涯際作么生論量。所以尋常用其音響。聊撥一兩下助他機發道。盡十方世界覓一人為伴侶不可得。僧問。佛法大意從何方便頓入。師曰。入是方便。問云自何山起風從何澗生。師曰。盡力施為不離中塔。師上堂謂眾曰。我此間粥飯因緣為兄弟舉唱終是不常。欲得省要。卻是山河大地與汝發明。其道既常亦能究竟。若從文殊門入者。一切無為土木瓦礫助汝發機。若從觀音門入者。一切音響蝦蟆蚯蚓助汝發機。若從普賢門入者。不動步而到。我以此三門方便示汝。如將一隻折箸攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任汝百般巧妙不為究竟。僧問。學人近入叢林不明己事乞師指示。師以杖指之曰。會么。曰不會。師曰。我恁么為汝卻成抑屈人。還知么。若約當人分上。從來底事不論初入叢林。及過去諸佛不曾乏少。如大海水。一切魚龍初生及至老死。所受用水悉皆平等。問不謬正宗請師真實。師曰。汝替我道。僧曰。或有不辨者作么生。師曰。待不辨者來。問諸佛還有師否。師曰有。僧曰。如何是諸佛師。師曰。一切人識不得。師上堂良久。有僧出禮拜。師曰。莫教髑髏拶損。問如何是靈山會上事。師曰。少得靈利底。僧曰。忽遇靈利底作么生。師曰。遮懵懂師上堂示眾曰。諸人若要商量。

【現代漢語翻譯】 現代漢語譯本 道不可說盡。未詳其邊際，如何衡量？所以通常使用音響，略微撥動一兩下，幫助他啟動機能說道理。即使窮盡十方世界，也找不到一個可以做伴侶的人。有僧人問：『佛法的大意從什麼方便法門可以頓悟？』 師父說：『入就是方便。』 問：『風從哪座山吹起？水從哪個山澗流出？』 師父說：『盡力施為，也不離中塔（指中心，根本）。』 師父上堂對大家說：『我在這裡和大家結粥飯的緣分，為兄弟們講解佛法，但終究不是常法。想要簡要明白，卻是山河大地在為你們闡明佛理。』 道理既然是常理，也就能達到究竟。如果從文殊（Manjusri，智慧的象徵）的法門進入，一切無為的土木瓦礫都能幫助你啟動機能。如果從觀音（Avalokiteśvara，慈悲的象徵）的法門進入，一切音響，包括蝦蟆蚯蚓都能幫助你啟動機能。如果從普賢（Samantabhadra，大行的象徵）的法門進入，不用動步就能到達。我用這三個法門方便地開示你們，就像用一根折斷的筷子攪動大海，讓那些魚龍知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛來審視諦聽，任憑你百般巧妙，也不能達到究竟。』 有僧人問：『學人剛入叢林，不明白自己的本分事，乞求師父指示。』 師父用禪杖指著他說：『會了嗎？』 僧人說：『不會。』 師父說：『我這樣為你反而成了委屈你的人，知道嗎？如果就當人本分上來說，從來就沒有什麼初入叢林，以及過去諸佛不曾缺少。』 就像大海水，一切魚龍，從初生到老死，所受用的水都是平等的。 問：『如何是不謬的正宗？請師父真實開示。』 師父說：『你替我說說看。』 僧人說：『或者有不能分辨的人，該怎麼辦？』 師父說：『等不能分辨的人來再說。』 問：『諸佛還有老師嗎？』 師父說：『有。』 僧人問：『如何是諸佛的老師？』 師父說：『一切人都無法認識。』 師父上堂，沉默良久。有僧人出來禮拜。師父說：『不要讓髑髏（指頭）碰傷。』 問：『如何是靈山會上事？』 師父說：『少有靈利的人才能明白。』 僧人說：『如果遇到靈利的人，該怎麼辦？』 師父說：『遮蓋住這懵懂的老師。』 師父上堂開示大眾說：『各位如果想要商量佛法，』

【English Translation】 English version The Dao cannot be fully expressed. Its boundaries are unknown; how can it be measured? Therefore, we often use sounds, slightly stirring them once or twice to help initiate the function of speaking the Dao. Even searching throughout the ten directions of the world, one cannot find a companion. A monk asked: 'From what expedient means can one suddenly enter the great meaning of the Buddha-dharma?' The master said: 'Entering is the expedient means.' Asked: 'From which mountain does the wind arise? From which ravine does the water flow?' The master said: 'Exerting effort and action does not depart from the central stupa (referring to the center, the root).' The master ascended the hall and said to the assembly: 'My connection with you all here is through the karma of porridge and rice, expounding the Dharma for my brothers, but ultimately it is not the constant Dharma.' If you want to understand it simply, it is the mountains, rivers, and earth that are elucidating the Dharma for you.' Since the Dao is constant, it can also be ultimately realized. If one enters through the gate of Manjusri (Manjusri, symbol of wisdom), all inactive earth, wood, tiles, and rubble will help you initiate your function. If one enters through the gate of Avalokiteśvara (Avalokiteśvara, symbol of compassion), all sounds, including toads and earthworms, will help you initiate your function. If one enters through the gate of Samantabhadra (Samantabhadra, symbol of great practice), one arrives without moving a step. I use these three expedient means to show you, like stirring the ocean with a broken chopstick, letting the fish and dragons know that water is their life. Do you understand? If you do not have the eye of wisdom to examine and listen attentively, no matter how skillful you are, you will not reach the ultimate.' A monk asked: 'This student has recently entered the monastery and does not understand his own affairs, begging the master for guidance.' The master pointed at him with his staff and said: 'Do you understand?' The monk said: 'I do not understand.' The master said: 'My doing this for you becomes oppressing you, do you know? If we speak from the perspective of the person himself, there has never been a lack, regardless of whether one is newly entering the monastery or whether it is the past Buddhas.' Just like the ocean water, all fish and dragons, from birth to old age, receive and use the water equally. Asked: 'What is the unerring orthodox lineage? Please, master, give a true explanation.' The master said: 'You speak for me.' The monk said: 'What if there are those who cannot discern?' The master said: 'Wait for those who cannot discern to come.' Asked: 'Do the Buddhas have teachers?' The master said: 'Yes.' The monk asked: 'What are the teachers of the Buddhas?' The master said: 'All people cannot recognize them.' The master ascended the hall and remained silent for a long time. A monk came out to prostrate. The master said: 'Do not let the skull (referring to the head) be injured.' Asked: 'What is the matter of the assembly on Vulture Peak (Grdhrakuta)?' The master said: 'Few are those who are spiritually sharp enough to understand.' The monk said: 'What should be done if one encounters someone who is spiritually sharp?' The master said: 'Cover up this ignorant teacher.' The master ascended the hall and addressed the assembly, saying: 'If you all want to discuss the Dharma,'

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向髑髏后通取訊息來相共商量。遮里不曾障人光明。問從上宗乘事如何。師良久。僧再問。師便喝出。問如何是大庾嶺頭事。師曰。料汝承當不得。僧曰。重多少。師曰。遮般底論劫不奈何。師問了院主。只如先師道。盡十方世界是真實人體。爾還見僧堂么。了曰。和尚莫眼花。師曰。先師遷化肉猶暖在。師梁乾化三年癸酉八月十七日不疾而逝。

杭州天龍寺重機明真大師臺州黃巖人也。自玄沙得法回入浙中。錢武肅王請說法住持。上堂示眾曰。若直舉宗風。獨唱本分事。便同於頑石。若言絕凡聖訊息。無大地山河。盡十方世界都是一隻眼。此乃事不獲已恁么道。所以常說。盲聾瘖啞是仙陀。滿眼時人不奈何。只向目前須體妙身心萬象與森羅。僧問。如何是璇璣不動。師曰。青山數重。僧曰。如何是寂爾無根。師曰。白雲一帶。問如何是歸根得旨。師曰。兔角生也。僧曰。如何是隨照失宗。師曰。龜毛落也。問蓮華未出水時如何。師曰。誰人不知有。僧曰。出水后如何。師曰。馨香目擊。問朗月輝空時如何。師曰。正是分光景何消指玉樓。

福州仙宗院契符清法大師。初開堂日有僧問師。登寶座合談何事。師曰。剔開耳孔著。僧曰。古人為什麼道非耳目之所到。師曰。金櫻樹上不生梨子。僧曰。古今不到

【現代漢語翻譯】 現代漢語譯本 向髑髏（dú lóu，死人頭骨）后通取訊息來相共商量。這裡不曾阻礙人的光明。問：從上宗乘（zōng shèng，佛教宗派的傳承）的事如何？師父良久不語。僧人再次問。師父便喝斥他。問：如何是大庾（yǔ）嶺頭事？師父說：料你承擔不了。僧人說：重多少？師父說：這種底論，論劫（jié，佛教時間單位，極長的時間）也無可奈何。師父問了院主：只如先師說，盡十方世界是真實人體。你還見僧堂么？院主說：和尚莫眼花。師父說：先師遷化（qiān huà，去世）肉身還暖著呢。師父在梁乾化三年癸酉八月十七日無疾而逝。

杭州天龍寺重機明真大師，臺州黃巖人。從玄沙（xuán shā，人名）處得法后回到浙中。錢武肅王（qián wǔ sù wáng，人名）請他說法住持。上堂對眾人開示說：如果直截了當舉宗風，獨唱本分事，便如同頑石一般。若說絕凡聖訊息，無大地山河，盡十方世界都是一隻眼，這是不得已才這麼說。所以常說，盲聾瘖啞是仙陀（xiān tuó，賤民），滿眼時人無可奈何。只向目前須體妙，身心萬象與森羅（sēn luó，眾多）。僧人問：如何是璇璣（xuán jī）不動？師父說：青山數重。僧人問：如何是寂爾無根？師父說：白雲一帶。問：如何是歸根得旨？師父說：兔角生也。僧人問：如何是隨照失宗？師父說：龜毛落也。問：蓮華未出水時如何？師父說：誰人不知有。僧人問：出水后如何？師父說：馨香目擊。問：朗月輝空時如何？師父說：正是分光景，何消指玉樓。

福州仙宗院契符清法大師。初開堂日，有僧人問師父：登寶座合談何事？師父說：剔開耳孔著。僧人問：古人為什麼道『非耳目之所到』？師父說：金櫻樹上不生梨子。僧人問：古今不到

【English Translation】 English version Let's get news from behind the skull and discuss it together. Here, the light of people is not obstructed. Question: How is the matter of the supreme vehicle (zōng shèng, the transmission of Buddhist sects)? The master was silent for a long time. The monk asked again. The master then shouted him out. Question: What is the matter at the top of Dayu (yǔ) Ridge? The master said: I don't think you can bear it. The monk said: How much does it weigh? The master said: This kind of argument is helpless even for kalpas (jié, a unit of time in Buddhism, an extremely long time). The master asked the abbot: Just like the former master said, the entire ten directions world is a real human body. Do you still see the monks' hall? The abbot said: Abbot, don't have blurry vision. The master said: The former master passed away (qiān huà, passed away), and his body is still warm. The master passed away without illness on the seventeenth day of the eighth month of the year Guiyou in the third year of Liang Qianhua.

Master Chongji Mingzhen of Tianlong Temple in Hangzhou was from Huangyan, Taizhou. After obtaining the Dharma from Xuansha (xuán shā, a person's name), he returned to Zhejiang. King Qiansu (qián wǔ sù wáng, a person's name) invited him to preach and preside over the temple. He addressed the assembly, saying: If you directly raise the sect's style and sing about your own affairs, you will be like a stubborn stone. If you say that there is no news of the mundane or the sacred, no great earth, mountains, or rivers, and the entire ten directions world is just one eye, then this is said only as a last resort. Therefore, it is often said that the blind, deaf, and mute are Chandala (xiān tuó, outcastes), and the people of the world can do nothing about it. You must contemplate the mystery in front of you, the myriad phenomena of body and mind, and the multitude of things (sēn luó, numerous). A monk asked: What is the unmoving Xuanji (xuán jī)? The master said: Green mountains, many layers. A monk asked: What is silent and without roots? The master said: A belt of white clouds. Question: What is returning to the root and obtaining the essence? The master said: Rabbit horns grow. A monk asked: What is losing the sect by following the light? The master said: Turtle hair falls. Question: What is it like when the lotus flower has not yet emerged from the water? The master said: Who doesn't know it exists. A monk asked: What is it like after it emerges from the water? The master said: Fragrant and witnessed. Question: What is it like when the bright moon shines in the sky? The master said: It is precisely dividing the scenery, why bother pointing to the jade tower.

Master Qifu Qingfa of Xianzong Temple in Fuzhou. On the first day of opening the hall, a monk asked the master: What should be discussed when ascending the throne? The master said: Pick open your ear holes. A monk asked: Why did the ancients say 'beyond the reach of ears and eyes'? The master said: Pears do not grow on golden cherry trees. A monk asked: Not reached in ancient and modern times

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處請師道。師曰。汝作么生問。問眾手淘金誰是得者。師曰。舉手隔千里休功任意看。問飛岫巖邊華子秀仙境臺前事若何。師曰。無價大寶光中現。暗客惛惛爭奈何。僧曰。優曇華拆人皆睹向上宗乘意若何。師曰。阇梨若問宗乘意。不如靜處薩婆訶。問如何是大閩國中諸佛境界。師日。造化終難測春風徒自輕。問如何是道中寶。師曰。雲孫淚亦垂。問諸聖收光歸源后如何。師曰。三聲猿屢斷萬里客愁聽。僧曰。未審今時人如何湊得古人機。師曰。好心向子道切忌未生時。

婺州金華山國泰院瑫禪師。上堂曰。不離當處咸是妙明真心。所以玄沙和尚道。會我最後句出世少人知。爭似國泰有末頭一句。僧問。如何是國泰末頭一句。師曰。阇梨上太遲生。問如何是毗盧師。師曰。專甲與老兄是弟子。問達磨來唐土即不問。如何是未來時事。師曰。親遇梁王。問古鏡未磨時如何。師曰。古鏡。僧曰。磨后如何。師曰。古鏡。

衡岳南臺誠禪師。僧問。玄沙宗旨請師舉揚。師曰。什麼處得此訊息。僧曰。垂接者何。師曰。得人不迷己。問潭清月現是何人境界。師曰。不幹爾事。僧曰。相借問又何妨。師曰。覓潭月不可得。問離地四指為什麼卻有魚紋。師曰。有聖量在。僧曰此量為什麼人施。師曰。不為聖人。

【現代漢語翻譯】 現代漢語譯本： 僧人請教師父如何是道。師父說：『你如何發問？』僧人問：『眾人淘金，誰是得到的人？』師父說：『舉手相隔千里，罷休功勞，任意觀看。』僧人問：『飛岫巖邊，華子秀，仙境臺前，事情如何？』師父說：『無價大寶在光明中顯現，暗中來客昏昏沉沉，如何是好？』僧人說：『優曇花開，人人都看見，向上宗乘的意義如何？』師父說：『阇梨（Acharya，梵語，意為導師）你若問宗乘的意義，不如安靜地念誦薩婆訶（Svaha，梵語，意為成就）。』僧人問：『如何是大閩國中諸佛的境界？』師父說：『造化難以測度，春風徒然自輕。』僧人問：『如何是道中寶？』師父說：『雲孫（指高僧的後代）的眼淚也垂落。』僧人問：『諸聖收斂光芒，迴歸本源后如何？』師父說：『三聲猿啼多次斷絕，萬里客愁聽來淒涼。』僧人說：『不知現在的人如何才能湊合得上古人的玄機？』師父說：『好心向你說道，切記在未出生的時候。』

婺州金華山國泰院瑫禪師。上堂開示說：『不離開當下之處，全部都是妙明真心。』所以玄沙和尚說：『領會我最後一句，出世很少人知道。』怎比得上國泰有末後一句。僧人問：『如何是國泰末後一句？』師父說：『阇梨你來得太遲了。』僧人問：『如何是毗盧師（Vairocana，報身佛）？』師父說：『專甲與老兄是弟子。』僧人問：『達磨（Bodhidharma，禪宗始祖）來唐土，暫且不問，如何是未來時事？』師父說：『親自遇到梁武帝。』僧人問：『古鏡未磨時如何？』師父說：『古鏡。』僧人說：『磨后如何？』師父說：『古鏡。』

衡岳南臺誠禪師。僧人問：『玄沙的宗旨，請師父您舉揚。』師父說：『從什麼地方得到這個訊息？』僧人問：『垂接者是什麼？』師父說：『得到人，不迷惑自己。』僧人問：『潭水清澈，月亮顯現，是什麼人的境界？』師父說：『不關你的事。』僧人問：『相互借問，又有什麼妨礙？』師父說：『尋找潭中月亮，不可得。』僧人問：『離地四指，為什麼卻有魚紋？』師父說：『有聖人的度量在。』僧人問：『這個度量是為誰而施設的？』師父說：『不為聖人。』

【English Translation】 English version: A monk asked the master about the Way. The master said, 'How do you ask?' The monk asked, 'Among those who pan for gold, who is the one who obtains it?' The master said, 'Raising your hand is a thousand miles away; cease your efforts and watch as you please.' The monk asked, 'Beside the Flying Peak Rock, Hua Zixiu, before the Immortal Terrace, what is the matter?' The master said, 'Priceless treasure manifests in the light; dark guests are muddled and confused, what can be done?' The monk said, 'The Udumbara flower blooms, everyone sees it; what is the meaning of the upward-moving vehicle?' The master said, 'Acharya (Sanskrit for teacher), if you ask about the meaning of the vehicle, it is better to quietly recite Svaha (Sanskrit for accomplishment).' The monk asked, 'What is the realm of all Buddhas in the Great Min Kingdom?' The master said, 'Creation is difficult to fathom, the spring breeze is vainly light.' The monk asked, 'What is the treasure in the Way?' The master said, 'Even the tears of the descendant of a high monk fall.' The monk asked, 'What happens after all the sages gather their light and return to the source?' The master said, 'The cry of the ape is repeatedly cut off, the traveler's sorrow is heard for ten thousand miles.' The monk said, 'I don't know how people today can match the ancient people's secrets.' The master said, 'I kindly tell you, be sure to remember the time before you were born.'

Chan Master Tao of Guotai Monastery on Jinhua Mountain in Wuzhou. In his sermon, he said, 'Without leaving the present place, all is the wonderfully bright true mind.' Therefore, Zen Master Xuansha said, 'Few people know when they understand my last sentence.' How can it compare to Guotai having the last sentence. A monk asked, 'What is Guotai's last sentence?' The master said, 'Acharya, you are too late.' A monk asked, 'What is Vairocana (the Reward Body Buddha)?' The master said, 'Zhuanjia and old brother are disciples.' A monk asked, 'Bodhidharma (the founder of Zen Buddhism) came to Tang, I won't ask about that for now, what about future events?' The master said, 'Personally meet Emperor Wu of Liang.' A monk asked, 'What is it like when the ancient mirror is not polished?' The master said, 'Ancient mirror.' The monk said, 'What is it like after polishing?' The master said, 'Ancient mirror.'

Chan Master Cheng of Nantai on Mount Heng. A monk asked, 'Please, Master, expound Xuansha's teachings.' The master said, 'Where did you get this news?' The monk asked, 'What is the one who receives and guides?' The master said, 'The one who obtains does not delude himself.' A monk asked, 'The clear pool and the moon's reflection, whose realm is it?' The master said, 'It's none of your business.' The monk asked, 'What harm is there in asking each other?' The master said, 'Seeking the moon in the pool is unattainable.' A monk asked, 'Why are there fish patterns four fingers above the ground?' The master said, 'There is a sage's measure in it.' The monk asked, 'For whom is this measure applied?' The master said, 'Not for sages.'

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福州升山白龍院道希禪師福州閩縣人也。師上堂曰。不要舉足是誰威光。還會么。若道自家去處本自如是。切喜勿交涉。問如何是西來意。師曰。汝從什麼處來。問如何是佛法大意。師曰。汝早禮三拜。問不責。上來請師直道。師曰得。問如何是正真道。師曰。騎驢覓驢。問請師答無賓主話。師曰。昔年曾記得。僧曰。即今如何。師曰。非但耳聾亦兼眼暗。問情忘體合時如何。師曰。別更夢見個什麼。問學人擬申一問請師裁。師曰。不裁。僧曰。為什麼不裁。師曰。須知好手。問大眾雲集請師舉揚宗教。師曰。少過聽者。問不涉唇鋒乞師指示。師曰。不涉唇鋒問將來。僧曰。恁么即群生有賴。師曰。莫閑言語。問請和尚生機答話。師曰。把紙筆來錄將去。問如何是思大口。師曰。出來向爾道。僧曰。學人即今見出。師曰。曾賺幾人來。問承古人有言。髑髏常幹世界鼻孔毛觸家風。如何是髑髏常幹世界。師曰。近前來向爾道。僧曰。如何是鼻孔毛觸家風。師曰。退後去別時來。

福州螺峰沖奧明法大師。先住白龍。師上堂曰。人人具足人人成見。爭怪得山僧。珍重。僧問。諸法寂滅相不可以言宣。如何是寂滅相。師曰。問答俱備。僧問。恁么即真如法界無自無他。師曰。特地令人愁。問牛頭未見四祖時如何。師

{ "translations": [ "現代漢語譯本", "福州升山白龍院道希禪師是福州閩縣人。禪師上堂說法時說：『不要問舉足是誰的威光，會明白嗎？如果說自家去處本來就是這樣，千萬不要牽扯進來。』有人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』禪師說：『你從什麼地方來？』有人問：『如何是佛法大意？』禪師說：『你早已經禮了三拜。』有人問：『我不責怪，上來請禪師直說。』禪師說：『可以。』有人問：『如何是正真道？』禪師說：『騎著驢找驢。』有人問：『請禪師回答沒有賓主對待的話。』禪師說：『往年曾經記得。』僧人說：『現在如何？』禪師說：『非但耳聾，也兼眼瞎。』有人問：『情忘體合時如何？』禪師說：『另外再夢見個什麼。』有人問：『學人想問一個問題，請禪師裁決。』禪師說：『不裁決。』僧人說：『為什麼不裁決？』禪師說：『須知好手。』有人問：『大眾雲集，請禪師舉揚宗教。』禪師說：『少過聽者。』有人問：『不涉唇鋒，乞求禪師指示。』禪師說：『不涉唇鋒，問將來。』僧人說：『這樣說來，群生有賴。』禪師說：『不要閑言語。』有人問：『請和尚用生機勃勃的話來回答。』禪師說：『把紙筆拿來，記錄下去。』有人問：『如何是思大口？』禪師說：『出來向你道。』僧人說：『學人現在就見出了。』禪師說：『曾經騙了幾個人來？』有人問：『承蒙古人有言，髑髏（骷髏）常幹世界，鼻孔毛觸家風。如何是髑髏常幹世界？』禪師說：『近前來向你道。』僧人說：『如何是鼻孔毛觸家風？』禪師說：『退後去，別的時候再來。』", "福州螺峰沖奧明法大師，先前住在白龍院。禪師上堂說法時說：『人人具足，人人成見，爭怪得山僧。珍重。』僧人問：『諸法寂滅相不可以言宣，如何是寂滅相？』禪師說：『問答俱備。』僧人問：『這樣說來，真如法界無自無他？』禪師說：『特地令人愁。』問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』" ], "english_translations": [ "English version", "Zen Master Daoxi of Bailong Monastery on Mount Sheng in Fuzhou was a native of Min County, Fuzhou. The Master, addressing the assembly, said: 'Don't ask whose majestic light it is that raises the foot. Do you understand? If you say that your own place is inherently like this, be very careful not to get involved.' Someone asked: 'What is the meaning of Bodhidharma's coming from the West (xilai yi)?' The Master said: 'Where do you come from?' Someone asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'You have already bowed three times.' Someone asked: 'I don't blame you, I've come up to ask the Master to speak directly.' The Master said: 'You may.' Someone asked: 'What is the truly genuine path?' The Master said: 'Riding an ass to look for an ass.' Someone asked: 'Please, Master, answer without subject or object.' The Master said: 'I seemed to remember it in the past.' The monk said: 'What about now?' The Master said: 'Not only am I deaf, but I am also blind.' Someone asked: 'What is it like when feelings are forgotten and the body is united?' The Master said: 'What else do you dream of?' Someone asked: 'This student intends to ask a question, please Master decide.' The Master said: 'I won't decide.' The monk said: 'Why won't you decide?' The Master said: 'You must know a good hand.' Someone asked: 'The assembly has gathered, please Master expound the teachings.' The Master said: 'Less fault-finding from the listeners.' Someone asked: 'Without involving the lips and tongue, I beg the Master to instruct me.' The Master said: 'Ask about what doesn't involve the lips and tongue.' The monk said: 'In that case, all beings are dependent.' The Master said: 'Don't speak idle words.' Someone asked: 'Please, Venerable, answer with a lively response.' The Master said: 'Bring paper and pen to record it.' Someone asked: 'What is the mouth of Si Da (a legendary monster)?' The Master said: 'Come out and I'll tell you.' The monk said: 'This student sees it now.' The Master said: 'How many people have you deceived?' Someone asked: 'I have heard the ancients say, \'The skull constantly interferes with the world, the nostril hairs touch the family style.\' What is the skull constantly interfering with the world?' The Master said: 'Come closer and I'll tell you.' The monk said: 'What is the nostril hair touching the family style?' The Master said: 'Step back and come another time.'", "Great Master Mingfa of Chong'ao on Mount Luo in Fuzhou, formerly resided at Bailong Monastery. The Master, addressing the assembly, said: 'Everyone is complete, everyone has their own views, don't blame this mountain monk. Treasure this.' A monk asked: 'The characteristics of all dharmas are quiescent and cannot be expressed in words. What is the characteristic of quiescence?' The Master said: 'Question and answer are both complete.' A monk asked: 'In that case, the true suchness dharma realm has neither self nor other?' The Master said: 'It especially makes people worry.' Asked: 'What was it like when Niutou (Fayung Zen Master) had not yet seen the Fourth Patriarch (Doxin Zen Master)?'" ] }

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曰。德重鬼神欽。曰見后如何。師曰。通身聖莫測。問如何是螺峰一句。師曰苦。問如何是本來人。師曰。惆悵松蘿境界危。

泉州睡龍山和尚。僧問。如何是觸目菩提。師以杖趁之。僧乃走。師曰。住住向後遇作家舉看。師上堂舉拄杖云。三十年住山得此拄杖氣力。時有僧問。和尚得他什麼氣力。師曰。過溪過嶺東拄西拄(招慶聞云。我不恁么道。僧問。和尚作么生道。招慶以杖下地拄行)。

天臺山云峰光緒至德大師。上堂曰。但以眾生日用而不知。譬如三千大千世界日月星辰江河淮濟一切含靈從一毛孔入一毛孔。毛孔不小世界不大。其中眾生不覺不知。若要易會上坐日用亦復不知。僧問。日裡僧馱像夜裡像馱僧。未審此意如何。師曰。阇梨豈不是從茶堂里來。

福州大章山契如庵主福州永泰人也。泉州百丈村兜率院受業。素蘊孤操志探祖道。預玄沙之宮穎悟幽旨。玄沙記曰。子禪已逸格則他后要一人侍立也無。師自此不務聚徒不畜童侍。隱於小界山。刳大朽杉若小庵但容身而已。凡經游僧至隨叩而應無定開示。僧問。生死到來如何迴避。師曰。符到奉行。曰恁么即被生死拘將去也。師曰。阿邪邪。問西天持錫意作么生。師拈錫杖卓地振之。僧曰。未審此是什麼義。師曰。遮個是張家打。僧擬

【現代漢語翻譯】 現代漢語譯本： 問：德行高尚，鬼神都欽佩。問：見到之後會如何？師父說：全身聖潔，深不可測。問：如何是螺峰的精髓？師父說：苦。問：如何是本來面目？師父說：惆悵啊，松蘿的境界太危險了。 泉州睡龍山和尚。僧人問：如何是觸目皆是菩提？師父用禪杖驅趕他。僧人於是跑開。師父說：住住，以後遇到行家，把這件事拿出來問問。師父上堂，舉起禪杖說：我住山三十年，得到了這禪杖的氣力。當時有僧人問：和尚您得到它什麼氣力？師父說：過溪過嶺，東拄西拄。（招慶禪師聽了說：我不是這麼說的。僧人問：和尚您怎麼說？招慶禪師用禪杖拄地而行）。 天臺山云峰光緒至德大師。上堂說：只是眾生每天都在用，卻不知道。譬如三千大千世界，日月星辰，江河淮濟，一切有生命的，從一個毛孔進入另一個毛孔。毛孔不小，世界不大。其中的眾生不覺得也不知道。如果要容易領會，上座每天也在用，也還是不知道。僧人問：白天是僧人揹著佛像，晚上是佛像揹著僧人。不知道這是什麼意思？師父說：你難道不是從茶堂里來的嗎？ 福州大章山契如庵主，是福州永泰人。在泉州百丈村兜率院接受佛法。一向有孤高的操守，立志探求祖師的道。預先領悟了玄沙禪師的精髓。玄沙禪師曾預言說：這孩子參禪已經超脫常格，那麼以後需要一個人侍立在他身邊都沒有。庵主從此不致力于聚集徒弟，也不蓄養童僕侍候。隱居在小界山，挖空巨大的朽杉，做成小庵，僅僅能夠容身而已。凡是經過遊歷的僧人來到，都隨機應答，沒有固定的開示。僧人問：生死到來，如何迴避？師父說：符到奉行。問：這樣說，豈不是被生死拘禁去了？師父說：阿邪邪。問：西天持錫杖的意義是什麼？師父拿起錫杖，拄在地上，震動它。僧人說：不知道這是什麼意思？師父說：這是張家打李家。

【English Translation】 English version: Asked: 'Virtue is weighty, even ghosts and spirits admire it. What will happen after seeing it?' The Master said: 'The whole body is sacred, unfathomable.' Asked: 'What is the essence of Luofeng (Luofeng Mountain)?' The Master said: 'Suffering.' Asked: 'What is the original person?' The Master said: 'How melancholy, the realm of pine and ivy is perilous.' The monk of Sleeping Dragon Mountain (Shuilong Mountain) in Quanzhou. A monk asked: 'What is Bodhi (enlightenment) that is perceived by the eye?' The Master chased him away with his staff. The monk then ran away. The Master said: 'Stop, stop! When you encounter an expert in the future, bring this up and ask them.' The Master ascended the hall, raised his staff and said: 'Living on this mountain for thirty years, I have obtained the strength of this staff.' At that time, a monk asked: 'What strength did you obtain from it, Master?' The Master said: 'Crossing streams and crossing mountains, propping east and propping west.' (When Zhaoqing (Zhaoqing Zen Master) heard this, he said: 'I wouldn't say it like that.' A monk asked: 'How would you say it, Master?' Zhaoqing struck the ground with his staff and walked.) Great Master Guangxu Zhide of Yunfeng (Cloud Peak) on Tiantai Mountain. Ascending the hall, he said: 'It's just that sentient beings use it daily without knowing it. It's like the three thousand great thousand worlds, the sun, moon, stars, rivers, and all living beings entering from one pore into another. The pore is not small, the world is not large. The sentient beings within it are unaware and do not know. If you want to easily understand, the one sitting in the seat also uses it daily without knowing it.' A monk asked: 'During the day, the monk carries the statue; at night, the statue carries the monk. I wonder what this means?' The Master said: 'Aren't you coming from the tea hall?' Layman Qiru of Dazhang Mountain (Great Chapter Mountain) in Fuzhou was a native of Yongtai in Fuzhou. He received instruction at the Tushita (inner sanctum) Monastery in Baizhang Village (Hundred Fathom Village), Quanzhou. He always possessed a solitary integrity and aspired to explore the way of the patriarchs. He had a premonition of Xuansha's (profound sand) palace and understood its profound meaning. Xuansha recorded: 'This child's Chan (Zen) has already transcended the norm, so in the future, there won't even be a need for someone to stand by his side.' From then on, the Master did not strive to gather disciples, nor did he keep servants. He lived in seclusion on Little Boundary Mountain, hollowing out a large rotten cedar to make a small hermitage, just enough to accommodate his body. Whenever traveling monks arrived, he would respond to their inquiries without fixed instructions. A monk asked: 'When birth and death arrive, how can one avoid them?' The Master said: 'When the talisman arrives, follow it.' Asked: 'In that case, wouldn't one be confined by birth and death?' The Master said: 'A Xie Xie.' Asked: 'What is the meaning of the staff held by the Western Heaven?' The Master picked up the staff, struck it on the ground, and shook it. The monk said: 'I don't know what this means?' The Master said: 'This is Zhang's family hitting Li's family.'

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進語。師以錫攛(蒼巒切)之清豁沖煦二長老向師名未嘗會遇。一旦同訪之值師辨粟。豁問曰。道者如庵主在何所。師曰。從什麼處來。曰山下來。師曰。因什麼得到遮里。曰遮里是什麼處所。師揖曰。去那下喫茶去。二公方省是師。遂詣庵所頗味高論。晤坐於左右不覺及夜。睹豺虎奔至庵前自然馴擾。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二公尋于大章山創庵請師居之。兩處孤坐垂五十二載而卒。豁雖承指喻。而後于睡龍印可乃嗣睡龍。住漳州保福。

福州蓮華山永興祿和尚。閩王請師開堂日未升座。先於座前立云。大王大眾聽。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞彼此相謾去也。方乃登座。僧問。國王請師出世。未委今日一會何似靈山。師曰。徹古傳今。問如何是和尚家風。師曰。毛頭顯沙界日月現其中。

天臺山國清寺師靜上座。始遇玄沙和尚示眾云。汝諸人但能一生如喪考妣。吾保汝究得徹去。師乃躡前語而問曰。只如教中不得以所知心測度如來無上知見。又作么生。玄沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。后居天臺三十餘載。不下山。博綜三學操行孤立禪寂之餘常閱龍

【現代漢語翻譯】 現代漢語譯本： 又有人前來拜訪。這位禪師用錫杖敲打兩位清高曠達、性情溫和的長老，之前他們並不認識這位禪師。有一天，他們一同來拜訪，正趕上禪師在辨別穀物。豁（長老名）問道：『得道之人，像庵主您，身在何處？』禪師說：『從什麼地方來？』豁說：『從山下來。』禪師說：『因為什麼才來到這裡？』豁說：『這裡是什麼地方？』禪師拱手說：『去那邊喝茶去吧。』兩位長老這才明白這就是禪師，於是來到禪師的住所，非常欣賞他的高論。他們坐在禪師左右，不知不覺到了晚上，看見豺狼虎豹奔到庵前，自然地變得馴服。豁因此作詩說：『行走不同於平常的行走，誰能知道其中的去留之情？一餐飯還沒吃飽，千家萬戶不要因此而無所依靠。不是得道之人難以馴服，空手不要與它們爭鬥。龍吟之處雲霧升起，悠閒地長嘯兩三聲。』兩位長老在大章山找到地方，建造菴舍，請禪師居住。禪師在兩處地方獨自靜坐了五十二年而去世。豁雖然接受了禪師的指點和開示，後來得到睡龍禪師的印可，才繼承了睡龍的衣缽，住在漳州保福寺。 福州蓮華山永興祿和尚（僧人尊稱）。閩王（地方統治者）請禪師開堂說法，禪師還沒升座，先在座前站立說道：『大王和各位聽眾聽著，已經有真正地舉揚佛法了！這次法會大家都聽得到，難道還有聽不到的嗎？如果有人聽不到，那就是彼此欺騙了！』說完才登上法座。有僧人問道：『國王請禪師出世弘法，不知道今天這次法會，與靈山（釋迦牟尼佛說法之地）相比如何？』禪師說：『徹古傳今。』（意為從古至今傳承佛法）問道：『什麼是和尚的家風？』禪師說：『毛頭顯沙界，日月現其中。』（意為微小之處顯現整個世界，日月都在其中顯現） 天臺山國清寺師靜上座（寺院中資歷較深的僧人）。最初遇到玄沙和尚開示大眾說：『你們這些人只要能像父母去世一樣悲痛，我保證你們能徹底領悟。』師靜於是接著玄沙的話問道：『如果按照佛經所說，不能用有分別的心去揣測如來無上的智慧和見解，那又該怎麼做呢？』玄沙說：『你說徹底領悟的有分別的心，還能揣測得到嗎？』師靜從此深信不疑，後來在天臺山居住了三十多年，沒有下山。他廣泛研究佛學，操守高潔，獨自修行，禪定寂靜之餘，經常閱讀龍

【English Translation】 English version: Another visitor came. The Chan master tapped the two elders, Qing Huo (clear and open) and Chong Xu (harmonious and warm), with his tin staff. They had never met the master before. One day, they visited him together, just as the master was sorting grains. Huo (name of an elder) asked, 'Where does a Taoist, like you, the abbot, reside?' The master said, 'From where do you come?' Huo said, 'From down the mountain.' The master said, 'Why did you come here?' Huo said, 'What place is this?' The master bowed and said, 'Go over there and have some tea.' The two elders then realized that this was the master, so they went to the master's residence and greatly admired his profound discussions. They sat by the master's side, and before they knew it, it was night. They saw jackals and tigers running to the front of the hermitage, naturally becoming tame. Huo then composed a poem saying, 'Walking is not like ordinary walking, who knows the feelings of going and staying? One meal is not yet full, do not let thousands of households have nothing to rely on because of this. It is difficult to subdue them without the Tao, do not fight them with empty hands. Where the dragon roars, clouds rise, leisurely whistling two or three times.' The two elders found a place on Mount Dazhang, built a hermitage, and invited the master to live there. The master sat alone in both places for fifty-two years before passing away. Although Huo received the master's guidance and instruction, he later received the approval of Chan Master Sleeping Dragon and inherited Sleeping Dragon's mantle, residing at Baofu Temple in Zhangzhou. Venerable Yongxing Lu (a respectful title for a monk) of Lotus Flower Mountain in Fuzhou. The King of Min (a local ruler) invited the master to give a Dharma talk. Before ascending the seat, the master stood in front of the seat and said, 'Great King and all listeners, listen, there is already a true raising of the Dharma! Everyone in this assembly can hear it, is there anyone who cannot hear it? If anyone cannot hear it, then we are deceiving each other!' Only then did he ascend the Dharma seat. A monk asked, 'The King invites the master to appear in the world to propagate the Dharma, I wonder how today's assembly compares to Ling Mountain (where Shakyamuni Buddha taught)?' The master said, 'Penetrating the past and transmitting the present.' (meaning transmitting the Dharma from ancient times to the present) Asked, 'What is the family style of the abbot?' The master said, 'A tiny hair reveals the world of sand, the sun and moon appear within it.' (meaning the entire world is revealed in the smallest place, the sun and moon appear within it) Senior Monk Shijing (a senior monk in the temple) of Guoqing Temple on Mount Tiantai. He initially encountered Venerable Xuansha instructing the assembly, saying, 'If you all can be as sorrowful as if your parents had passed away, I guarantee that you will thoroughly understand.' Shijing then followed up on Xuansha's words and asked, 'If, according to the scriptures, one should not use the discriminating mind to fathom the Tathagata's unsurpassed wisdom and insight, then what should one do?' Xuansha said, 'Can you say that the discriminating mind that thoroughly understands can still fathom it?' From then on, Shijing deeply believed, and later lived on Mount Tiantai for more than thirty years without descending the mountain. He extensively studied Buddhist teachings, maintained noble conduct, practiced alone, and in addition to Chan meditation and tranquility, he often read the Dragon

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藏。遐邇欽重。時謂大靜上座。嘗有人問曰。弟子每當夜坐心念紛飛。未明攝伏之方。愿垂示誨。師答曰。如或夜間安坐心念紛飛。卻將紛飛之心以究紛飛之處。究之無處則紛飛之念何存。返究究心則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂心慮安然。外不尋枝內不住定。二途俱泯一性怡然。此乃還源之要道也。師因睹教中幻義乃述一偈問諸學流偈曰。

若道法皆如幻有　　造諸過惡應無咎 　云何所作業不妄　　而藉佛慈興接誘

時有小靜上座答曰。

幻人興幻幻輪圍　　幻業能招幻所治 　不了幻生諸幻苦　　覺知如幻幻無為

二靜上座並終於本山。今國清寺遺蹤在焉。

前福州長慶院慧棱禪師法嗣

泉州招慶院道匡禪師潮州人也。自棱和尚始居招慶。師乃入室參侍。暨棱和尚召入長樂府盛化于西院。師繼踵住于招慶。學眾如故。師上堂曰。聲前薦得孤負平生。句后投機殊乖道體。為什麼如此。大眾且道。從來合作么生。又謂眾曰。招慶今夜與諸人一時道卻。還委落處么。時有僧出曰。大眾一時散去還稱師意也無。師曰。好與拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。僧曰。如何是曉月

之程。師曰。此是盲龜之意。問如何是沙門行。師曰。非行不行。問如何是西來意。師曰。蚊子上鐵牛。問如何是在匣劍。師良久。僧罔措。師曰。也須感荷招慶始得。問如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰不得昧著招慶。囑汝作么生是提宗一句。僧無對。問文殊劍下不承當時如何。師曰。未是好手人。僧曰。如何是好手人。師曰。是汝話墮也。問如何是招慶家風。師曰。寧可清貧自樂。不作濁富多憂。問如何是南泉一線道。師曰。不辭向汝道恐較中更較去。問如何是佛法大意。師曰。七顛八倒。問學人根思遲迴。乞師曲運慈悲開一線道。師曰。遮個是老婆心。僧曰悲華剖拆以領尊慈。從上宗乘事如何。師曰。恁么須得汝親問始得。師問僧。什麼處去來。僧曰。劈柴來。師曰。還有劈不破底也無。僧曰有。師曰。作么生是劈不破底。僧無語。師曰。汝若道不得問我。我與汝道。僧曰。作么生是劈不破底。師曰。賺殺人因地動。僧問。還有不動者無。師曰。有僧曰。如何是不動者。師曰。動從東來卻歸西去。問法雨普沾還有不潤處否。師曰有。僧曰。如何是不潤處。師曰。水灑不著。問如何是招慶深深處。師曰。和汝沒卻。問如何是九重城裡人。師曰。還共汝知聞么。師上堂僧眾擁法座。師曰。

【現代漢語翻譯】 現代漢語譯本 之程。師父說：『這是盲龜（比喻罕見的機會）的意思。』問：『如何是沙門（佛教出家修行者）的修行？』師父說：『非行不行（既不是行，也不是不行）。』問：『如何是西來意（達摩祖師從西方來到中國的目的）？』師父說：『蚊子上鐵牛（比喻毫無辦法）。』問：『如何是在匣劍（比喻隱藏的才能）？』師父沉默良久，僧人不知所措。師父說：『也須感荷招慶（也需要感謝招慶）才能明白。』問：『如何是提宗一句（提綱挈領的一句話）？』師父說：『不得昧著招慶（不要不瞭解招慶）。』那僧人禮拜後起身，師父又說：『不得昧著招慶（不要不瞭解招慶），』囑咐你，怎麼做才是提宗一句？僧人無言以對。問：『文殊（文殊菩薩，智慧的象徵）劍下不承當時如何？』師父說：『還不是好手。』僧人說：『如何是好手？』師父說：『是你落入話語的陷阱了。』問：『如何是招慶家風（招慶寺的風格）？』師父說：『寧可清貧自樂，不作濁富多憂（寧願清貧快樂，也不要渾濁的富有帶來憂愁）。』問：『如何是南泉（南泉普愿禪師）一線道？』師父說：『不辭向汝道恐較中更較去（不吝嗇告訴你，只是怕你在比較中又去比較）。』問：『如何是佛法大意？』師父說：『七顛八倒（形容佛法超越常理）。』問：『學人根器遲鈍，乞求師父慈悲開示。』師父說：『這個是老婆心（比喻慈悲心切）。』僧人說：『悲華剖拆以領尊慈（我將剖析悲華經來領會您的慈悲），從上宗乘事如何？』師父說：『恁么須得汝親問始得（這樣必須你親自問才能明白）。』師父問僧人：『什麼地方來？』僧人說：『劈柴來。』師父說：『還有劈不破的嗎？』僧人說：『有。』師父說：『怎麼是劈不破的？』僧人無語。師父說：『你若說不出，問我，我告訴你。』僧人說：『怎麼是劈不破的？』師父說：『賺殺人因地動（騙人說是因為地動）。』僧人問：『還有不動的嗎？』師父說：『有。』僧人說：『如何是不動的？』師父說：『動從東來卻歸西去（動是從東邊來，卻往西邊去）。』問：『法雨普沾還有不潤處否？』師父說：『有。』僧人說：『如何是不潤處？』師父說：『水灑不著（水潑不著的地方）。』問：『如何是招慶深深處？』師父說：『和汝沒卻（和你一起沉沒）。』問：『如何是九重城裡人？』師父說：『還共汝知聞么（還和你一起知道嗎）？』師父上堂，僧眾擁護法座。師父說：

【English Translation】 English version …the journey. The Master said, 'This is the meaning of the blind turtle (referring to a rare opportunity).' Asked, 'What is the practice of a Shramana (a Buddhist monastic practitioner)?' The Master said, 'Neither practice nor non-practice.' Asked, 'What is the meaning of the coming from the West (Bodhidharma's purpose in coming to China)?' The Master said, 'A mosquito on an iron ox (meaning there's no way to do it).' Asked, 'What is the sword in the scabbard (referring to hidden talent)?' The Master remained silent for a long time, and the monk was at a loss. The Master said, 'You must also be grateful to Zhaoqing (also need to be grateful to Zhaoqing) to understand.' Asked, 'What is the one sentence that raises the teaching (the key sentence)?' The Master said, 'Do not be ignorant of Zhaoqing (do not be ignorant of Zhaoqing).' The monk bowed and stood up. The Master said again, 'Do not be ignorant of Zhaoqing (do not be ignorant of Zhaoqing),' instructing you, how is it that you make it the one sentence that raises the teaching? The monk had no answer. Asked, 'What if Manjusri's (Manjusri Bodhisattva, symbol of wisdom) sword does not accept the present moment?' The Master said, 'Not yet a good hand.' The monk said, 'What is a good hand?' The Master said, 'You have fallen into the trap of words.' Asked, 'What is the family style of Zhaoqing (the style of Zhaoqing Temple)?' The Master said, 'Rather be content with simple poverty than be troubled by impure wealth.' Asked, 'What is the one path of Nanquan (Zen Master Nanquan Puyuan)?' The Master said, 'I do not hesitate to tell you, but I fear that you will compare it again and again in the comparison.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Upside down and backwards (describing the Buddha-dharma as beyond common sense).' Asked, 'The student's roots are slow and dull, I beg the Master to compassionately open a path.' The Master said, 'This is an old woman's heart (a metaphor for compassion).' The monk said, 'I will dissect the Karunapundarika Sutra to understand your kindness, what about the matter of the ancestral vehicle from above?' The Master said, 'In that case, you must ask yourself to understand.' The Master asked the monk, 'Where have you been?' The monk said, 'Chopping wood.' The Master said, 'Is there anything that cannot be chopped?' The monk said, 'Yes.' The Master said, 'What is it that cannot be chopped?' The monk was speechless. The Master said, 'If you cannot say it, ask me, and I will tell you.' The monk said, 'What is it that cannot be chopped?' The Master said, 'Deceiving people by saying it is because of the earthquake.' The monk asked, 'Is there anything that does not move?' The Master said, 'Yes.' The monk said, 'What is it that does not move?' The Master said, 'Movement comes from the east and returns to the west.' Asked, 'Does the rain of Dharma universally moisten everything, or are there places that are not moistened?' The Master said, 'Yes.' The monk said, 'What are the places that are not moistened?' The Master said, 'Water cannot be sprinkled on them (places where water cannot be sprinkled).' Asked, 'What is the deepest place of Zhaoqing?' The Master said, 'Sink with you (sink with you).' Asked, 'Who are the people in the ninefold city?' The Master said, 'Do you still know with me (do you still know with me)?' The Master ascended the hall, and the monks protected the Dharma seat. The Master said:

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遮里無物。諸人苦恁么相促相拶作么。擬心早勿交涉。更上門戶千里萬里。今既上來各著精彩。招慶一時拋與諸人好么。師復問。還接得也未。眾無對。師曰。勞而無功。汝諸人得恁么鈍。看他古人一兩個得恁么快。才見便負將去。亦較些子。若有此個人。非但四事供養。便以琉璃為地白銀為壁亦未為貴。帝釋引前梵王從后。攬長河為酥酪。變大地為黃金。亦未為足。直得如是猶更有一級在。還委得么珍重。

杭州龍華寺彥球實相得一大師。開堂日謂眾曰。今日既升法座。又爭解諱得。只如不諱底事。此眾還有人與作證明么。若有即出來相共作個榜樣。時有僧問。郡尊請。師如何舉揚宗指師曰。法到別處切忌謬傳。問此座為從天降下為從地涌出。師曰。是什麼。僧曰。此座高廣如何升得。師曰。今日幾被汝安頓著。問靈山一會迦葉親聞。今日一會何人得聞師曰。同我者擊其大節。僧曰。酌然俊哉。師曰。去般水漿茶堂里用去。師又曰。從前佛法付囑國王大臣及有力檀越。今日郡尊及諸官寮。特垂相請不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立云。還有人買么。若有人買即出來。若無人買即賤貨自收。久立珍重師有時上堂云。好時好日速道速道。又曰。大眾近前來聽老漢說第一義。大眾近前。師便

【現代漢語翻譯】 現代漢語譯本 這裡什麼都沒有。（遮里無物）你們這些人這麼擁擠推搡做什麼？（諸人苦恁么相促相拶作么）如果動了心思，那就一點關係都沒有了。（擬心早勿交涉）更是相隔千里萬里。（更上門戶千里萬里）現在既然上來了，各自拿出精彩之處。（今既上來各著精彩）把招慶（寺名，Zhaoqing）一時都拋給你們，好嗎？（招慶一時拋與諸人好么） 師父又問：『還能接得住嗎？』（師復問。還接得也未） 眾人沒有回答。（眾無對） 師父說：『徒勞無功啊。（勞而無功）你們這些人怎麼這麼遲鈍？（汝諸人得恁么鈍）看看古人，一兩個是多麼的快。（看他古人一兩個得恁么快）才見到就揹走了，也算好一些。（才見便負將去。亦較些子）如果真有這樣的人，（若有此個人）不僅僅是四事供養（指衣食住藥），（非但四事供養）就算用琉璃鋪地，白銀做墻，也不算貴重。（便以琉璃為地白銀為壁亦未為貴）就算帝釋天（釋迦牟尼的護法神，Dishi）在前面引導，梵天（Brahma）在後面跟隨，（帝釋引前梵王從后）把長河變成酥酪，把大地變成黃金，也不足以表達敬意。（攬長河為酥酪。變大地為黃金。亦未為足）即使做到這樣，還有更高的境界。（直得如是猶更有一級在）還明白嗎？珍重！（還委得么珍重）』

杭州龍華寺的彥球（Yanqiu）大師真正領悟了實相。（杭州龍華寺彥球實相得一大師） 開堂那天對眾人說：『今天既然升座說法，又怎麼能迴避呢？（開堂日謂眾曰。今日既升法座。又爭解諱得）就像這不可迴避的事情，這裡有人能為我作證嗎？（只如不諱底事。此眾還有人與作證明么）如果有，就出來一起做個榜樣。（若有即出來相共作個榜樣）』 當時有個僧人問：『郡尊（地方長官，Junzun）請您來，您如何宣揚宗旨？』（時有僧問。郡尊請。師如何舉揚宗指） 師父說：『佛法傳到別處，切記不要錯誤傳達。（師曰。法到別處切忌謬傳）』 僧人問：『這座是天上降下來的，還是地下涌出來的？』（問此座為從天降下為從地涌出） 師父說：『你說是從哪裡來的？』（師曰。是什麼） 僧人說：『這座這麼高這麼大，怎麼才能上去呢？』（僧曰。此座高廣如何升得） 師父說：『今天差點被你給安排好了。（師曰。今日幾被汝安頓著）』 僧人問：『靈山會上，迦葉（Kasyapa）親自聽聞，今天這次法會，誰能聽聞？』（問靈山一會迦葉親聞。今日一會何人得聞） 師父說：『與我心意相通的人，就敲響大節。（師曰。同我者擊其大節）』 僧人說：『真是俊才啊！（僧曰。酌然俊哉）』 師父說：『去茶堂里搬水漿去吧。（師曰。去般水漿茶堂里用去）』 師父又說：『從前的佛法，是付囑給國王大臣以及有力的施主。（師又曰。從前佛法付囑國王大臣及有力檀越）今天郡尊以及各位官員，特意邀請我來，實在感到慚愧。（今日郡尊及諸官寮。特垂相請不勝荷愧）山僧我還有最後一句要說，（山僧更有末後一句子）廉價賣給你們。（賤賣與諸人）』 師父於是起身站立，說：『有人要買嗎？（師乃起身立云。還有人買么）如果有人買，就出來。（若有人買即出來）如果沒人買，我就自己收回了。（若無人買即**自收）』 站立良久，珍重。（久立珍重） 師父有時上堂說法，說：『好時節，好日子，快說，快說！（師有時上堂云。好時好日速道速道）』 又說：『大眾，近前來聽老漢說第一義。（又曰。大眾近前來聽老漢說第一義）』 大眾走近前來，師父便...

【English Translation】 English version There is nothing here. (遮里無物) Why are you all crowding and pushing each other like this? (諸人苦恁么相促相拶作么) If you have any intention in mind, then there is no connection at all. (擬心早勿交涉) It's even further away, thousands and thousands of miles. (更上門戶千里萬里) Now that you've come up, each of you should show your brilliance. (今既上來各著精彩) How about I throw Zhaoqing (招慶, temple name) to you all at once? (招慶一時拋與諸人好么) The master then asked, 'Can you still catch it?' (師復問。還接得也未) The crowd had no response. (眾無對) The master said, 'Laborious and without merit. (勞而無功) How can you all be so dull? (汝諸人得恁么鈍) Look at the ancients, one or two of them were so quick. (看他古人一兩個得恁么快) As soon as they saw it, they carried it away, which is a little better. (才見便負將去。亦較些子) If there were such a person, (若有此個人) not only would they receive the four kinds of offerings (referring to clothing, food, shelter, and medicine), (非但四事供養) but even if the ground were paved with lapis lazuli and the walls were made of silver, it would not be too precious. (便以琉璃為地白銀為壁亦未為貴) Even if Dishi (帝釋, Indra, protector deity in Buddhism) led the way and Brahma (梵王, Brahma) followed behind, (帝釋引前梵王從后) turning the long river into ghee and the earth into gold, it would still not be enough. (攬長河為酥酪。變大地為黃金。亦未為足) Even if it were like that, there is still a higher level. (直得如是猶更有一級在) Do you understand? Treasure this!' (還委得么珍重)

Master Yanqiu (彥球) of Longhua Temple (龍華寺) in Hangzhou truly understood reality. (杭州龍華寺彥球實相得一大師) On the day of his opening sermon, he said to the crowd, 'Now that I have ascended the Dharma seat today, how can I avoid it? (開堂日謂眾曰。今日既升法座。又爭解諱得) Just like this unavoidable matter, is there anyone here who can testify for me? (只如不諱底事。此眾還有人與作證明么) If there is, come out and set an example together. (若有即出來相共作個榜樣)' At that time, a monk asked, 'The prefect (郡尊, Junzun) invited you, how will you proclaim the doctrine?' (時有僧問。郡尊請。師如何舉揚宗指) The master said, 'When the Dharma is transmitted elsewhere, be sure not to transmit it incorrectly. (師曰。法到別處切忌謬傳)' The monk asked, 'Did this seat descend from heaven or emerge from the earth?' (問此座為從天降下為從地涌出) The master said, 'What do you say it is?' (師曰。是什麼) The monk said, 'How can one ascend this seat, which is so high and wide?' (僧曰。此座高廣如何升得) The master said, 'Today, I was almost arranged by you. (師曰。今日幾被汝安頓著)' The monk asked, 'At the assembly on Vulture Peak, Kasyapa (迦葉, Kasyapa) personally heard it. Who will hear it at today's assembly?' (問靈山一會迦葉親聞。今日一會何人得聞) The master said, 'Those who are of one mind with me, strike the great instrument. (師曰。同我者擊其大節)' The monk said, 'Truly a talent! (僧曰。酌然俊哉)' The master said, 'Go and carry water and tea to the tea hall. (師曰。去般水漿茶堂里用去)' The master also said, 'In the past, the Buddha Dharma was entrusted to kings, ministers, and powerful patrons. (師又曰。從前佛法付囑國王大臣及有力檀越) Today, the prefect and all the officials have specially invited me, and I am truly ashamed. (今日郡尊及諸官寮。特垂相請不勝荷愧) I, this mountain monk, have one last sentence to say, (山僧更有末後一句子) and I will sell it cheaply to you all. (賤賣與諸人)' The master then stood up and said, 'Is there anyone who wants to buy it? (師乃起身立云。還有人買么) If there is anyone who wants to buy it, come out. (若有人買即出來) If no one wants to buy it, then I will take it back myself. (若無人買即**自收)' He stood for a long time, treasure this. (久立珍重) The master sometimes ascended the Dharma hall and said, 'Good time, good day, speak quickly, speak quickly! (師有時上堂云。好時好日速道速道)' He also said, 'Everyone, come closer and listen to this old man speak about the First Principle. (又曰。大眾近前來聽老漢說第一義)' The crowd came closer, and the master then...

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打趁。問如何是學人自己。師曰。雪上更加霜。

杭州臨安縣保安連禪師。僧問。如何是保安家風。師曰。問有什麼難。問如何是吹毛劍。師曰。豫章鐵柱堅。僧曰。學人不會。師曰。漳江親到來。問如何是沙門行。師曰。師僧頭上戴冠子。問如何是西來意。師曰。死虎足人看。問一問一答彼此興來。如何是保安不驚人之句。師曰。汝到別處作么生舉。

福州報慈院光云慧覺大師上堂云。差病之藥不假驢馱。若據今夜各自歸堂去也。珍重。僧問。承聞慧覺有鎖口訣如何示人。師曰。賴我拄杖不在手。僧曰。恁么即深領尊慈也。師曰。待我肯汝即得。師入府閩王問。報慈與神泉相去近遠。師曰。若說近遠不如親到。師卻問曰。大王日應千差。是什麼心。王曰。什麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。道師謾別人即得。問大眾臻湊請師舉揚。師曰。更有幾人未聞。曰恁么即不假上來也。師曰。不上來且從汝向什麼處會。曰若有處所即孤負和尚師曰。即恐不辨精粗。問夫說法者當如法說。此意如何。師曰。有什麼疑訛。問故人面壁意如何。師打之。問不假言詮請師徑直。師曰。何必更待商量。

廬山開先寺紹宗圓智禪師姑蘇人也。稟性樸野不群流俗。少依本郡

【現代漢語翻譯】 現代漢語譯本 打趁問：『如何是學人自己？』（如何是學佛人的本來面目？）師說：『雪上更加霜。』（比喻更加惡劣的處境，或更加清晰的本來面目。）

杭州臨安縣保安連禪師。僧人問：『如何是保安家風？』（保安禪寺的宗風是什麼？）師說：『問有什麼難？』（這有什麼難問的？）問：『如何是吹毛劍？』（什麼是吹毛劍？比喻非常鋒利的智慧。）師說：『豫章鐵柱堅。』（豫章的鐵柱非常堅固。比喻堅定不移的真理。）僧人說：『學人不會。』（學人我不明白。）師說：『漳江親到來。』（親自到漳江來就明白了。）問：『如何是沙門行？』（什麼是沙門的修行？）師說：『師僧頭上戴冠子。』（和尚頭上戴帽子。比喻不協調或不符合身份。）問：『如何是西來意？』（什麼是達摩祖師西來的本意？）師說：『死虎足人看。』（死老虎的腳給人看。比喻已經過去的事物。）問：『一問一答彼此興來，如何是保安不驚人之句？』（一問一答，彼此興致高昂，什麼是保安禪寺不落俗套的句子？）師說：『汝到別處作么生舉？』（你到別的地方怎麼說？）

福州報慈院光云慧覺大師上堂說：『差病之藥不假驢馱。』（治療疾病的藥物不需要驢子馱運。比喻直接了當，無需外求。）『若據今夜各自歸堂去也。珍重。』（如果按照今晚的情況，各自回禪堂去吧。珍重。）僧人問：『承聞慧覺有鎖口訣如何示人？』（聽說慧覺禪師有封口的訣竅，如何開示於人？）師說：『賴我拄杖不在手。』（幸虧我的拄杖不在手上。暗示如果拄杖在手，就要打人了。）僧人說：『恁么即深領尊慈也。』（這樣我就深刻領會您的慈悲了。）師說：『待我肯汝即得。』（等我認可你才行。）師入府，閩王問：『報慈與神泉相去近遠？』（報慈禪寺和神泉寺相距遠近？）師說：『若說近遠不如親到。』（如果說遠近，不如親自去看看。）師卻問曰：『大王日應千差，是什麼心？』（大師反問：大王每天應對各種事務，用的是什麼心？）王曰：『什麼處得心來？』（國王說：從哪裡得到心呢？）師曰：『豈有無心者？』（難道有無心的人嗎？）王曰：『那邊事作么生？』（國王說：那邊的事情怎麼樣？）師曰：『請向那邊問。』（請向那邊問。）王曰：『道師謾別人即得。』（國王說：禪師您欺騙別人還可以。）問：『大眾臻湊請師舉揚。』（大眾聚集，請禪師開示。）師說：『更有幾人未聞？』（還有幾個人沒有聽到？）曰：『恁么即不假上來也。』（這樣就不需要上來了。）師說：『不上來且從汝向什麼處會？』（不上來，你從哪裡領會？）曰：『若有處所即孤負和尚。』（如果有個地方可以領會，就辜負和尚您了。）師說：『即恐不辨精粗。』（恐怕你分辨不清精細和粗糙。）問：『夫說法者當如法說，此意如何？』（說法的人應當如法宣說，這是什麼意思？）師說：『有什麼疑訛？』（有什麼可懷疑的？）問：『故人面壁意如何？』（達摩祖師面壁的意義是什麼？）師打之。（禪師打了他。）問：『不假言詮請師徑直。』（不需要言語解釋，請禪師直接開示。）師說：『何必更待商量？』（何必再等待商量？）

廬山開先寺紹宗圓智禪師，姑蘇人也。稟性樸野，不群流俗。少依本郡

【English Translation】 English version Da Chen asked: 'What is the student's own self?' (What is the original face of a Buddhist practitioner?) The master said: 'Adding frost on snow.' (A metaphor for a worse situation or a clearer original face.)

Chan Master Bao'an Lian of Lin'an County, Hangzhou. A monk asked: 'What is the family style of Bao'an?' (What is the sect's style of Bao'an Temple?) The master said: 'What's so difficult to ask?' (What's so difficult to ask?) Asked: 'What is a hair-splitting sword?' (What is a hair-splitting sword? A metaphor for very sharp wisdom.) The master said: 'The iron pillar of Yuzhang is firm.' (The iron pillar of Yuzhang is very firm. A metaphor for unwavering truth.) The monk said: 'I don't understand.' (I, the student, do not understand.) The master said: 'Come to Zhangjiang in person.' (You will understand if you come to Zhangjiang in person.) Asked: 'What is the practice of a Shramana?' (What is the practice of a Shramana?) The master said: 'Monks wear hats on their heads.' (Monks wear hats on their heads. A metaphor for being uncoordinated or not conforming to one's identity.) Asked: 'What is the meaning of the Westward Journey?' (What is the original intention of Bodhidharma's coming from the West?) The master said: 'Dead tigers are watched by people.' (Dead tigers are watched by people. A metaphor for things that have passed.) Asked: 'One question and one answer, each with great interest, what is Bao'an's unstartling sentence?' (One question and one answer, each with great interest, what is Bao'an Temple's unconventional sentence?) The master said: 'How will you say it when you go elsewhere?' (How will you say it when you go elsewhere?)

Great Master Guangyun Huijue of Bao'ci Temple in Fuzhou said in his sermon: 'The medicine for treating illness does not need a donkey to carry it.' (The medicine for treating illness does not need a donkey to carry it. A metaphor for being straightforward and not seeking external help.) 'According to tonight's situation, let's all go back to the meditation hall. Take care.' (According to tonight's situation, let's all go back to the meditation hall. Take care.) A monk asked: 'I heard that Huijue has a secret to seal the mouth, how does he show it to people?' (I heard that Chan Master Huijue has a secret to seal the mouth, how does he show it to people?) The master said: 'Fortunately, my staff is not in my hand.' (Fortunately, my staff is not in my hand. Implies that if the staff were in his hand, he would hit someone.) The monk said: 'Then I deeply understand your compassion.' (Then I deeply understand your compassion.) The master said: 'Wait until I approve of you.' (Wait until I approve of you.) The master entered the palace, and King Min asked: 'How far is Bao'ci from Shenquan?' (How far is Bao'ci Temple from Shenquan Temple?) The master said: 'If you talk about distance, it's better to go there yourself.' (If you talk about distance, it's better to go there yourself.) The master asked: 'Your Majesty responds to thousands of affairs every day, what is your mind?' (The master asked: Your Majesty responds to thousands of affairs every day, what is your mind?) The king said: 'Where does the mind come from?' (The king said: Where does the mind come from?) The master said: 'How can there be someone without a mind?' (The master said: How can there be someone without a mind?) The king said: 'What about the affairs over there?' (The king said: What about the affairs over there?) The master said: 'Please ask over there.' (Please ask over there.) The king said: 'Master, you can deceive others.' (The king said: Master, you can deceive others.) Asked: 'The crowd gathers, please Master to expound.' (The crowd gathers, please Master to expound.) The master said: 'How many people have not heard?' (The master said: How many people have not heard?) Said: 'Then there is no need to come up.' (Said: Then there is no need to come up.) The master said: 'If you don't come up, where will you understand?' (The master said: If you don't come up, where will you understand?) Said: 'If there is a place to understand, I will fail the monk.' (Said: If there is a place to understand, I will fail the monk.) The master said: 'I'm afraid you can't distinguish between the fine and the coarse.' (The master said: I'm afraid you can't distinguish between the fine and the coarse.) Asked: 'Those who preach the Dharma should preach according to the Dharma, what does this mean?' (Those who preach the Dharma should preach according to the Dharma, what does this mean?) The master said: 'What doubts are there?' (The master said: What doubts are there?) Asked: 'What is the meaning of Bodhidharma facing the wall?' (What is the meaning of Bodhidharma facing the wall?) The master hit him. (The master hit him.) Asked: 'Without the need for verbal explanation, please Master be direct.' (Without the need for verbal explanation, please Master be direct.) The master said: 'Why wait for discussion?' (The master said: 'Why wait for discussion?')

Chan Master Shaozong Yuanzhi of Kaixian Temple on Mount Lu was from Gusu. He was naturally simple and did not follow the crowd. He relied on his local county from a young age.

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流水寺出家受具。入長慶之室密契真要。初結庵于虔州了山。二十載道聲遐布。江南國主李氏建寺請轉法輪。玄徒輻湊。暨國主巡幸洪井。躬入山瞻謁請上堂。令僧出問。如何是開先境。師曰。最好是一條界破青山色。僧曰。如何是境中人。師曰。拾枯柴煮布水。國主益加欽重。后終於山寺。靈塔存焉。

婺州金鱗報恩院寶資曉悟大師上堂。大眾立久。師曰。諸兄弟各詣山門來。主人口如匾擔相似。莫成相違負也。無久在眾。兄弟也未要怪訝著。若帶參學眼何煩久立。各自歸堂珍重。師開方丈基。僧問。丈基已成如何通訊。師曰。不可昧兄弟此問。僧曰。不昧底事作么生。師曰。青天白日。問學人初心請師示個入路。師遂側掌示之曰。還會么。僧曰。不會。師曰。獨掌不浪鳴。問如何是報恩家風。師曰。也知阇梨入眾日淺。問古人拈捶豎拂意如何。師曰。報恩截舌有分。僧曰。為什麼如此。師曰。屈著作么。問如何是文殊劍。師曰。不知。僧曰。只如一劍下活得底人作么生。師曰。山僧只管二時齋粥。問如何是觸自菩提。師曰。背後是什麼立地。僧曰。學人不會乞師再示。師提拄杖曰。汝不會合吃多少拄杖。問如何是具大慚愧底人。師曰。開口取合不得。僧曰。此人行履如何。師曰。逢茶即茶遇飯即飯。問如何

【現代漢語翻譯】 現代漢語譯本： 在流水寺出家並受具足戒。進入長慶禪師的門下，秘密地領悟了禪宗的精要。最初在虔州了山結廬隱居，二十年間，他的名聲遠揚。江南國主李氏建造寺廟，邀請他去弘揚佛法，四面八方的學徒聚集而來。等到國主巡視洪井時，親自入山瞻仰拜謁，並請他上堂說法。讓僧人出來提問：『什麼是開先境？』禪師回答：『最好是一條界線，劃破了青山的顏色。』僧人問：『什麼是境中人？』禪師回答：『撿拾枯柴，煮布水。』國主更加欽佩尊重他。後來在山寺圓寂，靈塔至今還在。

婺州金鱗報恩院的寶資曉悟大師上堂說法。大眾站立很久。禪師說：『各位兄弟各自到山門來，主人的口像扁擔一樣。不要互相違背辜負了。不要在人群中待太久。各位兄弟也不要奇怪驚訝。如果帶著參學的眼光，何必久立？各自回堂珍重。』禪師開始奠定方丈的基石。僧人問：『丈室的基石已經奠定，如何傳遞資訊？』禪師說：『不可欺騙兄弟你這個問題。』僧人問：『不欺騙的道理是什麼？』禪師說：『****。』問：『學人初心，請禪師指示一條入門的路徑。』禪師於是側著手掌給他看，說：『會了嗎？』僧人說：『不會。』禪師說：『獨掌難鳴。』問：『什麼是報恩院的家風？』禪師說：『也知道阇梨（acarya，軌範師）你入眾的時間還短。』問：『古人拈起錘子，豎起拂塵，是什麼意思？』禪師說：『報恩院有截斷你舌頭的份。』僧人問：『為什麼這樣？』禪師說：『委屈你做什麼？』問：『什麼是文殊劍？』禪師說：『不知道。』僧人問：『如果一劍下去，救活了人，該怎麼辦？』禪師說：『山僧只管早晚兩次的齋飯。』問：『什麼是觸自菩提？』禪師說：『背後是什麼立在那裡？』僧人說：『學人不會，請禪師再次指示。』禪師提起拄杖說：『你不會，合該吃多少拄杖。』問：『什麼是具有大慚愧的人？』禪師說：『開口卻說不出來。』僧人問：『這個人行事如何？』禪師說：『逢茶喝茶，遇飯吃飯。』問：『如何

【English Translation】 English version: He left home and received the full precepts at Liushui Temple. He entered the room of Changqing (Changqing, name of a Chan master) and secretly grasped the true essence. Initially, he built a hermitage on Liaoshan Mountain in Qianzhou. For twenty years, his reputation spread far and wide. Li, the ruler of the Jiangnan kingdom, built a temple and invited him to turn the Dharma wheel. Disciples from all directions gathered. When the ruler inspected Hongjing, he personally went up the mountain to pay homage and requested him to ascend the hall and give a sermon. He instructed a monk to ask: 'What is the realm of Kaixian?' The master replied: 'The best is a boundary line that cuts through the color of the green mountains.' The monk asked: 'What is the person in the realm?' The master replied: 'Gathering dry firewood and boiling cloth water.' The ruler became even more respectful. Later, he passed away at the mountain temple, and his spiritual pagoda still exists.

Master Baozi Xiaowu of Bao'en Monastery in Jinlin, Wuzhou, ascended the hall to give a sermon. The assembly stood for a long time. The master said: 'Brothers, each of you come to the mountain gate. The host's mouth is like a carrying pole. Do not contradict or disappoint each other. Do not stay in the crowd for too long. Brothers, do not be surprised or astonished. If you have the eye of a seeker, why stand for so long? Each of you return to your hall and take care.' The master began to lay the foundation for his abbot's quarters. A monk asked: 'The foundation of the abbot's quarters has been laid, how do we communicate?' The master said: 'You must not deceive me with this question, brother.' The monk asked: 'What is the principle of not deceiving?' The master said: '****.' He asked: 'A student with initial aspiration asks the master to point out a path to enter.' The master then showed him the side of his palm and said: 'Do you understand?' The monk said: 'I do not understand.' The master said: 'A single palm does not make a sound.' He asked: 'What is the family style of Bao'en Monastery?' The master said: 'I also know that you, acarya (acarya, a teacher of conduct), have only recently joined the assembly.' He asked: 'What is the meaning of the ancients picking up a hammer and raising a whisk?' The master said: 'Bao'en Monastery has the right to cut off your tongue.' The monk asked: 'Why is that?' The master said: 'What are you doing being wronged?' He asked: 'What is the Manjusri sword?' The master said: 'I do not know.' The monk asked: 'If a sword is used to save someone, what should be done?' The master said: 'This mountain monk only takes care of the morning and evening meals.' He asked: 'What is touching one's own Bodhi?' The master said: 'What is standing behind you?' The monk said: 'This student does not understand, please show me again.' The master raised his staff and said: 'If you do not understand, you deserve to eat many blows from this staff.' He asked: 'What is a person with great shame?' The master said: 'Opening his mouth but unable to speak.' The monk asked: 'How does this person act?' The master said: 'Tea when there is tea, rice when there is rice.' He asked: 'How

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是金剛一隻箭。師曰。道什麼。其僧再問。師曰。過新羅國去也。問波騰鼎沸起必全真。未審古人意如何。師乃叱之。僧曰。恁么即非次也。師曰。爾話墮也。又曰。我話亦墮汝作么生。僧無對。問去卻賞罰如何是吹毛劍師曰。延平屬劍州。僧曰恁么即喪身失命去也。師曰。錢塘江里潮。

杭州傾心寺法瑫宗一禪師。上堂云。大眾不待一句語便歸堂去。還有紹繼宗風分也無。還有人酬得此問么。若有人酬得去。也遮里與諸人為怪笑。若酬不得去。也諸人與遮里為怪笑。珍重。問如何揲(文甲切)實免見虛頭。師曰。汝問若當衆人盡鑒。問恁么來皆不丈夫。只如不恁么來還有紹繼宗風分也無。師曰。出兩頭致一問來。僧曰什麼人辨得師曰。波斯養兒。問佛法去處乞師全示。師曰。汝但全致一問來。僧曰。為什麼卻拈此問去。師曰。汝適來問什麼。僧曰若不遇于師幾成走作。師曰。賊去後關門。問別傳一句如何分付。師曰。可惜許問。僧曰。恁么即別酬亦不當去也。師曰。也是閑辭。問如何是不朝天子不羨王侯底人。師曰。每日三條線長年一衲衣。僧曰。未審此人還紹宗風也無。師曰。鵲來頭上語云向眼前飛。問承古人有言。不斷煩惱此意如何。師曰。又是發人業。僧曰。如何得不發業。師曰。爾話墮也。問請去賞

【現代漢語翻譯】 現代漢語譯本： 一個僧人問：『什麼是金剛一隻箭？』（金剛比喻堅硬、不可摧毀，箭比喻直指核心。） 法師說：『你說什麼？』 那僧人再次發問。 法師說：『已經過新羅國（古代朝鮮半島上的國家）去了。』（比喻已經超越了問題本身。） 僧人問：『波騰鼎沸（比喻混亂的狀態）起必全真（完全真實），不知道古人的意思是什麼？』 法師於是呵斥他。 僧人說：『這樣說來就是不合次第了。』 法師說：『你的話落入（二邊）了。』 又說：『我的話也落入（二邊），你又如何？』 僧人無言以對。 僧人問：『去掉賞罰，什麼是吹毛劍？』（吹毛劍比喻極其鋒利，能吹毛斷髮。） 法師說：『延平（地名）屬於劍州（地名）。』 僧人說：『這樣說來就是喪身失命去了。』 法師說：『錢塘江里潮。』（比喻自然規律，無法避免。）

杭州傾心寺法瑫宗一禪師，上堂開示說：『各位，不等我說一句話就回禪堂去了，還有人能繼承宗風嗎？還有人能回答這個問題嗎？如果有人能回答，我在這裡和大家一起覺得奇怪好笑。如果沒人能回答，大家就覺得我和這裡奇怪好笑。珍重。』 僧人問：『如何才能真實不虛，免見虛假？』 法師說：『你問得如果恰當，眾人都會明白。』 僧人問：『這樣說來都不算是大丈夫，如果不這樣，還有繼承宗風的份嗎？』 法師說：『出兩頭，致一問來。』（從兩個極端提出一個問題。） 僧人問：『什麼人能辨別？』 法師說：『波斯養兒。』（比喻難以辨認，因為不像自己。） 僧人問：『佛法的去處，請法師完全開示。』 法師說：『你只要完全提出一個問題來。』 僧人說：『為什麼卻拈此問去？』 法師說：『你剛才問什麼？』 僧人說：『若不遇于師，幾成走作。』 法師說：『賊去後關門。』（比喻事後補救。） 僧人問：『別傳一句如何分付？』 法師說：『可惜許問。』（可惜了這個問題。） 僧人說：『這樣說來，另外回答也不恰當了。』 法師說：『也是閑辭。』 僧人問：『如何是不朝天子不羨王侯的人？』 法師說：『每日三條線，長年一衲衣。』（比喻生活簡單樸素。） 僧人說：『不知道此人還繼承宗風嗎？』 法師說：『鵲來頭上語，云向眼前飛。』（比喻自然而然，不假造作。） 僧人問：『承古人有言，不斷煩惱，此意如何？』 法師說：『又是發人業。』（又是引發人的業力。） 僧人說：『如何得不發業？』 法師說：『你的話落入（二邊）了。』 僧人問：『請去賞罰。』

English version: A monk asked: 'What is the Vajra one arrow?' (Vajra means hard and indestructible, arrow means directly pointing to the core.) The master said: 'What are you saying?' The monk asked again. The master said: 'It has already passed the Silla Kingdom (an ancient country on the Korean Peninsula).' (Metaphorically, it has transcended the question itself.) The monk asked: 'The boiling and surging (metaphor for a chaotic state) arises and must be completely true, I wonder what the ancients meant?' The master then scolded him. The monk said: 'In that case, it is not in order.' The master said: 'Your words have fallen (into duality).' He also said: 'My words have also fallen (into duality), what about you?' The monk was speechless. The monk asked: 'Removing rewards and punishments, what is the hair-splitting sword?' (Hair-splitting sword is a metaphor for being extremely sharp, able to cut hair blown against it.) The master said: 'Yanping (place name) belongs to Jianzhou (place name).' The monk said: 'In that case, it is losing life and limb.' The master said: 'The tide in the Qiantang River.' (Metaphor for natural law, unavoidable.)

Chan Master Fa Tao Zongyi of Qingxin Temple in Hangzhou, ascended the hall and said: 'Everyone, you return to the meditation hall without waiting for me to say a word, is there anyone who can inherit the lineage? Is there anyone who can answer this question? If someone can answer, I will find it strange and funny here with everyone. If no one can answer, everyone will find me and this place strange and funny. Treasure this.' A monk asked: 'How can one be truly real and avoid seeing falsehood?' The master said: 'If your question is appropriate, everyone will understand.' The monk asked: 'In that case, they are not great men, if not like this, is there a share in inheriting the lineage?' The master said: 'Raise a question from both ends.' (Raise a question from two extremes.) The monk asked: 'Who can discern it?' The master said: 'A Persian raising a child.' (Metaphor for being difficult to recognize because it doesn't look like oneself.) The monk asked: 'The place where the Buddha-dharma goes, please fully reveal it, Master.' The master said: 'You just need to fully raise a question.' The monk said: 'Why do you pick up this question?' The master said: 'What did you ask just now?' The monk said: 'If I hadn't met the Master, I would have almost become a runaway.' The master said: 'Closing the door after the thief has left.' (Metaphor for remedial action.) The monk asked: 'How to entrust a special transmission?' The master said: 'What a pity for the question.' (What a pity for this question.) The monk said: 'In that case, another answer would not be appropriate either.' The master said: 'Also idle words.' The monk asked: 'What is a person who does not pay homage to the emperor and does not envy kings and nobles?' The master said: 'Three lines every day, a robe for many years.' (Metaphor for a simple and plain life.) The monk said: 'I don't know if this person still inherits the lineage?' The master said: 'Magpies come to speak on the head, clouds fly before the eyes.' (Metaphor for being natural and unpretentious.) The monk asked: 'According to the ancients, not cutting off afflictions, what does this mean?' The master said: 'Again, it is triggering people's karma.' (Again, it is triggering people's karmic force.) The monk said: 'How can one not trigger karma?' The master said: 'Your words have fallen (into duality).' The monk asked: 'Please remove rewards and punishments.'

【English Translation】 English version: A monk asked: 'What is the Vajra one arrow?' (Vajra means hard and indestructible, arrow means directly pointing to the core.) The master said: 'What are you saying?' The monk asked again. The master said: 'It has already passed the Silla Kingdom (an ancient country on the Korean Peninsula).' (Metaphorically, it has transcended the question itself.) The monk asked: 'The boiling and surging (metaphor for a chaotic state) arises and must be completely true, I wonder what the ancients meant?' The master then scolded him. The monk said: 'In that case, it is not in order.' The master said: 'Your words have fallen (into duality).' He also said: 'My words have also fallen (into duality), what about you?' The monk was speechless. The monk asked: 'Removing rewards and punishments, what is the hair-splitting sword?' (Hair-splitting sword is a metaphor for being extremely sharp, able to cut hair blown against it.) The master said: 'Yanping (place name) belongs to Jianzhou (place name).' The monk said: 'In that case, it is losing life and limb.' The master said: 'The tide in the Qiantang River.' (Metaphor for natural law, unavoidable.)

Chan Master Fa Tao Zongyi of Qingxin Temple in Hangzhou, ascended the hall and said: 'Everyone, you return to the meditation hall without waiting for me to say a word, is there anyone who can inherit the lineage? Is there anyone who can answer this question? If someone can answer, I will find it strange and funny here with everyone. If no one can answer, everyone will find me and this place strange and funny. Treasure this.' A monk asked: 'How can one be truly real and avoid seeing falsehood?' The master said: 'If your question is appropriate, everyone will understand.' The monk asked: 'In that case, they are not great men, if not like this, is there a share in inheriting the lineage?' The master said: 'Raise a question from both ends.' (Raise a question from two extremes.) The monk asked: 'Who can discern it?' The master said: 'A Persian raising a child.' (Metaphor for being difficult to recognize because it doesn't look like oneself.) The monk asked: 'The place where the Buddha-dharma goes, please fully reveal it, Master.' The master said: 'You just need to fully raise a question.' The monk said: 'Why do you pick up this question?' The master said: 'What did you ask just now?' The monk said: 'If I hadn't met the Master, I would have almost become a runaway.' The master said: 'Closing the door after the thief has left.' (Metaphor for remedial action.) The monk asked: 'How to entrust a special transmission?' The master said: 'What a pity for the question.' (What a pity for this question.) The monk said: 'In that case, another answer would not be appropriate either.' The master said: 'Also idle words.' The monk asked: 'What is a person who does not pay homage to the emperor and does not envy kings and nobles?' The master said: 'Three lines every day, a robe for many years.' (Metaphor for a simple and plain life.) The monk said: 'I don't know if this person still inherits the lineage?' The master said: 'Magpies come to speak on the head, clouds fly before the eyes.' (Metaphor for being natural and unpretentious.) The monk asked: 'According to the ancients, not cutting off afflictions, what does this mean?' The master said: 'Again, it is triggering people's karma.' (Again, it is triggering people's karmic force.) The monk said: 'How can one not trigger karma?' The master said: 'Your words have fallen (into duality).' The monk asked: 'Please remove rewards and punishments.'

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罰如何是吹毛劍。師曰。如法禮三拜。師后住龍冊寺歸寂。

福州水陸院洪儼禪師。上堂大眾集定。師下座捧香爐巡行大眾前曰。供養十方諸佛便歸方丈。僧問。離卻百非兼四句。請師盡力為提綱。師曰。落在什麼處。僧曰。恁么即人天有賴。師曰。莫將惡水澆潑人好。

杭州靈隱山廣嚴院咸澤禪師。初參保福展和尚。保福問曰。汝名什麼。師曰。咸澤。保福曰。忽遇枯涸者如何。師云。誰是枯涸者。保福曰。我是。師曰。和尚莫謾人好。保福曰。卻是汝謾我。師后承長慶印記。住廣嚴道場。僧問。如何是覿面相呈事。師下禪床曰。尊體起居萬福。問不與萬法為侶者是什麼人。師曰。城中青史樓云外高峰塔。問如何是佛法大意。師曰。幽澗泉清高峰月白。問如何是廣嚴家風。師曰。一塢白雲三間茆屋。僧曰。畢竟作么生。師曰。既無維那兼無典座。問如何是廣嚴家風。師曰。師子石前靈水響。雞籠山上白猿啼。

福州報慈院慧朗禪師上堂曰。從上諸聖為一大事因緣故出現於世。遞相告報。是汝諸人還會么。若不會大不容易。僧問。如何是一大事。師曰。莫錯相告報么。僧曰。恁么即學人不疑也。師曰。爭奈一翳在目何。問三世諸佛儘是傳語人。未審傳什麼人語。師曰聽。僧曰。未審是什麼語。師曰

【現代漢語翻譯】 罰如何是吹毛劍（比喻非常鋒利的劍）。師（指禪師）曰：『如法禮三拜。』師后住龍冊寺歸寂。

福州水陸院洪儼禪師。上堂，大眾集定。師下座，捧香爐巡行大眾前曰：『供養十方諸佛』，便歸方丈。僧問：『離卻百非兼四句，請師盡力為提綱。』師曰：『落在什麼處？』僧曰：『恁么即人天有賴。』師曰：『莫將惡水澆潑人好。』

杭州靈隱山廣嚴院咸澤禪師。初參保福展和尚。保福問曰：『汝名什麼？』師曰：『咸澤。』保福曰：『忽遇枯涸者如何？』師云：『誰是枯涸者？』保福曰：『我是。』師曰：『和尚莫謾人好。』保福曰：『卻是汝謾我。』師后承長慶印記，住廣嚴道場。僧問：『如何是覿面相呈事？』師下禪床曰：『尊體起居萬福。』問：『不與萬法為侶者是什麼人？』師曰：『城中青史樓，云外高峰塔。』問：『如何是佛法大意？』師曰：『幽澗泉清，高峰月白。』問：『如何是廣嚴家風？』師曰：『一塢白雲，三間茆屋。』僧曰：『畢竟作么生？』師曰：『既無維那（寺院中負責維持秩序的僧人），兼無典座（寺院中負責齋食的僧人）。』問：『如何是廣嚴家風？』師曰：『師子石前靈水響，雞籠山上白猿啼。』

福州報慈院慧朗禪師上堂曰：『從上諸聖為一大事因緣故出現於世，遞相告報。是汝諸人還會么？若不會，大不容易。』僧問：『如何是一大事？』師曰：『莫錯相告報么？』僧曰：『恁么即學人不疑也。』師曰：『爭奈一翳在目何？』問：『三世諸佛儘是傳語人，未審傳什麼人語？』師曰：『聽。』僧曰：『未審是什麼語？』師曰：

【English Translation】 What is the 'hair-splitting sword' (a metaphor for an extremely sharp sword) like as a punishment? The Master (referring to the Zen master) said, 'Perform three prostrations according to the Dharma.' Later, the Master resided at Longce Temple and passed away peacefully.

Zen Master Hongyan of the Water and Land Monastery in Fuzhou. He ascended the hall, and the assembly gathered. The Master descended from his seat, held up an incense burner, and walked in front of the assembly, saying, 'Offering to all Buddhas in the ten directions,' and then returned to his abbot's quarters. A monk asked, 'Leaving aside the hundred negations and encompassing the four phrases, please, Master, exert yourself to provide the essence.' The Master said, 'Where does it fall?' The monk said, 'In that case, humans and gods are dependent.' The Master said, 'Don't pour dirty water on good people.'

Zen Master Xianze of Guangyan Monastery on Lingyin Mountain in Hangzhou. He initially visited Abbot Baofu Zhan. Baofu asked, 'What is your name?' The Master said, 'Xianze.' Baofu said, 'What if you encounter someone withered and dried up?' The Master said, 'Who is the one withered and dried up?' Baofu said, 'It is I.' The Master said, 'Venerable Master, don't deceive people.' Baofu said, 'It is you who are deceiving me.' Later, the Master received the seal of approval from Changqing and resided at the Guangyan Dojo. A monk asked, 'What is the matter of directly presenting oneself face to face?' The Master descended from the Zen platform and said, 'May your venerable body be well and at peace.' Asked, 'Who is the one who does not associate with the myriad dharmas?' The Master said, 'The Qing Shi Tower in the city, the High Peak Pagoda beyond the clouds.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The clear spring in the secluded valley, the white moon on the high peak.' Asked, 'What is the family style of Guangyan?' The Master said, 'A valley of white clouds, three thatched huts.' The monk said, 'What ultimately is it?' The Master said, 'There is neither a director of monks (Vina, the monk in charge of maintaining order in the monastery) nor a cook (the monk in charge of meals in the monastery).' Asked, 'What is the family style of Guangyan?' The Master said, 'The spiritual water resounds before the Lion Stone, the white ape cries on Chicken Cage Mountain.'

Zen Master Huilang of Bao'en Monastery in Fuzhou ascended the hall and said, 'From above, all the sages appear in the world for the sake of a great matter and cause, mutually informing each other. Do you all understand? If you don't understand, it is very difficult.' A monk asked, 'What is the great matter?' The Master said, 'Don't mistakenly inform each other, right?' The monk said, 'In that case, this student has no doubts.' The Master said, 'What about the fact that there is an eye disease?' Asked, 'All the Buddhas of the three worlds are messengers; I don't know whose words they are conveying?' The Master said, 'Listen.' The monk said, 'I don't know what words they are.' The Master said:

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。爾不是鐘期。問如何是學人眼。師曰。不可更撒沙。

福州怡山長慶常慧禪師。僧問。王侯請命法嗣怡山鎖口之言請師不謬。師曰得。僧曰。恁么即深領尊慈。師曰。好與莫鈍置人。問不犯宗風不傷物議請師滿口道。師曰。今日豈不是開堂。問焰續雪峰印傳超覺。不違於物不負於人。不在當頭即今何道。師曰。違負即道。僧曰。恁么即善副來言淺深已辨。師曰。也須識好惡。

福州石佛院靜禪師上堂曰。若道素面相呈猶添脂紛。縱離添過猶有負愆。諸人且作么生體悉。僧問。學人慾見和尚本來師時如何。師曰。洞上有言親體取。僧曰。恁么即不得見去也。師曰。灼然客路如天遠侯門似海深。

處州翠峰從欣禪師上堂曰。更不展席珍重。卻問僧。還會么。僧曰。不會。師曰。將謂阇梨到百丈。

福州枕峰觀音院清換禪師上堂曰。諸禪德若要論禪說道舉唱宗風。只如當人分上。以一毛端里。有無量諸佛轉大法輪。於一塵中現寶王剎。佛說眾生說山河大地一時說。未嘗間斷。如毗沙門王始終未求外寶。既各有如是家風。阿誰欠少。不可更就別人取處分也。僧問。如何是法界性。師曰。汝身中有萬象。僧曰。如何體得。師曰。不可谷里尋聲更求本末。

福州東禪契訥禪師上堂曰。未曾暫失全

【現代漢語翻譯】 現代漢語譯本：你不是鐘子期（鐘子期，春秋時期楚國人，以善於傾聽和理解伯牙的音樂而聞名）。問：『什麼是學人的眼睛？』 師父說：『不可再撒沙子（比喻不要再迷惑不清）。』

福州怡山長慶常慧禪師。僧人問：『王侯的**法嗣（指繼承人）怡山鎖口之言，請師父不要說錯。』 師父說：『得。』 僧人說：『如此說來，我就深深領會您的慈悲了。』 師父說：『好與莫鈍置人（不要耽誤別人）。』 問：『不違背宗風，不傷害物議，請師父完全說出來。』 師父說：『今日豈不是開堂（指今日不正是開堂說法的時候嗎）？』 問：『火焰延續雪峰（雪峰，指雪峰義存禪師），印記傳承超覺（超覺，指超覺禪師）。不違背事物，不辜負他人。不在當頭，那麼現在該怎麼說？』 師父說：『違背辜負就是道。』 僧人說：『如此說來，就很好地配合了您的話語，深淺我已經分辨清楚了。』 師父說：『也須識好惡（也需要辨別好壞）。』

福州石佛院靜禪師上堂說：『如果說素面相呈，還像是塗脂抹粉。即使離開塗抹，仍然有負罪過。各位，你們要如何體會？』 僧人問：『學人想要見到和尚本來面目時，該如何是好？』 師父說：『洞上有言親體取（洞穴上面有話語，親自去體會）。』 僧人說：『如此說來，就不得見了嗎？』 師父說：『灼然客路如天遠侯門似海深（確實，客路像天一樣遙遠，侯門像大海一樣深邃）。』

處州翠峰從欣禪師上堂說：『不再鋪開坐席，珍重。』 反過來問僧人：『會了嗎？』 僧人說：『不會。』 師父說：『將謂阇梨到百丈（我以為你到了百丈禪師的境界）。』

福州枕峰觀音院清換禪師上堂說：『各位禪德，如果要談論禪、說道、舉唱宗風，就像當人分上，在一毛端里，有無量諸佛轉大法輪。於一塵中現寶王剎（寶王剎，指莊嚴的佛國）。佛說、眾生說、山河大地一時說，未曾間斷。如毗沙門王（毗沙門王，佛教護法神）始終未求外寶。既然各有如此家風，誰還欠缺什麼？不可再向別人那裡尋求處分。』 僧人問：『如何是法界性（法界性，指宇宙萬物的本性）？』 師父說：『汝身中有萬象（你的身體里有萬象）。』 僧人說：『如何體得？』 師父說：『不可谷里尋聲更求本末（不可在山谷里尋找聲音，更不要追究本末）。』

福州東禪契訥禪師上堂說：『未曾暫時失去全部。』

【English Translation】 English version: You are not Zhong Ziqi (Zhong Ziqi, a man from the state of Chu during the Spring and Autumn period, known for his ability to listen to and understand Bo Ya's music). Asked: 'What is the eye of a student?' The master said: 'Do not add sand (a metaphor for not being confused).'

Changqing Changhui, the Chan master of Yishan in Fuzhou. A monk asked: 'The **Dharma heir (referring to successor) of the king, Yishan's words of locking his mouth, please master do not say wrong.' The master said: 'Got it.' The monk said: 'In that case, I deeply understand your compassion.' The master said: 'Good and do not delay people.' Asked: 'Without violating the sect's style, without hurting public opinion, please master say it completely.' The master said: 'Isn't today the opening of the hall (referring to isn't today the time to preach the Dharma)?' Asked: 'The flame continues Xuefeng (Xuefeng, referring to Chan Master Xuefeng Yicun), the seal is passed down Chaojue (Chaojue, referring to Chan Master Chaojue). Without violating things, without failing others. Not at the head, then what should be said now?' The master said: 'Violation and failure are the Way.' The monk said: 'In that case, it is a good match for your words, and I have distinguished the depth.' The master said: 'You must also know good and evil.'

Chan Master Jing of Shifo Temple in Fuzhou said in the hall: 'If you say present your bare face, it is like applying powder. Even if you leave the application, there is still guilt. Everyone, how do you understand?' A monk asked: 'How should a student see the original face of the abbot?' The master said: 'There are words on the cave, personally experience it.' The monk said: 'In that case, can't I see it?' The master said: 'Indeed, the guest road is as far as the sky, and the Houmen (referring to the gate of a noble's residence) is as deep as the sea.'

Chan Master Congxin of Cuifeng in Chuzhou said in the hall: 'No longer spread the mat, cherish it.' He asked the monk in turn: 'Can you understand?' The monk said: 'No.' The master said: 'I thought you had reached the realm of Chan Master Baizhang.'

Chan Master Qinghuan of Guanyin Temple on Pillow Peak in Fuzhou said in the hall: 'All Chan practitioners, if you want to talk about Chan, speak the Way, and raise the sect's style, just like the person in charge, in a hair tip, there are countless Buddhas turning the great Dharma wheel. In a dust, the Treasure King Land (Bao Wang Cha, referring to the solemn Buddha land) appears. The Buddha speaks, sentient beings speak, mountains, rivers, and the earth speak at the same time, without interruption. Like Vaisravana (Vaisravana, a Buddhist guardian deity), he never sought external treasures. Since each has such a family style, who is still lacking? You must not seek disposition from others.' A monk asked: 'What is the nature of the Dharmadhatu (Dharmadhatu, referring to the nature of all things in the universe)?' The master said: 'There are myriad phenomena in your body.' The monk said: 'How to understand it?' The master said: 'Do not seek sound in the valley, let alone pursue the root and the end.'

Chan Master Qine of Dongchan in Fuzhou said in the hall: 'Never temporarily lost everything.'

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體現前。恁么道亦是分外。既恁么道不得向兄弟前。合作么生道。莫無道處不受道么。莫錯會好。僧問。如何是現前三昧。師曰。何必更待道。問己事未明乞師指示。師曰。何不禮謝。問如何是東禪家風。師曰。一人傳虛萬人傳實。

福州長慶院弘辯妙果大師一日上堂。于座側立云大眾各歸堂得也未。還會得么。若也未會得。山僧謾諸人去也。遂乃升座。僧問。海眾云臻請師開方便門示真實相。師曰。遮個是方便門。僧曰。恁么即大眾側聆去也。師曰。空側聆作么。問超覺后焰妙果傳燈去卻語默動靜如何相示。師曰。還解怪得么。

福州東禪院可隆了空大師。初開堂有僧問。遠棄九峰丈室來坐東禪道場。人天瞻仰于尊顏。愿賜一言而演說。師曰。堯風千載了空不昧於阇梨。曰恁么即人天有賴。師曰。當不當。問如何是道。師曰。正是道。曰如何是道中人。師曰。分明向汝道。師上堂曰。大好省要自不仙陀若是聽響之流。不如歸堂向火。珍重。問如何是普賢第一句。師曰。落第二句也。

福州仙宗院守玭禪師一日不上堂。大眾入方丈參。師曰。今夜與大眾同請假。未審還給假也無。若未聞給假即先言者負。珍重。僧問。十二時中常在底人。還消得人天供養也無。師曰。消不得。僧曰。為什麼消不得。

【現代漢語翻譯】 現代漢語譯本： 體現之前。如果這樣說也是多餘的。既然這樣說不得，不可以在同道之人面前，應該怎麼說呢？難道是沒有道理的地方就不能接受道理嗎？不要誤會了。有僧人問：『什麼是現前三昧（samadhi，一種精神集中狀態）？』 師父說：『何必還要等待說出來呢？』 問：『自己的事情還不明白，懇請師父指示。』 師父說：『為什麼不禮拜感謝呢？』 問：『什麼是東禪的家風？』 師父說：『一人傳虛，萬人傳實。』

福州長慶院弘辯妙果大師有一天上堂說法。站在座位旁邊說：『大眾各自回禪堂了嗎？領會了嗎？如果還沒有領會，那就是我欺騙了你們。』 於是就升座。有僧人問：『海眾雲集，請師父開啟方便之門，指示真實之相。』 師父說：『這個就是方便之門。』 僧人說：『既然這樣，大眾就側耳傾聽了。』 師父說：『空側耳傾聽做什麼？』 問：『超越覺悟后的火焰，妙果傳燈，去除言語和寂靜、行動和靜止，應該如何相示？』 師父說：『還懂得責怪嗎？』

福州東禪院可隆了空大師，初次開堂說法，有僧人問：『遠遠地拋棄九峰的丈室，來坐東禪的道場，人天都在瞻仰您的尊顏，希望賜予一言來演說。』 師父說：『堯風千載，了空不迷惑於你。』 僧人說：『既然這樣，人天就有依靠了。』 師父說：『恰當不恰當？』 問：『什麼是道？』 師父說：『正是道。』 問：『什麼是道中人？』 師父說：『分明向你說了。』 師父上堂說：『最好省事的方法就是不要自作聰明，如果只是聽個響聲，不如回禪堂燒火。珍重。』 問：『什麼是普賢（Samantabhadra，象徵菩薩的行愿）第一句？』 師父說：『落入第二句了。』

福州仙宗院守玭禪師有一天沒有上堂說法。大眾進入方丈室參拜。師父說：『今晚和大家一起請假，不知道是否批準請假？如果還沒有聽到批準請假，那麼先說話的人就輸了。珍重。』 有僧人問：『十二時辰中常在的人，還承受得起人天的供養嗎？』 師父說：『承受不起。』 僧人說：『為什麼承受不起？』

【English Translation】 English version: Before manifestation. To say it like that is also superfluous. Since it cannot be said like that, how should it be said in front of fellow practitioners? Is it that reason cannot be accepted where there is no reason? Don't misunderstand. A monk asked, 'What is the present samadhi (三昧, a state of mental concentration)?' The master said, 'Why wait to say it?' Asked, 'My own affairs are not clear, I beg the master to instruct me.' The master said, 'Why not bow and thank me?' Asked, 'What is the family style of Dongchan?' The master said, 'One person transmits falsehood, ten thousand people transmit truth.'

One day, Master Hongbian Miaoguo of Changqing Monastery in Fuzhou ascended the hall to preach. Standing beside the seat, he said, 'Has the assembly returned to the meditation hall? Have you understood? If you haven't understood, then I have deceived you all.' Then he ascended the seat. A monk asked, 'The assembly has gathered like clouds, please Master open the gate of expedient means and show the true form.' The master said, 'This is the gate of expedient means.' The monk said, 'Since that is so, the assembly will listen attentively.' The master said, 'What is the use of listening attentively in vain?' Asked, 'After transcending the flame of enlightenment, Miaoguo transmits the lamp, how should speech and silence, movement and stillness, be shown?' The master said, 'Do you know how to blame?'

Master Kelong Liaokong of Dongchan Monastery in Fuzhou, when he first opened the hall to preach, a monk asked, 'Abandoning the abbot's room of Jiufeng from afar, I come to sit in the Dongchan Dojo. Humans and gods admire your venerable countenance. I wish you would bestow a word to expound.' The master said, 'For thousands of years, Liaokong has not been deluded by you.' The monk said, 'Since that is so, humans and gods have something to rely on.' The master said, 'Is it appropriate or not?' Asked, 'What is the Dao?' The master said, 'It is precisely the Dao.' Asked, 'What is a person in the Dao?' The master said, 'I have clearly told you.' The master ascended the hall and said, 'The best way to save trouble is not to be self-righteous. If you are just listening for the sound, it is better to return to the meditation hall to make a fire. Treasure this.' Asked, 'What is the first phrase of Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva)?' The master said, 'It has fallen into the second phrase.'

One day, Zen Master Shoubin of Xianzong Monastery in Fuzhou did not ascend the hall to preach. The assembly entered the abbot's room to pay respects. The master said, 'Tonight, I will ask for leave with everyone. I don't know if the leave will be approved. If you haven't heard the leave being approved, then the one who speaks first loses. Treasure this.' A monk asked, 'Can the person who is always present in the twelve hours bear the offerings of humans and gods?' The master said, 'Cannot bear it.' The monk said, 'Why can't they bear it?'

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師曰。為汝常在。僧曰。只如常不在底人還消得也無。師曰。驢年去。僧問。請師答無賓主話。師曰。向無賓主處問將來。

撫州永安院懷烈凈悟禪師上堂眾集。師顧視左右曰。患謇作么。便歸方丈。又一日上堂良久曰。幸自可憐生。又被污卻也。又曰。大眾正是著力處莫容易。僧問。怡山親聞一句請師為學人道。師曰。向後莫錯舉似人。

福州閩山令含禪師初住永福院。上堂曰。還恩恩滿賽願愿圓。便歸方丈。僧問。既到妙峰頂誰人為伴侶。師曰到。僧曰。什麼人為伴侶。師曰。喫茶去。問明明不會乞師指示。師曰。指示且置。作么生是爾明明底事。僧曰。學人不會再乞師指示。師曰。七棒十三。

新羅龜山和尚有舉。相國裴公休啟建法會問看經僧。是什麼經。僧曰。無言童子經。公曰。有幾卷。僧曰。兩卷。公曰。既是無言為什麼卻有兩卷。僧無對。師代曰。若論無言非唯兩卷。

吉州龍鬚山資國院道殷禪師。僧問。如何是祖師西來意。師曰。普通八年遭梁怪。直至如今不得雪。問千山萬山如何是龍鬚山。師曰。千山萬山。僧曰。如何是山中人。師曰。對面千里。問不落有無請師道。師曰。汝作么生問。

福州祥光院澄靜禪師。僧問。如何是道。師曰。長安鼎沸。僧曰。向上事如

【現代漢語翻譯】 師父說：『爲了你永遠都在。』僧人問：『就像那些永遠都不在這裡的人，還能被救度嗎？』師父說：『等到驢年吧（意為不可能）。』僧人問：『請師父回答沒有賓主的話。』師父說：『到沒有賓主的地方去問。』

撫州永安院懷烈凈悟禪師上堂，大眾聚集。禪師環顧左右說：『患口吃嗎？』便回到方丈。又一日上堂，良久說：『幸好還算可愛，又被玷污了。』又說：『大眾，正是著力處，不要輕易放過。』僧人問：『怡山親聞一句，請師父為學人說。』師父說：『以後不要錯誤地告訴別人。』

福州閩山令含禪師初住永福院。上堂說：『還恩恩滿，賽願愿圓。』便回到方丈。僧人問：『既然到了妙峰頂，誰人為伴侶？』師父說：『到了。』僧人問：『什麼人為伴侶？』師父說：『喫茶去。』問：『明明不會，乞求師父指示。』師父說：『指示且放一邊，怎麼是你明明的事情？』僧人說：『學人不會，再次乞求師父指示。』師父說：『七棒十三。』

新羅龜山和尚有舉。相國裴公休啟建法會，問看經僧：『是什麼經？』僧人說：『無言童子經（指不說話的童子所說的經）。』裴公說：『有幾卷？』僧人說：『兩卷。』裴公說：『既然是無言，為什麼卻有兩卷？』僧人無言以對。師父代替回答說：『若論無言，非唯兩卷。』

吉州龍鬚山資國院道殷禪師。僧人問：『如何是祖師西來意（指禪宗的宗旨）？』師父說：『普通八年遭梁怪，直至如今不得雪。』問：『千山萬山，如何是龍鬚山？』師父說：『千山萬山。』僧人問：『如何是山中人？』師父說：『對面千里。』問：『不落有無，請師父道。』師父說：『你作么生問？』

福州祥光院澄靜禪師。僧人問：『如何是道？』師父說：『長安鼎沸。』僧人說：『向上事如』

【English Translation】 The master said, 'For you, it is always there.' The monk asked, 'Like those who are never here, can they still be saved?' The master said, 'In the year of the donkey (meaning never).' The monk asked, 'Please, master, answer the question of no guest and host.' The master said, 'Go ask where there is no guest and host.'

Chan Master Huai Lie Jing Wu of Yong'an Monastery in Fuzhou ascended the hall, and the assembly gathered. The master looked around and said, 'Suffering from stuttering?' Then he returned to his abbot's room. Another day, he ascended the hall and said after a long pause, 'Fortunately, it is still somewhat lovable, but it has been defiled.' He also said, 'Everyone, this is precisely where effort should be applied, do not easily let it go.' A monk asked, 'I heard a sentence from Yishan himself, please, master, speak for the student.' The master said, 'In the future, do not mistakenly tell others.'

Chan Master Ling Han of Minshan in Fuzhou first resided at Yongfu Monastery. Ascending the hall, he said, 'Repay kindness until kindness is full, fulfill vows until vows are complete.' Then he returned to his abbot's room. A monk asked, 'Since one has reached the summit of Miaofeng, who is the companion?' The master said, 'Reached.' The monk asked, 'Who is the companion?' The master said, 'Go have some tea.' Asked, 'Clearly I do not understand, I beg the master for instruction.' The master said, 'Instruction aside for now, what is your clear matter?' The monk said, 'This student does not understand, I beg the master for instruction again.' The master said, 'Seven strikes, thirteen.'

The Korean monk Guishan had an example. Chancellor Pei Gongxiu initiated a Dharma assembly and asked the monk reading the sutra, 'What sutra is it?' The monk said, 'The Sutra of the Wordless Boy (referring to a sutra spoken by a boy who does not speak).' Duke Pei said, 'How many volumes are there?' The monk said, 'Two volumes.' Duke Pei said, 'Since it is wordless, why are there two volumes?' The monk was speechless. The master answered on his behalf, 'If we speak of wordlessness, it is not just two volumes.'

Chan Master Dao Yin of Ziguo Monastery on Mount Longxu in Jizhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen Buddhism)?' The master said, 'In the eighth year of the Common Era, it encountered the strangeness of Liang, and until now it has not been cleared.' Asked, 'Among thousands of mountains, what is Mount Longxu?' The master said, 'Thousands of mountains.' The monk asked, 'What is the person in the mountain?' The master said, 'A thousand miles face to face.' Asked, 'Without falling into existence or non-existence, please, master, speak.' The master said, 'How do you ask?'

Chan Master Chengjing of Xiangguang Monastery in Fuzhou. A monk asked, 'What is the Dao?' The master said, 'Chang'an is in an uproar.' The monk said, 'The matter above is like'

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何。師曰。谷聲萬籟起松老五云披。問如何是和尚家風。師曰。門下平章事宮闈較幾重。

襄州鷲嶺明遠禪師初參長慶。長慶問曰。汝名什麼。師曰。明遠。慶曰。那邊事作么生。師曰。明遠退兩步。慶曰。汝無端退兩步作么。師無語。長慶代云。若不退步爭知明遠。師乃喻旨。師住后僧問。無一法目前應用無虧時如何。師以手卓火。其僧因爾有悟。

杭州報慈院從瑰禪師福州人也。姓陳氏。少投石梯出家。初住越州稱心寺。后住茲院。僧問。古人有言。今人看古教未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。僧曰。如何是心中鬧。師曰。那畔雀兒聲。師開寶六年癸酉六月十四日辰時沐浴易衣。告門人付囑訖。右脅而逝。

杭州龍華寺契盈廣辯周智大師。本福州黃檗山受業。于長慶領旨。住后僧問。如何是龍華境。師曰。翠竹搖風寒松鎖月。僧曰。如何是境中人。師曰。切莫唐突。問如何是三世諸佛道場。師曰。莫別瞻禮。僧曰。恁么則亙古亙今。師曰。是什麼年中。問如何是黃檗山主。師曰。謝仁者相訪。問如何是黃檗境。師曰。龍吟瀑布水云起翠微峰。

前杭州龍冊寺道怤禪師法嗣

越州清化山師訥禪師僧問。十二時中如何得不疑不惑去。師曰好。僧曰

【現代漢語翻譯】 問：什麼是道？ 師父說：山谷迴響著萬物的聲音，古老的松樹在五彩祥雲中挺拔。 問：什麼是和尚的家風？ 師父說：門下的官員，宮闈的規矩又有多少重呢？ 襄州鷲嶺的明遠禪師，最初參訪長慶禪師。 長慶禪師問：你叫什麼名字？ 明遠禪師說：明遠。 長慶禪師說：那邊的事情怎麼樣了？ 明遠禪師退了兩步。 長慶禪師說：你無緣無故退兩步做什麼？ 明遠禪師沒有說話。 長慶禪師代答說：如果不退步，怎麼知道是明遠呢？ 明遠禪師因此領悟了禪旨。 明遠禪師住持寺院后，有僧人問：沒有一法在目前，應用卻無所欠缺的時候，是怎樣的？ 明遠禪師用手敲擊火爐。 那位僧人因此有所領悟。 杭州報慈院的從瑰禪師，是福州人，姓陳。年少時在石梯出家。最初住在越州稱心寺，後來住在報慈院。 有僧人問：古人有話說，『今人看古教，未免心中鬧；欲免心中鬧，應須看古教。』什麼是古教？ 禪師說：如是我聞（Rúshì wǒ wén，這樣我聽聞）。 僧人問：什麼是心中鬧？ 禪師說：那邊的雀鳥叫聲。 從瑰禪師在開寶六年癸酉六月十四日辰時，沐浴更衣，告訴門人並囑咐完畢，右脅而逝。 杭州龍華寺的契盈廣辯周智大師，原本在福州黃檗山受業，在長慶禪師處領悟禪旨。住持寺院后，有僧人問：什麼是龍華境？ 禪師說：翠綠的竹子搖曳著風，寒冷的松樹鎖住月亮。 僧人問：什麼是境中人？ 禪師說：切莫唐突。 問：什麼是三世諸佛（Sānshì zhū fó，過去、現在、未來三世的一切佛）的道場？ 禪師說：不要另外瞻仰禮拜。 僧人問：這樣說來，就是亙古亙今了？ 禪師說：是什麼年中？ 問：什麼是黃檗山主？ 禪師說：感謝仁者來訪。 問：什麼是黃檗境？ 禪師說：龍吟瀑布水，云起翠微峰。 前杭州龍冊寺的道怤禪師的法嗣。 越州清化山的師訥禪師，有僧人問：如何在十二時中（Shí'èr shí zhōng，一天二十四小時）做到不疑不惑？ 禪師說：好。 僧人說：

【English Translation】 Question: What is the Dao? The master said: 'Valley echoes with myriad sounds, old pines stand tall amidst five-colored clouds.' Question: What is the family tradition of a monk? The master said: 'The officials under the gate, how many layers of rules are there in the palace?' Zen Master Mingyuan of Jiuling Mountain in Xiangzhou initially visited Zen Master Changqing. Zen Master Changqing asked: 'What is your name?' Zen Master Mingyuan said: 'Mingyuan.' Zen Master Changqing said: 'How are things on that side?' Zen Master Mingyuan took two steps back. Zen Master Changqing said: 'Why do you take two steps back for no reason?' Zen Master Mingyuan was silent. Zen Master Changqing replied on his behalf: 'If he didn't step back, how would we know it's Mingyuan?' Zen Master Mingyuan then understood the Zen principle. After Zen Master Mingyuan resided in the temple, a monk asked: 'When there is not a single dharma (Dharma, law or teaching) present, how is it that application is without deficiency?' Zen Master Mingyuan tapped the stove with his hand. The monk then had an enlightenment. Zen Master Conggui of Bao'en Temple in Hangzhou was a native of Fuzhou, with the surname Chen. He left home at Shiti at a young age. He initially resided at Chengxin Temple in Yuezhou, and later at Bao'en Temple. A monk asked: 'The ancients said, 'When people today read ancient teachings, they inevitably have disturbances in their minds; if you want to avoid disturbances in your mind, you must read ancient teachings.' What are the ancient teachings?' The Zen master said: 'Thus have I heard (Rúshì wǒ wén).' The monk asked: 'What is disturbance in the mind?' The Zen master said: 'The sound of the sparrows over there.' On the 14th day of the sixth month of the Guiyou year of the Kaibao era, Zen Master Conggui bathed and changed clothes at the Chen hour, told his disciples and finished his instructions, and passed away lying on his right side. Great Master Qiying Guangbian Zhouzhi of Longhua Temple in Hangzhou originally studied at Huangbo Mountain in Fuzhou and attained enlightenment under Zen Master Changqing. After residing in the temple, a monk asked: 'What is the realm of Longhua?' The Zen master said: 'Emerald bamboos sway in the wind, cold pines lock in the moon.' The monk asked: 'Who is the person in the realm?' The Zen master said: 'Do not be disrespectful.' Question: What is the Bodhimanda (Dàochǎng, place of enlightenment) of the Buddhas of the Three Times (Sānshì zhū fó)? The Zen master said: 'Do not look elsewhere to worship.' The monk asked: 'In that case, it is eternal?' The Zen master said: 'What year is it?' Question: Who is the master of Huangbo Mountain? The Zen master said: 'Thank you for your visit, kind sir.' Question: What is the realm of Huangbo? The Zen master said: 'Dragon roars in the waterfall, clouds rise from the emerald peaks.' The Dharma successor of Zen Master Daofu of Longce Temple in Hangzhou. Zen Master Shine of Qinghua Mountain in Yuezhou, a monk asked: 'How can one be without doubt or confusion in the twelve periods of the day (Shí'èr shí zhōng)?' The Zen master said: 'Good.' The monk said:

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。恁么則得遇于師也。師曰。珍重。有僧來禮拜。師曰。子亦善問吾亦善答。僧曰。恁么即大眾久立。師曰。抑逼大眾作什麼。問去卻賞罰如何是吹毛劍師曰。錢塘江里好渡船。問如何是西來意。師曰。可殺新鮮。

衢州南禪遇緣禪師。有俗士時謂之鐵腳。忽因騎馬。有僧問。師既是鐵腳為什麼卻騎馬。師曰。腰帶不因遮腹痛。幞頭豈是御天寒。有俗官問。和尚恁後生為什麼卻為尊宿。師云。千歲只言朱頂鶴。朝生便是鳳凰兒。師有時云。此個事得恁難道。有僧出曰。請師道。師曰。睦州溪苔錦軍石耳。

復州資福院智遠禪師福州連江人也。童蒙出家。詣峽山觀音院法宣禪師落髮受具。給侍勤恪專于誦持。一日宣禪師謂曰。觀汝上根堪任大事。何不遍參而滯於此乎。師遂禮辭歷諸方。至越州鏡清禮順德大師。因問曰。如何是諸佛出身處。順德曰。大家要知。師曰。斯則眾眼難謾。順德曰。理能縛豹。師因此發悟玄旨。周顯德三年丙辰復州刺史率僚吏及緇黃千眾。請師于資福院開堂說法(時謂東禪院)僧問。師唱誰家曲宗風嗣阿誰。師曰。雪嶺峰前月鏡湖波里明。問諸佛出世天雨四華地搖六動。和尚今日有何禎祥。師曰。一物不生全體露。目前光彩阿誰知。問如何是直示一句。師曰。是什麼。師又曰。還會

【現代漢語翻譯】 現代漢語譯本： 僧人問：『怎樣才能遇到老師呢？』老師說：『珍重。』有僧人來禮拜，老師說：『你善於提問，我也善於回答。』僧人說：『這樣說來，大眾站立很久了。』老師說：『逼迫大眾做什麼？』問：『去掉賞罰，什麼是吹毛劍？』老師說：『錢塘江里有好的渡船。』問：『什麼是西來意（Bodhidharma從西方帶來的禪宗真諦）？』老師說：『非常新鮮。』

衢州南禪遇緣禪師，有個俗人平時稱他為鐵腳。一次因為騎馬，有僧人問：『老師既然是鐵腳，為什麼卻騎馬？』老師說：『腰帶不是因為肚子疼才系的，幞頭（古代男子戴的頭巾）難道是爲了抵禦天寒嗎？』有俗官問：『和尚你這麼年輕，為什麼卻成為尊宿（德高望重的僧人）？』老師說：『千年來人們只說朱頂鶴，早上生的就是鳳凰兒。』老師有時說：『這件事很難理解嗎？』有僧人出來說：『請老師說。』老師說：『睦州溪的苔蘚像錦緞，軍石的石耳。』

復州資福院智遠禪師，是福州連江人。小時候出家，到峽山觀音院拜法宣禪師剃度受戒。侍奉老師勤懇恭敬，專心誦經持戒。一天，法宣禪師對他說：『我看你根器很好，可以擔當大事，為什麼遍參各處卻滯留在這裡呢？』智遠禪師於是告辭，遊歷各方。到越州鏡清，禮拜順德大師，問道：『什麼是諸佛出身處？』順德大師說：『大家都想知道。』智遠禪師說：『這樣說來，眾人的眼睛難以欺騙。』順德大師說：『理能束縛豹子。』智遠禪師因此領悟了玄妙的旨意。周顯德三年丙辰，復州刺史率領僚屬和僧俗大眾千人，請智遠禪師在資福院開堂說法（當時稱為東禪院）。僧人問：『老師唱的是誰家的曲調，宗風繼承的是誰？』老師說：『雪嶺峰前月，鏡湖波里明。』問：『諸佛出世時，天降四種花，大地六種震動，和尚今天有什麼吉祥的徵兆？』老師說：『一物不生，全體顯露，目前的光彩，誰能知道？』問：『什麼是直指（直接揭示真理）的一句？』老師說：『是什麼？』老師又說：『會嗎？』

【English Translation】 English version: A monk asked: 'How can one encounter the teacher?' The teacher said: 'Take care.' A monk came to pay respects, and the teacher said: 'You are good at asking questions, and I am good at answering them.' The monk said: 'In that case, the assembly has been standing for a long time.' The teacher said: 'What are you forcing the assembly to do?' Asked: 'Removing rewards and punishments, what is the 'hair-splitting sword' (a metaphor for keen discernment)?' The teacher said: 'There are good ferries in the Qiantang River.' Asked: 'What is the 'intention from the West' (the essence of Zen Buddhism brought by Bodhidharma)?' The teacher said: 'Extremely fresh.'

Zen Master Yuyuan of N禪 in Quzhou, there was a layman who usually called him 'Iron Feet'. Once, because of riding a horse, a monk asked: 'Since the teacher is 'Iron Feet', why are you riding a horse?' The teacher said: 'The belt is not tied because of a stomach ache, and the turban (ancient men's headscarf) is not to protect against the cold?' A secular official asked: 'Venerable monk, why have you become a respected elder (a highly respected monk) at such a young age?' The teacher said: 'For a thousand years, people have only talked about the red-crowned crane, and what is born in the morning is a phoenix.' The teacher sometimes said: 'Is this matter difficult to understand?' A monk came out and said: 'Please, teacher, explain.' The teacher said: 'The moss of Muzhou Creek is like brocade, and the rock tripe of Junshi.'

Zen Master Zhiyuan of Zifu Temple in Fuzhou, was a native of Lianjiang, Fuzhou. He became a monk as a child and went to Xiashan Guanyin Temple to be tonsured and ordained by Zen Master Faxuan. He served the teacher diligently and respectfully, and devoted himself to reciting scriptures and upholding precepts. One day, Zen Master Faxuan said to him: 'I see that your roots are good and you can take on great responsibilities, why do you stay here instead of visiting various places?' Zen Master Zhiyuan then bid farewell and traveled to various places. Arriving at Jingqing in Yuezhou, he paid respects to Great Master Shunde and asked: 'What is the birthplace of all Buddhas?' Great Master Shunde said: 'Everyone wants to know.' Zen Master Zhiyuan said: 'In that case, the eyes of the masses are difficult to deceive.' Great Master Shunde said: 'Reason can bind a leopard.' Zen Master Zhiyuan therefore understood the profound meaning. In the year Bingchen of the Zhou Xiande era, the prefect of Fuzhou led his officials and thousands of monks and laypeople to invite Zen Master Zhiyuan to open a Dharma hall at Zifu Temple (then called Dongchan Temple). A monk asked: 'Whose tune is the teacher singing, and whose lineage does the Dharma style inherit?' The teacher said: 'The moon before Snow Mountain Peak, bright in the waves of Mirror Lake.' Asked: 'When the Buddhas appear in the world, the sky rains four kinds of flowers and the earth shakes in six ways, what auspicious signs does the venerable monk have today?' The teacher said: 'When one thing is not born, the whole is revealed, who can know the splendor before our eyes?' Asked: 'What is the direct pointing (directly revealing the truth) in one sentence?' The teacher said: 'What is it?' The teacher also said: 'Do you understand?'

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么。會去即今便了。不會塵沙算劫。只據諸賢分上。古佛心源明露現前。匝天遍地森羅萬象自己家風。佛與眾生本無差別。涅槃生死幻化所為。性地真常不勞修證。師又曰。要知此事當陽顯露。並無寸草蓋覆。便承當取最省心力。師如是為眾涉於二十二載。太平興國二年丁丑九月十六日聲鐘辭眾。至二十七日辰時恬然坐化。壽八十三。臘六十三。

前漳州報恩院懷岳禪師法嗣

潭州妙濟院師浩傳心大師。曾住郴州香山。僧問。擬即第二頭不擬即第三首。如何是第一頭。師曰收。僧問。古人斷臂當爲何事。師曰。我寧可斷臂。問如何是學人眼。師曰。須知我好心。問如何是香山劍。師曰異。僧曰。還露也無。師曰。不忍見。問如何是松門第一句。師曰。切不得錯舉。問如何是妙濟家風。師曰。左右人太多。問如何是佛法大意。師曰。兩口無一舌。問如何是香山一路。師曰。滔滔地。僧曰。到者如何。師曰。息汝平生。問如何是世尊密語。師曰。阿難亦不知。僧曰。為什麼不知。師曰。莫非仙陀。問如何是香山寶。師曰。碧眼胡人不敢定。僧曰。露者如何。師曰。龍王捧不起。因僧舉。聖僧塑像被虎咬乃問師。既是聖僧為什麼被大蟲咬。師曰。疑殺天下人。問如何是無慚愧底人。師曰。阇梨合吃棒。

【現代漢語翻譯】 現代漢語譯本： 什麼？會去就是現在立刻就明白。不會去，就算經歷如塵沙般多的劫數也無用。只看各位賢者的份上，古佛的心源明白顯露在眼前。整個天，整個地，森羅萬象都是自己家裡的風光。佛與眾生本來就沒有差別。涅槃和生死都是虛幻的變化所為。自性的心地本來就是真常，不需要修行和證悟。師父又說，要知道這件事，應當在當下顯露，沒有一絲一毫的草蓋住。如果能這樣承擔，是最省心省力的。師父這樣為大眾說法二十二年。太平興國二年丁丑九月十六日敲鐘告別大眾。到二十七日辰時安詳地坐化圓寂。享年八十三歲，僧臘六十三年。

前漳州報恩院懷岳禪師的法嗣

潭州妙濟院的師浩傳心大師，曾經住在郴州香山。有僧人問：『擬議第二頭，不擬議第三首，如何是第一頭？』師父說：『收。』僧人問：『古人斷臂是爲了什麼事？』師父說：『我寧可斷臂。』問：『如何是學人的眼？』師父說：『須知我好心。』問：『如何是香山劍？』師父說：『異。』僧人說：『還顯露嗎？』師父說：『不忍見。』問：『如何是松門第一句？』師父說：『切不得錯舉。』問：『如何是妙濟家風？』師父說：『左右人太多。』問：『如何是佛法大意？』師父說：『兩口無一舌。』問：『如何是香山一路？』師父說：『滔滔地。』僧人說：『到達的人如何？』師父說：『息汝平生。』問：『如何是世尊密語？』師父說：『阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）亦不知。』僧人說：『為什麼不知？』師父說：『莫非仙陀（Sendha，古印度地名，也指鹽）。』問：『如何是香山寶？』師父說：『碧眼胡人（Blue-eyed barbarian，指來自西域的人）不敢定。』僧人說：『顯露的如何？』師父說：『龍王（Dragon King，佛教護法神）捧不起。』因為僧人舉例說，聖僧的塑像被老虎咬了，於是問師父：『既然是聖僧，為什麼會被大蟲咬？』師父說：『疑殺天下人。』問：『如何是無慚愧底人？』師父說：『阇梨（Acarya，梵語，意為導師）合吃棒。』

【English Translation】 English version: What? To understand is to understand right now. If you don't understand, it's useless even if you go through kalpas (kalpa, aeon) as numerous as dust particles. Just based on the merit of all you virtuous ones, the mind-source of the ancient Buddha is clearly revealed before you. The entire sky, the entire earth, and all the myriad phenomena are the scenery of your own home. There is originally no difference between the Buddha and sentient beings. Nirvana and samsara are all illusory transformations. The nature of the mind is originally true and constant, requiring no cultivation or realization. The master also said, 'To know this matter, it should be revealed right now, with not a single blade of grass covering it. If you can take it on like this, it will save you the most effort.' The master preached to the masses in this way for twenty-two years. On the sixteenth day of the ninth month of the Dingchou year of the Taiping Xingguo era, he rang the bell to bid farewell to the assembly. On the twenty-seventh day, at the hour of chen (morning), he peacefully passed away in seated meditation. He lived to the age of eighty-three, with sixty-three years as a monk.

The Dharma successor of Zen Master Huaiyue of Bao'en Monastery in Zhangzhou

Great Master Shihao Chuanxin of Miaoji Monastery in Tanzhou, who once resided at Xiangshan in Chenzhou. A monk asked, 'If you consider the second head, and don't consider the third head, what is the first head?' The master said, 'Collect.' The monk asked, 'What was the reason for the ancients cutting off their arms?' The master said, 'I would rather cut off my arm.' Asked, 'What is the eye of a student?' The master said, 'You must know my good intentions.' Asked, 'What is the Xiangshan sword?' The master said, 'Different.' The monk said, 'Is it revealed or not?' The master said, 'I can't bear to see it.' Asked, 'What is the first sentence of Songmen?' The master said, 'You must not speak it wrongly.' Asked, 'What is the family style of Miaoji?' The master said, 'There are too many people around.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Two mouths without one tongue.' Asked, 'What is the Xiangshan road?' The master said, 'Surging.' The monk said, 'What about those who arrive?' The master said, 'Rest your whole life.' Asked, 'What is the secret word of the World-Honored One?' The master said, 'Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory) also does not know.' The monk said, 'Why doesn't he know?' The master said, 'Could it be Sendha (Sendha, an ancient Indian place name, also referring to salt)?' Asked, 'What is the treasure of Xiangshan?' The master said, 'The blue-eyed barbarian (Blue-eyed barbarian, referring to people from the Western Regions) dares not determine it.' The monk said, 'What about the revealed?' The master said, 'The Dragon King (Dragon King, a Buddhist protector deity) cannot lift it.' Because a monk cited the example of the statue of the Holy Monk being bitten by a tiger, he asked the master, 'Since it is a Holy Monk, why was he bitten by a big bug?' The master said, 'It makes everyone in the world suspicious.' Asked, 'What is a shameless person?' The master said, 'The Acarya (Acarya, Sanskrit for teacher) deserves a beating.'

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前福州鼓山神晏國師法嗣

杭州天竺山子儀心印水月大師溫州樂清縣人也。姓陳氏。初遊方謁鼓山。因問曰。子儀三千里外遠投法席。今日非時上來乞師非時答話。鼓山曰。不可鈍置仁者。師曰。省力處如何。鼓山曰。汝何費力。師自此承言領旨。便往浙中。錢忠懿王聆其道譽。命開法于羅漢光福二道場。海眾臻湊。師上堂示眾曰。久立大眾。更待什麼不辭展拓。卻恐誤于禪德。轉迷歸路時寒珍重。僧問。如何是從上來事。師曰住。僧曰。如何薦。師曰。可惜龍頭翻成蛇尾。有僧禮拜起將問話。師曰。如何且置。其僧乃問。只如興工之子。還有相親分也無。師曰。只待局終不知柯爛。問如何是維摩默。師曰謗。僧曰。文殊因何贊。師曰。同案領過僧曰。維摩又如何。師曰。頭上三尺巾手裡一枝拂。問如何是諸佛出身處。師曰。大洋海里一星火。僧曰。學人不會。師曰。燒盡魚龍。問丹霞燒木佛意旨如何。師曰。寒即圍爐向猛火。僧曰。還有過也無。師曰。熱即竹林溪畔坐。問如何是法界義宗。師曰。九月九日浙江潮。問諸餘即不問。如何是光福門下超毗盧越釋迦底人。師曰。諸餘奉衲。僧曰。恁么即平生慶幸去也。師曰。慶幸事作么生。其僧罔措。師喝之。師將下堂。僧問下堂一句乞師分付。師曰。攜履已歸西

【現代漢語翻譯】 現代漢語譯本： 前福州鼓山神晏國師的法嗣

杭州天竺山子儀心印水月大師，是溫州樂清縣人，姓陳。他最初四處遊歷，拜謁鼓山（地名，也指代鼓山神晏國師）。他問道：『子儀從三千里之外遠道而來，投奔您的門下，今天想向您請教，希望老師能給予開示。』鼓山說：『不可怠慢了有心求道的人。』子儀大師問：『如何才能省力呢？』鼓山說：『你又何必費力呢？』子儀大師從此領悟了鼓山國師的教誨，便前往浙中。錢忠懿王聽聞他的道行聲譽，命他在羅漢、光福兩座道場開壇講法，前來聽法的僧眾絡繹不絕。大師上堂開示眾人說：『站立很久了，大家還在等待什麼？我不怕多費口舌，只是擔心耽誤了各位禪德，讓你們迷失了歸途。天氣寒冷，請各位珍重。』有僧人問道：『如何是從本來處而來的事？』大師說：『住。』僧人說：『如何才能領悟？』大師說：『可惜龍頭翻轉成了蛇尾。』有僧人禮拜後起身準備發問，大師說：『如何？先放一放。』那僧人於是問道：『就像興工的木匠，還有相親相愛的緣分嗎？』大師說：『只等到一局終了，卻不知斧柄早已腐爛。』問：『什麼是維摩（Vimalakirti，佛教在家菩薩，以辯才著稱）的沉默？』大師說：『誹謗。』僧人說：『文殊（Manjusri，智慧的象徵）為何讚歎？』大師說：『同案犯一起領罪。』僧人說：『維摩又如何呢？』大師說：『頭上戴著三尺高的頭巾，手裡拿著一枝拂塵。』問：『什麼是諸佛（Buddhas）的出身處？』大師說：『大洋海里的一點星火。』僧人說：『學人不能領會。』大師說：『燒盡魚龍。』問：『丹霞（Tanxia，唐代禪師）焚燒木佛（wooden Buddha）的用意是什麼？』大師說：『寒冷時就圍著爐子烤火。』僧人說：『還有過失嗎？』大師說：『炎熱時就在竹林溪邊乘涼。』問：『什麼是法界（Dharmadhatu，宇宙萬法所依之本體）的義宗？』大師說：『九月九日的浙江潮。』問：『其他的暫且不問，如何是光福門下超越毗盧（Vairocana，佛的三身之一，代表法身佛）越釋迦（Sakyamuni，佛教創始人）的人？』大師說：『其他的都供奉給各位衲子。』僧人說：『如此說來，真是平生慶幸啊。』大師說：『慶幸之事又是什麼呢？』那僧人不知所措。大師呵斥了他。大師將要下堂，僧人問道：『請老師留下下堂一句。』大師說：『已經攜履西歸了。』

【English Translation】 English version: Successor of National Teacher Shenyan of Gushan in Fuzhou

Zen Master Ziyi Xinyin Shuiyue of Tianzhu Mountain in Hangzhou was from Yueqing County, Wenzhou, with the surname Chen. He initially traveled around and visited Gushan (a place name, also referring to National Teacher Shenyan of Gushan). He asked: 'Ziyi has come from three thousand miles away to seek refuge under your Dharma seat. Today, I come to ask for your instruction at an unusual time, hoping the teacher can provide guidance.' Gushan said: 'We must not neglect those who sincerely seek the Way.' Master Ziyi asked: 'How can one save effort?' Gushan said: 'Why do you need to exert effort?' From then on, Master Ziyi understood the teachings of National Teacher Gushan and went to Zhejiang. King Zhongyi of Qian heard of his virtuous reputation and ordered him to open Dharma talks at the Lohan and Guangfu monasteries, where monks gathered in large numbers. The Master ascended the Dharma hall and addressed the assembly, saying: 'You have been standing for a long time. What are you still waiting for? I am not afraid of speaking more, but I am afraid of delaying you, virtuous practitioners of Zen, and causing you to lose your way home. The weather is cold, please take care.' A monk asked: 'What is the matter that comes from the original source?' The Master said: 'Stay.' The monk said: 'How can one realize it?' The Master said: 'It's a pity that the dragon's head has turned into a snake's tail.' A monk bowed and rose to ask a question. The Master said: 'How about we put that aside for now?' The monk then asked: 'Like a carpenter starting a project, is there still a loving connection?' The Master said: 'Only waiting for the end of the game, unaware that the axe handle has long rotted.' Asked: 'What is Vimalakirti's (Vimalakirti, a Buddhist lay bodhisattva known for his eloquence) silence?' The Master said: 'Slander.' The monk said: 'Why does Manjusri (Manjusri, the symbol of wisdom) praise it?' The Master said: 'Accomplices confessing together.' The monk said: 'What about Vimalakirti then?' The Master said: 'Wearing a three-foot-high hat and holding a whisk in his hand.' Asked: 'What is the birthplace of all Buddhas (Buddhas)?' The Master said: 'A spark in the vast ocean.' The monk said: 'The student does not understand.' The Master said: 'Burning all the fish and dragons.' Asked: 'What is the intention of Danxia (Tanxia, a Zen master of the Tang Dynasty) burning a wooden Buddha (wooden Buddha)?' The Master said: 'When it's cold, surround the stove and warm yourself by the fire.' The monk said: 'Is there still fault?' The Master said: 'When it's hot, sit by the bamboo forest stream and enjoy the cool.' Asked: 'What is the meaning of Dharmadhatu (Dharmadhatu, the essence on which all phenomena in the universe depend)?' The Master said: 'The Zhejiang tide on the ninth day of the ninth month.' Asked: 'I won't ask about the others for now, but who is the person under Guangfu's gate who surpasses Vairocana (Vairocana, one of the three bodies of the Buddha, representing the Dharmakaya Buddha) and Sakyamuni (Sakyamuni, the founder of Buddhism)?' The Master said: 'Offer the rest to you monks.' The monk said: 'In that case, I am truly fortunate in my life.' The Master said: 'What is the matter of good fortune?' The monk was at a loss. The Master scolded him. As the Master was about to descend from the hall, the monk asked: 'Please leave a sentence for descending from the hall.' The Master said: 'Already carrying shoes, returning west.'

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國去。此山空有老猿啼。問鼓山有掣鼓奪旗之說師且如何。師曰。敗將不忍誅。僧曰。或遇良將又如何。師曰。念子孤魂賜汝三奠。問世尊入滅當歸何所。師曰。鶴林空變色真歸無所歸。僧曰。夫子必定何之。師曰。朱實殞勁風繁英落素秋。僧曰。我師將來複歸何所。師曰。子今欲識吾歸處。東西南北柳成絲。問如何修行即得與道相應。師曰。高卷吟中箔濃煎睡后茶。師回故里。雍熙三年示滅。門人阇維收舍利建塔。

建州白雲智作真寂禪師永貞人也。姓朱氏。容若梵僧。禮鼓山國師披剃。二十四具戒。一日鼓山上堂召大眾。眾皆回眸。鼓山披襟示之。眾罔措。唯師朗悟厥旨入室印證。又參次鼓山召令近前。問南泉喚院主意作么生。師斂手端容退立而已。鼓山莞然奇之。自爾游吳楚卻復閩川。初住南峰次住建州白雲院。師上堂曰。還有人向宗乘中致得一問么。待山僧向宗乘中答。時有僧禮拜才起。師便歸方丈。問如何是枯木里龍吟。師曰。火里蓮生。僧曰。如何是髑髏里眼睛。師曰。泥牛入水。問如何是主中主。師曰。汝還具眼么。僧曰。恁么即學人歸堂去也。師曰。猢猻入布袋。問如何是延平津。師曰。萬古水溶溶。僧曰。如何是延平劍。師曰。速須退步。僧曰。未審津與劍是同是異。師曰。可惜許漢。乾祐

【現代漢語翻譯】 現代漢語譯本： 離開國家。這座山只剩下老猿猴的啼叫。問鼓山有『掣鼓奪旗』的說法，禪師您怎麼看？禪師說：『戰敗的將領不忍心誅殺。』僧人問：『如果遇到優秀的將領又該如何？』禪師說：『可憐你這孤魂，賜你三份祭品。』問世尊（釋迦牟尼，佛教創始人）入滅后應當歸向何處？禪師說：『鶴林（釋迦牟尼涅槃之地）空自變色，真性歸於無所歸。』僧人問：『那麼，夫子（老師）必定去向何方？』禪師說：『紅色的果實被強風吹落，繁盛的花朵在肅殺的秋天凋零。』僧人問：『我的老師將來又會歸向何處？』禪師說：『你現在想知道我歸向何處嗎？東西南北，柳條都已成絲。』問如何修行才能與道相應？禪師說：『高高捲起吟詩的簾子，睡醒后慢慢地煮茶。』禪師返回故鄉，雍熙三年圓寂。弟子們火化后收取捨利，建造佛塔。 建州白雲智作真寂禪師，永貞人，姓朱。容貌像梵僧。在鼓山國師處剃度，二十四歲受具足戒。一日，鼓山禪師上堂，召集大眾。大眾都回頭看。鼓山禪師敞開衣襟給他們看，大眾不知所措。只有禪師領悟了其中的旨意，入室得到印證。又一次，跟隨鼓山禪師，鼓山禪師叫他走近前來，問：『南泉（禪師名）叫院主（寺院主管）的用意是什麼？』禪師拱手端正儀容，退後站立而已。鼓山禪師莞爾一笑，覺得他很奇特。從此遊歷吳楚，又回到閩川。最初住在南峰，後來住在建州白雲院。禪師上堂說：『還有人能在宗乘（佛教宗旨）中提出一個問題嗎？等我來在宗乘中回答。』當時有個僧人禮拜后剛起身，禪師就回方丈了。問：『什麼是枯木里龍吟？』禪師說：『火里蓮生。』僧人問：『什麼是骷髏里的眼睛？』禪師說：『泥牛入水。』問：『什麼是主中主？』禪師說：『你還有眼睛嗎？』僧人說：『既然這樣，那我就回堂去了。』禪師說：『猢猻（猴子）入布袋。』問：『什麼是延平津？』禪師說：『萬古水溶溶。』僧人問：『什麼是延平劍？』禪師說：『趕緊退步。』僧人問：『不知道津（渡口）與劍是相同還是不同？』禪師說：『可惜了許漢。』乾祐（年號）

【English Translation】 English version: Leaving the country. This mountain is only left with the cries of old monkeys. Asked about the saying of 'seizing the drum and capturing the flag' at Gushan (Drum Mountain), what does the master think? The master said: 'A defeated general cannot bear to be killed.' The monk asked: 'What if encountering an excellent general?' The master said: 'Pity your lonely soul, I grant you three offerings.' Asked where should the World Honored One (Sakyamuni, founder of Buddhism) go after entering Nirvana? The master said: 'The Crane Forest (place of Sakyamuni's Nirvana) changes color in vain, true nature returns to nowhere to return.' The monk asked: 'Then, where must the master go?' The master said: 'Red fruits are blown off by strong winds, and flourishing flowers wither in the bleak autumn.' The monk asked: 'Where will my master return to in the future?' The master said: 'Do you want to know where I will return to now? Willows have become silk threads in all directions.' Asked how to cultivate to be in accordance with the Tao? The master said: 'Raise the curtain for chanting high, and slowly brew tea after waking up from sleep.' The master returned to his hometown and passed away in the third year of Yongxi. The disciples cremated him, collected the relics, and built a pagoda. Jianzhou Baiyun Zhizuo True Stillness Zen Master, a native of Yongzhen, whose surname was Zhu. His appearance resembled a Brahman monk. He was tonsured at Gushan National Teacher and received the full precepts at the age of twenty-four. One day, the Gushan Zen Master ascended the hall and summoned the assembly. The assembly all turned their heads to look. The Gushan Zen Master opened his robe to show them, and the assembly was at a loss. Only the Zen Master understood the meaning and received confirmation in the room. Another time, following the Gushan Zen Master, the Gushan Zen Master called him to come closer and asked: 'What is the intention of Nanquan (name of a Zen master) calling the abbot (head of the monastery)?' The Zen Master cupped his hands, straightened his appearance, and stood back. The Gushan Zen Master smiled and found him very peculiar. From then on, he traveled to Wu and Chu, and then returned to Minchuan. He first lived in Nanfeng and later lived in Jianzhou Baiyun Monastery. The Zen Master ascended the hall and said: 'Is there anyone who can ask a question in the Zongcheng (Buddhist doctrine)? Wait for me to answer in the Zongcheng.' At that time, a monk bowed and just got up, and the Zen Master returned to his room. Asked: 'What is the dragon's roar in the withered tree?' The master said: 'Lotus grows in the fire.' The monk asked: 'What are the eyes in the skull?' The master said: 'Mud cow enters the water.' Asked: 'What is the master of masters?' The master said: 'Do you still have eyes?' The monk said: 'Since that's the case, then I'll go back to the hall.' The master said: 'Monkey enters the bag.' Asked: 'What is Yanping Ferry?' The master said: 'The water is vast and endless for eternity.' The monk asked: 'What is the Yanping Sword?' The master said: 'Retreat quickly.' The monk asked: 'I don't know if the ferry and the sword are the same or different?' The master said: 'What a pity for Xu Han.' Qianyou (era name)

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二年已酉江南國主李氏延居奉先。賜紫衣師名。上堂升坐眾咸側聆。師曰。相謾去也還知得么。可不聞昔日靈山多少士眾。只道迦葉親聞。今日叨奉恩命俾揚宗教。不可異於靈山也。既不異靈山。諸仁者作么生相體悉。也莫泥他古今。但彼此著些精彩。大家驗看是什麼。僧問。靈山一會不異而今。未審親聞底事如何。師曰。更舉。曰恁么即人天有賴。師曰。阇梨且作么生。問賢王請命大展法筵。祖嗣西來如何指示。師曰。分明記取。曰終不敢孤負和尚。師曰。也未在。僧問如何是奉先境。師曰。一任觀看。僧曰。如何是境中人。師曰。莫無禮。問如何是奉先家風。師曰。即今在什麼處。僧曰。恁么即大眾有賴也。師曰。關汝什麼事。問如何是為人一句。師曰。不是奉先道不得。

鼓山智嚴了覺大師(第二世住)師上堂曰。多言復多語。由來返相誤。珍重。僧問。石門之句即不敢問。請師方便。師曰。問取露柱。問國王出世三邊靜。法王出世有何恩。師曰。還會么。僧曰。幸遇明朝輒伸呈獻。師曰。吐卻著。僧曰。若不禮拜幾成無孔鐵錘。師曰。何異無孔鐵錘。

福州龍山智嵩妙空大師。師上堂曰。幸自分明。須作遮個節目作么。到遮里便成節目。便成增語便成塵玷。未有如許多時作么生。僧問。古佛化導

【現代漢語翻譯】 現代漢語譯本 二年已酉，江南國主李氏在延居奉先這個地方，賜予我紫衣，並賜予我『師』的稱號。我登上法座，眾人都集中精神傾聽。我說：『你們互相欺騙，難道還不知道嗎？難道沒聽說過昔日靈山會上，那麼多的士人和大眾，都只說迦葉（Mahākāśyapa）(佛陀十大弟子之一，以頭陀第一著稱)親自聽聞佛陀的教誨嗎？今日我承蒙恩命，來弘揚宗教，這和靈山（Gṛdhrakūṭa）(釋迦牟尼佛常說法之地，又名鷲峰山)沒有什麼不同。既然和靈山沒有什麼不同，各位仁者打算如何相互理解體會呢？也不要拘泥於古代和現在，但彼此拿出一些精彩的東西，大家來驗證看看是什麼。』 有僧人問：『靈山一會和現在沒有什麼不同，那麼請問親自聽聞的事情是怎樣的？』 我說：『再說一遍。』 僧人說：『這樣說來，人天都有所依靠了。』 我說：『你打算怎麼做？』 有僧人問：『賢王大開法筵，祖師西來，您打算如何指示？』 我說：『分明地記住。』 僧人說：『始終不敢辜負和尚您。』 我說：『還差得遠呢。』 有僧人問：『什麼是奉先（Fengxian）(地名，也是寺廟名)的境界？』 我說：『任憑你觀看。』 僧人說：『什麼是境界中的人？』 我說：『不要無禮。』 有僧人問：『什麼是奉先的家風？』 我說：『現在在哪裡？』 僧人說：『這樣說來，大眾有所依靠了。』 我說：『關你什麼事？』 有僧人問：『如何是為人的一句話？』 我說：『不是奉先說不出來。』

鼓山智嚴了覺大師（第二世住持）上堂說：『說得越多，反而越容易產生誤解。』珍重。 有僧人問：『石門（Shimen）(地名，也指代石門宗)的語句我不敢問，請師父您開示方便之門。』 我說：『去問露柱（luzhu）(佛寺中常見的石柱，這裡指無情物)吧。』 有僧人問：『國王出世，三邊平靜；法王（Dharmaraja）(指佛陀)出世，有什麼恩德？』 我說：『明白了嗎？』 僧人說：『有幸遇到明朝，我將盡力呈獻。』 我說：『吐出來。』 僧人說：『如果不禮拜，幾乎就成了無孔的鐵錘。』 我說：『和無孔的鐵錘有什麼區別？』

福州龍山智嵩妙空大師。大師上堂說：『幸好自己分明，為什麼要弄出這個節目呢？到了這裡就成了節目，就成了多餘的話，就成了塵垢。沒有這麼多的時候是怎麼做的呢？』 有僧人問：『古佛（Ancient Buddha）(指過去的佛)如何化導？』

【English Translation】 English version In the second year of Yiyou, the ruler of the Jiangnan Kingdom, Li, resided in Fengxian. He bestowed upon me a purple robe and the title of 'Master'. I ascended the Dharma seat, and the assembly focused their attention to listen. I said, 'Are you deceiving each other, and are you aware of it? Have you not heard that in the past, at the assembly on Vulture Peak (Gṛdhrakūṭa) (a mountain where Shakyamuni Buddha often taught), so many scholars and the masses only said that Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) personally heard the Buddha's teachings? Today, I am honored to receive the imperial command to propagate the religion, which is no different from Vulture Peak. Since it is no different from Vulture Peak, how do you intend to understand and experience each other? Do not be bound by the past and present, but let each of us bring forth some brilliance, and let everyone examine what it is.' A monk asked, 'The assembly on Vulture Peak is no different from now, so what is the matter of personally hearing the teachings?' I said, 'Say it again.' The monk said, 'In that case, humans and gods have something to rely on.' I said, 'What are you going to do?' A monk asked, 'The wise king opens a grand Dharma assembly, and the Patriarch comes from the West. How do you intend to instruct?' I said, 'Clearly remember it.' The monk said, 'I will never fail to live up to your expectations, Master.' I said, 'You are still far from it.' A monk asked, 'What is the realm of Fengxian (a place name, also the name of a temple)?' I said, 'Let you watch.' The monk said, 'What is the person in the realm?' I said, 'Don't be rude.' A monk asked, 'What is the family style of Fengxian?' I said, 'Where is it now?' The monk said, 'In that case, the assembly has something to rely on.' I said, 'What business is it of yours?' A monk asked, 'What is the one phrase for the sake of others?' I said, 'Fengxian cannot say it.'

Zen Master Zhiyan Liaojue of Gushan (the second abbot) said in his Dharma talk: 'The more you say, the more likely you are to misunderstand.' Treasure this. A monk asked, 'I dare not ask about the phrase of Shimen (a place name, also referring to the Shimen sect), please, Master, open the door of convenience.' I said, 'Ask the pillar (luzhu) (a common stone pillar in Buddhist temples, referring to inanimate objects).' A monk asked, 'When the king appears in the world, the three borders are peaceful; when the Dharma King (Dharmaraja) (referring to the Buddha) appears in the world, what kindness is there?' I said, 'Do you understand?' The monk said, 'Fortunately, I have encountered the bright morning, and I will do my best to present it.' I said, 'Spit it out.' The monk said, 'If I don't bow, I will almost become a hammer without a hole.' I said, 'What is the difference from a hammer without a hole?'

Zen Master Zhisong Miaokong of Longshan, Fuzhou. The Master said in his Dharma talk: 'Fortunately, you are clear yourself, why do you need to create this program? When you get here, it becomes a program, it becomes superfluous words, it becomes dust. What did you do when there wasn't so much?' A monk asked, 'How did the Ancient Buddha (referring to past Buddhas) guide?'

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今祖重興。人天輻湊于禪庭。至理若為于開示。師曰。亦不敢孤負大眾。僧曰。恁么即人天不謬慇勤請頓使凡心作佛心。師曰。仁者作么生。僧曰。退身。禮拜。隨眾上下。師曰。我識得汝也。

泉州鳳凰山疆禪師。僧問。燈傳鼓嶠。道霸溫陵。不跨石門。請師通訊。師曰。若不是今日攔胸撞出。僧曰。恁么即今日親聞師子吼。他時終作鳳凰兒。師曰。又向遮里涂污人。問白浪滔天境何人住太虛。師曰。靜夜思堯鼓回頭聞舜琴。

福州龍山文義禪師上堂曰。若舉宗乘即院寂徑荒。若留委問更待個什麼。還有人委么出來驗看。若無人委莫略虛好。僧問。如何是人王。師曰。威風人盡懼。僧曰。如何是法王。師曰。一句令當行。僧曰。二王還分不分。師曰。適來道什麼。

福州鼓山智岳了宗大師福州人也初遊方至鄂州黃龍。問曰。久向黃龍到來只見赤斑蛇。黃龍曰。汝只見赤斑蛇且不識黃龍。師曰。如何是。黃龍曰。滔滔地。師曰。忽遇金翅鳥來又作么生。曰性命難存。師曰。恁么即被他吞卻也。曰謝阇梨供養師當下未省覺。尋回受業山禮覲國師和尚。啓發微旨而後次補山門為第三世。上堂曰。我若全舉宗乘汝向什麼處領會。所以向汝道。古今常露體用無妨。僧問。諸餘即不問。如何是誕生王種。師曰

【現代漢語翻譯】 現代漢語譯本： 現在祖師重振宗風，人天大眾聚集在禪庭。至高的道理要如何開示呢？ 禪師說：『我也不敢辜負大眾的期望。』 僧人問：『既然如此，那麼人天大眾慇勤懇請，能否立刻使凡夫心轉為佛心？』 禪師說：『你打算怎麼做呢？』 僧人說：『退後一步，禮拜，跟隨大眾一起行動。』 禪師說：『我認出你了。』 泉州鳳凰山疆禪師。僧人問：『燈火相傳於鼓嶠（地名），道風稱霸于溫陵（泉州的別稱），不跨越石門（地名），請禪師傳遞資訊。』 禪師說：『如果不是今天迎面撞出。』 僧人說：『既然如此，那麼今天親耳聽聞獅子吼，將來終將成為鳳凰之子。』 禪師說：『又在這裡玷污人。』 問：『白浪滔天的境界是什麼人居住的太虛？』 禪師說：『靜夜思念堯帝的鼓聲，回頭聽聞舜帝的琴聲。』 福州龍山文義禪師上堂開示說：『如果高舉宗門教義，那麼寺院就會寂靜，道路就會荒蕪。如果留下疑問，還要等待什麼呢？還有人明白嗎？出來驗證看看。如果沒有人明白，不要輕易放過。』 僧人問：『什麼是人王？』 禪師說：『威風凜凜，人人都畏懼。』 僧人問：『什麼是法王？』 禪師說：『一句命令，立即執行。』 僧人問：『二王還分不分？』 禪師說：『剛才說什麼？』 福州鼓山智岳了宗大師是福州人，起初遊歷四方到達鄂州黃龍寺。他問道：『久聞黃龍之名，到來只見一條赤斑蛇。』 黃龍禪師說：『你只看見赤斑蛇，卻不認識黃龍。』 智岳禪師問：『如何是黃龍？』 黃龍禪師說：『滔滔不絕地。』 智岳禪師問：『忽然遇到金翅鳥來，又該怎麼辦？』 黃龍禪師說：『性命難保。』 智岳禪師問：『既然如此，那麼就被它吞掉了？』 黃龍禪師說：『感謝阇梨（梵語，意為弟子）的供養。』 智岳禪師當時沒有領悟。之後返回受業的山，禮拜覲見國師和尚，受到啓發，領悟了微妙的旨意，然後依次接替山門，成為第三世住持。上堂開示說：『我如果完全舉出宗門教義，你們要到什麼地方去領會？所以我對你們說，古今常露，體用無妨。』 僧人問：『其他的暫且不問，如何是誕生王種？』 禪師說：

【English Translation】 English version: Now the ancestral master revives the teachings, and humans and gods gather in the Chan (Zen) courtyard. How should the ultimate truth be revealed? The master said, 'I dare not disappoint the expectations of the assembly.' A monk asked, 'Since this is the case, can the earnest request of humans and gods immediately transform the ordinary mind into the Buddha mind?' The master said, 'What do you intend to do?' The monk said, 'Step back, bow, and follow the assembly in their actions.' The master said, 'I recognize you.' Chan Master Jiang of Phoenix Mountain in Quanzhou. A monk asked, 'The lamp is transmitted at Gujiao (place name), the Dao (path) dominates Wenling (another name for Quanzhou), without crossing Shimen (place name), please master transmit the message.' The master said, 'If it weren't for today, crashing out head-on.' The monk said, 'Since this is the case, today I personally heard the lion's roar, and in the future, I will become the son of the phoenix.' The master said, 'Again, you are soiling people here.' Asked, 'In the realm of white waves reaching the sky, who dwells in the great void?' The master said, 'In the quiet night, thinking of Emperor Yao's drums, turning back to hear Emperor Shun's zither.' Chan Master Wenyi of Longshan Mountain in Fuzhou, ascending the platform, said, 'If we uphold the teachings of the sect, the monastery will be desolate and the path will be barren. If we leave questions, what are we waiting for? Is there anyone who understands? Come out and verify. If no one understands, don't let it go easily.' A monk asked, 'What is the human king?' The master said, 'With awe-inspiring power, everyone fears him.' A monk asked, 'What is the Dharma (law) king?' The master said, 'One command, immediately executed.' A monk asked, 'Are the two kings separate or not?' The master said, 'What did you say just now?' Great Master Zhiyue Liaozong of Gushan Mountain in Fuzhou was a native of Fuzhou. Initially, he traveled to Huanglong Temple in Ezhou. He asked, 'I have long heard of Huanglong, but upon arrival, I only see a red-spotted snake.' Chan Master Huanglong said, 'You only see the red-spotted snake, but you do not recognize Huanglong.' Chan Master Zhiyue asked, 'What is Huanglong?' Chan Master Huanglong said, 'Endlessly flowing.' Chan Master Zhiyue asked, 'If a Garuda (mythical bird) suddenly appears, what should be done?' Chan Master Huanglong said, 'Life is hard to preserve.' Chan Master Zhiyue asked, 'Since this is the case, then it will be swallowed?' Chan Master Huanglong said, 'Thank you for the offering, Shajari (Sanskrit, meaning disciple).' Chan Master Zhiyue did not understand at the time. Later, he returned to the mountain where he received his precepts, paid respects to the National Teacher and monk, and was enlightened, understanding the subtle meaning. Then, he successively took over the mountain gate, becoming the third abbot. Ascending the platform, he said, 'If I were to fully expound the teachings of the sect, where would you go to understand? Therefore, I say to you, ancient and modern are always revealed, and essence and function are unobstructed.' A monk asked, 'I will not ask about other things for now, what is the birth of a royal lineage?' The master said:

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。金枝玉葉不相似是作么生。僧曰。恁么即同中不得異。師曰。不得異事作么生。僧曰。金枝爭能續。師曰。猶是閫外之辭。問虛空還解作用也無。師拈起拄杖曰。遮個師僧好打。僧無語。

襄州定慧和尚。僧問。如何是佛向上事。師曰。無人不驚。僧曰。學人未委在。師曰。不妨難向。問不借時機用如何話祖宗。師曰。阇梨還具慚愧么。僧便喝。師無語。

福州鼓山清諤宗曉禪師得法于受業和尚(鼓山第四世住)問亡僧遷化向什麼處去也。師曰。時寒不出手。

金陵凈德道場沖煦慧悟禪師福州人也。姓和氏。幼不染葷血。自誓出家。登鼓山剃度得法受記。年二十四于洪州豐城為眾開演。時謂小長老。周顯德中江南國主延住光睦。僧問。如何是大道。師曰。我無小徑。曰如何是小徑。師曰。我不知有大道。師次住廬山開先。后居凈德。並聚徒說法。開寶八年歸寂。

金陵報恩院清護禪師福州長樂人也。姓陳氏。六歲辭親禮鼓山披削。十五納戒。於國師言下發明真趣。暨國師圓寂。乃之建州白雲。閩帥王氏秦賜紫號崇因大師。晉天福八年金陵興師入建城時。統軍查文徽至院。師出延接。查問曰。此中相見時如何。師曰。惱亂將軍。查后請師歸金陵。國主命居長慶院攝眾。周顯德初退歸建州卓庵

【現代漢語翻譯】 現代漢語譯本： 『金枝玉葉不相似是作么生』（金枝玉葉雖然珍貴，但各有不同，這是什麼意思？）。僧人說：『恁么即同中不得異』（這樣說來，就是相同之中不能有差異）。禪師說：『不得異事作么生』（不能有差異又會怎麼樣呢？）。僧人說：『金枝爭能續』（金枝怎麼能延續下去呢？）。禪師說：『猶是閫外之辭』（這仍然是門外漢的話）。問：『虛空還解作用也無』（虛空是否也懂得發揮作用呢？）。禪師拿起拄杖說：『遮個師僧好打』（這個和尚真該打）。僧人無語。 襄州定慧和尚。僧人問：『如何是佛向上事』（什麼是超越佛的境界？）。禪師說：『無人不驚』（沒有人不感到驚訝）。僧人說：『學人未委在』（弟子不明白）。禪師說：『不妨難向』（不妨難以理解）。問：『不借時機用如何話祖宗』（不借用時機，如何談論祖師的禪法？）。禪師說：『阇梨還具慚愧么』（你還感到慚愧嗎？）。僧人便喝（大喝一聲）。禪師無語。 福州鼓山清諤宗曉禪師得法于受業和尚(鼓山第四世住)。問：『亡僧遷化向什麼處去也』（去世的僧人往哪裡去了？）。禪師說：『時寒不出手』（天氣冷，不伸手）。 金陵凈德道場沖煦慧悟禪師，福州人，姓和氏。從小不沾葷腥，立志出家。在鼓山剃度，得法受記。二十四歲時在洪州豐城為大眾開演佛法，當時被稱為小長老。周顯德年間，江南國主請他住持光睦寺。僧人問：『如何是大道』（什麼是大道？）。禪師說：『我無小徑』（我沒有小路）。問：『如何是小徑』（什麼是小路？）。禪師說：『我不知有大道』（我不知道有大道）。禪師後來住持廬山開先寺，之後居住在凈德寺，都聚集徒眾說法。開寶八年圓寂。 金陵報恩院清護禪師，福州長樂人，姓陳氏。六歲離開父母，在鼓山出家。十五歲受戒。在國師的教導下領悟真諦。國師圓寂后，前往建州白雲寺。閩帥王氏秦賜予他紫衣和『崇因大師』的稱號。晉天福八年，金陵興師攻入建城時，統軍查文徽來到寺院，禪師出門迎接。查文徽問：『此中相見時如何』（在這種情況下相見會怎麼樣？）。禪師說：『惱亂將軍』（打擾將軍了）。查文徽後來請禪師回到金陵，國主命他住持長慶院，管理僧眾。周顯德初年，退隱回到建州，住在庵中。

【English Translation】 English version: 『What is it like when golden branches and jade leaves are dissimilar?』 (What does it mean that golden branches and jade leaves, though precious, are different?). The monk said, 『Then there can be no difference within sameness.』 The master said, 『What happens when there can be no difference?』 The monk said, 『How can golden branches continue?』 The master said, 『That's still talk from outside the gate.』 Asked, 『Does emptiness understand function or not?』 The master picked up his staff and said, 『This monk deserves a beating.』 The monk was speechless. Zen Master Dinghui of Xiangzhou. A monk asked, 『What is the matter beyond the Buddha?』 The master said, 『No one is not astonished.』 The monk said, 『This student does not understand.』 The master said, 『It doesn't matter if it's difficult to understand.』 Asked, 『Without borrowing opportunity, how do you speak of the ancestors?』 The master said, 『Do you still have shame?』 The monk then shouted. The master was speechless. Zen Master Qing'e Zongxiao of Gushan (Mount Gu) in Fuzhou, who obtained the Dharma from his ordination master (the fourth abbot of Gushan). Asked, 『Where does a deceased monk go after transformation?』 The master said, 『It's cold, so I don't take my hand out.』 Zen Master Chongxu Huiwu of Jingde Monastery in Jinling (Nanjing), was from Fuzhou, with the surname He. From a young age, he did not eat meat and vowed to become a monk. He was tonsured at Gushan, obtained the Dharma, and received confirmation. At the age of twenty-four, he lectured for the masses in Fengcheng, Hongzhou, and was then called the 『Little Elder.』 During the Xiande period of the Zhou dynasty, the ruler of the Jiangnan kingdom invited him to reside at Guangmu Monastery. A monk asked, 『What is the Great Way?』 The master said, 『I have no small paths.』 Asked, 『What is a small path?』 The master said, 『I do not know of a Great Way.』 The master later resided at Kaixian Monastery on Mount Lu, and then resided at Jingde Monastery, where he gathered disciples and taught the Dharma. He passed away in the eighth year of the Kaibao era. Zen Master Qinghu of Bao'en Monastery in Jinling, was from Changle in Fuzhou, with the surname Chen. At the age of six, he left his parents and was tonsured at Gushan. At the age of fifteen, he received the precepts. Under the guidance of the National Teacher, he awakened to the true meaning. After the National Teacher passed away, he went to Baiyun Monastery in Jianzhou. The Min military governor, Wang Qin, bestowed upon him a purple robe and the title 『Master Chongyin.』 In the eighth year of the Tianfu era of the Jin dynasty, when the Jinling army entered Jiancheng, the commander Zha Wenhui came to the monastery. The master went out to greet him. Zha asked, 『What is it like to meet here?』 The master said, 『Troubling the general.』 Later, Zha invited the master back to Jinling, and the ruler ordered him to reside at Changqing Monastery and manage the sangha. At the beginning of the Xiande period of the Zhou dynasty, he retired to Jianzhou and lived in a hermitage.

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。時節度使陳誨創顯親報恩禪苑堅請住持。開堂日僧問。諸佛出世天華亂墜。未審和尚出世有何祥瑞。師曰。昨日新雷發。今朝細雨飛。問如何是諸佛玄旨。師曰。草鞋木履。開寶三年五月江南後主再請入住報恩凈德二道場。來往說法。改號妙行禪師。當年十一月示疾預辭國主。二十日平旦聲鐘召大眾囑付訖儼然坐亡。壽五十有五。臘四十。國主厚禮茶毗。收舍利三百餘粒並靈骨。歸葬于建州雞足山臥云院建塔。師風神清灑操行孤標。二十年不服綿絹唯衣紙布。辭藻札翰並皆冠眾。五處語要偈頌別行於世。

景德傳燈錄卷第二十一 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十二

吉州青原山行思禪師第七世中杭州龍華寺靈照禪師法嗣七人臺州瑞巖師進禪師臺州六通院志球禪師杭州雲龍院歸禪師杭州餘杭功臣院道閑禪師衢州鎮境遇緣禪師福州報國院照禪師臺州白雲乃禪師(已上七人見錄)明州翠巖令參禪師法嗣二人杭州龍冊寺子興禪師溫州佛㠗知默禪師(已上二人見錄)福州安國院弘瑫禪師法嗣九人福州白鹿師貴禪師福州羅山義聰禪師福州安國從貴禪師福州怡山藏用禪師福州永隆彥端禪師福州林陽志端禪師福州興聖滿禪師福州仙宗明禪師福州安國祥和尚(已上九人見錄

【現代漢語翻譯】 現代漢語譯本：當時，節度使陳誨建立了顯親報恩禪苑，堅決邀請他擔任住持。開堂之日，有僧人問道：『諸佛出世時，天花亂墜，不知道和尚您出世時有什麼祥瑞？』禪師說：『昨日新雷響，今朝細雨飛。』又問：『如何是諸佛的玄妙旨意？』禪師說：『草鞋木屐。』開寶三年五月，江南後主再次邀請他入住報恩、凈德兩座道場，來往說法，改稱號為妙行禪師。當年十一月，禪師示現疾病，預先向國主告辭。二十日平旦，敲鐘召集大眾，囑咐完畢后安然坐化圓寂，享年五十五歲，僧臘四十年。國主以厚禮火化，收取捨利三百多粒以及靈骨，歸葬于建州雞足山臥云院，並建塔供奉。禪師風神清朗灑脫，操行孤高不群，二十年不穿綿絹衣物，只穿紙布製成的衣服。辭藻文筆都冠絕眾人。《五處語要》、《偈頌》等作品流傳於世。 《景德傳燈錄》卷第二十一

《景德傳燈錄》卷第二十二 吉州青原山行思禪師第七世中，杭州龍華寺靈照禪師的法嗣七人：臺州瑞巖師進禪師，臺州六通院志球禪師，杭州雲龍院歸禪師，杭州餘杭功臣院道閑禪師，衢州鎮境遇緣禪師，福州報國院照禪師，臺州白雲乃禪師（以上七人見於記錄）。明州翠巖令參禪師的法嗣二人：杭州龍冊寺子興禪師，溫州佛㠗知默禪師（以上二人見於記錄）。福州安國院弘瑫禪師的法嗣九人：福州白鹿師貴禪師，福州羅山義聰禪師，福州安國從貴禪師，福州怡山藏用禪師，福州永隆彥端禪師，福州林陽志端禪師，福州興聖滿禪師，福州仙宗明禪師，福州安國祥和尚（以上九人見於記錄）。

【English Translation】 English version: At that time, the Jiedushi (military governor) Chen Hui established the Xianqin Bao'en Chan Monastery and earnestly invited him to be the abbot. On the day of the opening ceremony, a monk asked: 'When all Buddhas appear in the world, heavenly flowers fall in profusion. I wonder, what auspicious signs accompanied your appearance, Venerable Abbot?' The Chan master said, 'Yesterday, new thunder rumbled; this morning, fine rain falls.' He was asked, 'What is the profound meaning of all Buddhas?' The Chan master said, 'Straw sandals and wooden clogs.' In the fifth month of the third year of the Kaibao era, the Later Lord of Jiangnan again invited him to reside in the Bao'en and Jingde monasteries, preaching the Dharma back and forth, and changed his title to Chan Master Miaoxing. In the eleventh month of that year, the Chan master manifested illness and bid farewell to the ruler in advance. On the dawn of the twentieth day, he rang the bell to summon the assembly, gave his instructions, and then passed away peacefully in a seated posture. He lived to the age of fifty-five, with forty years as a monk. The ruler cremated him with great ceremony and collected more than three hundred relics and spiritual bones, which were returned and buried in the Woyun Courtyard of Mount Jizu in Jianzhou, where a pagoda was built for their enshrinement. The Chan master's demeanor was clear and refined, and his conduct was solitary and outstanding. For twenty years, he did not wear silk or cotton clothing, only clothes made of paper and cloth. His literary talent and writings surpassed all others. His works such as 'Five Places of Essential Sayings' and 'Gathas' are circulated in the world. Jingde Records of the Transmission of the Lamp, Volume 21

Jingde Records of the Transmission of the Lamp, Volume 22 Among the seventh generation of Qingyuan Xingsi Chan Master of Jizhou, there were seven Dharma heirs of Chan Master Lingzhao of Longhua Monastery in Hangzhou: Chan Master Shijin of Ruiyan in Taizhou, Chan Master Zhiqui of Liutong Courtyard in Taizhou, Chan Master Gui of Yunlong Courtyard in Hangzhou, Chan Master Daoxian of Gongchen Courtyard in Yuhang, Hangzhou, Chan Master Yuyuan of Zhenjing in Quzhou, Chan Master Zhao of Baoguo Courtyard in Fuzhou, and Chan Master Nai of Baiyun in Taizhou (the above seven are recorded). There were two Dharma heirs of Chan Master Lingshen of Cuiyan in Mingzhou: Chan Master Zixing of Longce Monastery in Hangzhou, and Chan Master Zhimuo of Fo Chi in Wenzhou (the above two are recorded). There were nine Dharma heirs of Chan Master Hongtao of Anguo Courtyard in Fuzhou: Chan Master Shigui of Bailu in Fuzhou, Chan Master Yicong of Luoshan in Fuzhou, Chan Master Conggui of Anguo in Fuzhou, Chan Master Zangyong of Yishan in Fuzhou, Chan Master Yanduan of Yonglong in Fuzhou, Chan Master Zhiduan of Linyang in Fuzhou, Chan Master Man of Xingsheng in Fuzhou, Chan Master Ming of Xianzong in Fuzhou, and Abbot Xiang of Anguo (the above nine are recorded).

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)漳州保福院從展禪師法嗣二十五人泉州昭慶省僜禪師　漳州保福可儔禪師舒州白水如新禪師洪州漳江慧廉禪師福州報慈文欽禪師泉州萬安清運禪師漳州報恩熙禪師泉州鳳凰山從琛禪師福州永隆瀛和尚洪州清泉山守清禪師漳州報恩院行崇禪師潭州嶽麓和尚朗州德山德海禪師泉州后昭慶和尚朗州梁山簡禪師洪州建山澄禪師福州康山契穩禪師潭州延壽慧輪大師泉州西明琛禪師(已上一十九人見錄)福州升山柔禪師　福州枕峰和尚朗州法操禪師襄州鷲嶺和尚睦州敬連和尚潭州谷山句禪師(已上六人無機緣語句不錄)南嶽金輪觀禪師法嗣一人後衡岳金輪和尚(一人見錄)泉州睡龍山道溥禪師法嗣一人漳州保福院清豁禪師(一人見錄)韶州雲門山文偃禪師法嗣上二十五人韶州白雲祥和尚朗州德山緣密禪師潭州南臺道遵禪師韶州雙峰山竟欽和尚韶州資福和尚廣州黃云元禪師廣州龍境倫禪師韶州雲門爽禪師韶州白雲聞和尚韶州披雲智寂禪師韶州凈法章和尚韶州溫門山滿禪師岳州巴陵顥鑒大師連州地藏慧慈大師英州大容諲禪師廣州羅山崇禪師韶州雲門寶禪師郢州臨溪竟脫和尚廣州華嚴慧禪師韶州舜峰韶和尚隨州雙泉師寬禪師英州觀音和尚韶州林泉和尚韶州雲門煦和尚益州香林澄遠禪師(已上二十五人見錄)

行思禪師第七世中

【現代漢語翻譯】 現代漢語譯本 漳州保福院從展禪師的法嗣有二十五人：泉州昭慶省僜禪師，漳州保福可儔禪師，舒州白水如新禪師，洪州漳江慧廉禪師，福州報慈文欽禪師，泉州萬安清運禪師，漳州報恩熙禪師，泉州鳳凰山從琛禪師，福州永隆瀛和尚，洪州清泉山守清禪師，漳州報恩院行崇禪師，潭州嶽麓和尚，朗州德山德海禪師，泉州后昭慶和尚，朗州梁山簡禪師，洪州建山澄禪師，福州康山契穩禪師，潭州延壽慧輪大師，泉州西明琛禪師（以上十九人有語錄）。福州升山柔禪師，福州枕峰和尚，朗州法操禪師，襄州鷲嶺和尚，睦州敬連和尚，潭州谷山句禪師（以上六人沒有機緣語句，故不收錄）。 南嶽金輪觀禪師的法嗣有一人：后衡岳金輪和尚（一人有語錄）。 泉州睡龍山道溥禪師的法嗣有一人：漳州保福院清豁禪師（一人有語錄）。 韶州雲門山文偃禪師的法嗣有二十五人：韶州白雲祥和尚，朗州德山緣密禪師，潭州南臺道遵禪師，韶州雙峰山竟欽和尚，韶州資福和尚，廣州黃云元禪師，廣州龍境倫禪師，韶州雲門爽禪師，韶州白雲聞和尚，韶州披雲智寂禪師，韶州凈法章和尚，韶州溫門山滿禪師，岳州巴陵顥鑒大師，連州地藏慧慈大師，英州大容諲禪師，廣州羅山崇禪師，韶州雲門寶禪師，郢州臨溪竟脫和尚，廣州華嚴慧禪師，韶州舜峰韶和尚，隨州雙泉師寬禪師，英州觀音和尚，韶州林泉和尚，韶州雲門煦和尚，益州香林澄遠禪師（以上二十五人有語錄）。 行思禪師的第七世中

【English Translation】 English version The Dharma heirs of Zen Master Congzhan of Baofu Temple in Zhangzhou numbered twenty-five: Zen Master Shengdeng of Zhaoqing Temple in Quanzhou, Zen Master Kechou of Baofu Temple in Zhangzhou, Zen Master Ruxin of Baishui Temple in Shuzhou, Zen Master Huilian of Zhangjiang in Hongzhou, Zen Master Wenqin of Bao'ci Temple in Fuzhou, Zen Master Qingyun of Wan'an Temple in Quanzhou, Zen Master Xi of Bao'en Temple in Zhangzhou, Zen Master Congchen of Phoenix Mountain in Quanzhou, Monk Ying of Yonglong Temple in Fuzhou, Zen Master Shouqing of Qingquan Mountain in Hongzhou, Zen Master Xingchong of Bao'en Temple in Zhangzhou, Monk Yuelu of Tanzhou, Zen Master Dehai of Deshan in Langzhou, Monk Hou Zhaoqing of Quanzhou, Zen Master Jian of Liangshan in Langzhou, Zen Master Cheng of Jianshan in Hongzhou, Zen Master Qiwen of Kangshan in Fuzhou, Great Master Huilun of Yanshou in Tanzhou, Zen Master Chen of Ximing Temple in Quanzhou (the above nineteen are recorded). Zen Master Rou of Shengshan in Fuzhou, Monk Zhenfeng of Fuzhou, Zen Master Facao of Langzhou, Monk Jiuling of Xiangzhou, Monk Jinglian of Muzhou, Zen Master Gou of Gushan in Tanzhou (the above six have no recorded teaching dialogues). The Dharma heir of Zen Master Jinlun of Nanyue Jinlun Temple is one: Monk Hou Hengyue Jinlun (one is recorded). The Dharma heir of Zen Master Daopu of Sleeping Dragon Mountain in Quanzhou is one: Zen Master Qinghuo of Baofu Temple in Zhangzhou (one is recorded). The Dharma heirs of Zen Master Wenyan of Yunmen Mountain in Shaozhou numbered twenty-five: Monk Xiang of Baiyun in Shaozhou, Zen Master Yuanmi of Deshan in Langzhou, Zen Master Daozun of Nantai in Tanzhou, Monk Jingqin of Shuangfeng Mountain in Shaozhou, Monk Zifu of Shaozhou, Zen Master Yuan of Huangyun in Guangzhou, Zen Master Lun of Longjing in Guangzhou, Zen Master Shuang of Yunmen in Shaozhou, Monk Wen of Baiyun in Shaozhou, Zen Master Zhiji of Piyun in Shaozhou, Monk Zhang of Jingfa in Shaozhou, Monk Man of Wenmen Mountain in Shaozhou, Great Master Haojian of Baling in Yuezhou, Great Master Huici of Dizang in Lianzhou, Zen Master Yin of Darong in Yingzhou, Zen Master Chong of Luoshan in Guangzhou, Zen Master Bao of Yunmen in Shaozhou, Monk Jingtuo of Linxi in Yingzhou, Zen Master Hui of Huayan in Guangzhou, Monk Shao of Shunfeng in Shaozhou, Zen Master Shikuan of Shuangquan in Suizhou, Monk Guanyin of Yingzhou, Monk Linquan of Shaozhou, Monk Xu of Yunmen in Shaozhou, Zen Master Chengyuan of Xianglin in Yizhou (the above twenty-five are recorded). Among the seventh generation of Zen Master Xingsi

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前杭州龍華寺靈照禪師法嗣

臺州瑞巖師進禪師。師上堂大眾立久。師曰。愧諸禪德已省提持。若是徇聲聽響不如歸堂向火。珍重。僧問。如何是瑞巖境。師云。重重疊嶂南來遠。北向皇都咫尺間。僧曰。如何是境中人。師曰。萬里白雲朝瑞岳。微微細雨灑簾前。僧曰。未審如何親近此人。師曰。將謂阇梨親入室。元來猶隔萬重關。

臺州六通院志球禪師。僧問。全身佩劍時如何。師曰落。僧曰。當者如何。師曰。熏天炙地。問如何是六通境。師曰。滿目江山一任看。僧曰。如何是境中人。師曰。古今自去來。僧曰。離二途還有向上事也無。師曰有。僧曰。如何是向上事。師曰。雲水千徒與萬徒。問擁毳玄徒請師指示。師曰。紅罏不墜雁門關。僧曰。如何是紅罏不墜雁門關。師曰。青霄豈吝眾人攀。僧曰。還有不知者也無。師曰有。僧曰。如何是不知者。師曰。金榜上無名。問如何是和尚家風。師曰。萬家明月朗。問如何是第二月。師曰。山河大地。

杭州雲龍院歸禪師。僧問。久戰沙場為什麼功名不就。師曰。過在遮邊。僧曰。還有進處也無。師曰。冰消瓦解。

杭州餘杭功臣院道閑禪師。僧問。如何是功臣家風。師曰。俗人東畔立。僧眾在西邊。問如何是學人自己。師曰。如汝與

【現代漢語翻譯】 現代漢語譯本：

前杭州龍華寺靈照禪師的法嗣，

臺州瑞巖師進禪師。禪師上堂，大眾站立許久。禪師說：『慚愧各位禪德已經領悟了提持之法。如果只是追逐聲音和響動，不如回堂里烤火。珍重。』有僧人問：『如何是瑞巖的境界？』禪師說：『重重疊疊的山峰從南方遙遠而來，朝向皇都卻近在咫尺。』僧人說：『如何是境界中的人？』禪師說：『萬里白雲朝向瑞岳，微微細雨灑在簾前。』僧人說：『不知如何親近此人？』禪師說：『還以為你親身入了內室，原來還隔著萬重關卡。』

臺州六通院志球禪師。有僧人問：『全身佩戴寶劍時如何？』禪師說：『落。』僧人說：『當者又如何？』禪師說：『熏天炙地。』問：『如何是六通的境界？』禪師說：『滿眼江山任你觀看。』僧人說：『如何是境界中的人？』禪師說：『古往今來，任其自去自來。』僧人說：『離開二途，還有向上之事嗎？』禪師說：『有。』僧人說：『如何是向上之事？』禪師說：『雲水千徒與萬徒。』問：『身披袈裟的玄徒，請禪師指示。』禪師說：『紅爐不墜雁門關。』僧人說：『如何是紅爐不墜雁門關？』禪師說：『青天難道吝嗇不讓人攀登嗎？』僧人說：『還有不知道的人嗎？』禪師說：『有。』僧人說：『如何是不知者？』禪師說：『金榜上無名。』問：『如何是和尚的家風？』禪師說：『萬家明月朗照。』問：『如何是第二個月亮？』禪師說：『山河大地。』

杭州雲龍院歸禪師。有僧人問：『久戰沙場，為什麼功名沒有成就？』禪師說：『過錯就在這邊。』僧人說：『還有進步的餘地嗎？』禪師說：『冰消瓦解。』

杭州餘杭功臣院道閑禪師。有僧人問：『如何是功臣的家風？』禪師說：『俗人站在東邊，僧眾站在西邊。』問：『如何是學人自己？』禪師說：『如你一樣。』

【English Translation】 English version:

Lingzhao, a Dharma heir of Zen Master of Longhua Temple in Hangzhou,

Zen Master Shijin of Ruiyan Temple in Taizhou. The Master ascended the hall, and the assembly stood for a long time. The Master said, 'I am ashamed that all of you Zen practitioners have already understood the method of upholding. If you are just chasing after sounds and echoes, you might as well return to the hall to warm yourselves by the fire. Treasure this.' A monk asked, 'What is the realm of Ruiyan?' The Master said, 'Layer upon layer of peaks come from the distant south, yet the imperial capital is but a short distance to the north.' The monk said, 'What is the person within the realm?' The Master said, 'Ten thousand miles of white clouds face Mount Rui, and a fine drizzle sprinkles before the curtains.' The monk said, 'I don't know how to get close to this person?' The Master said, 'I thought you had personally entered the inner chamber, but it turns out you are still separated by ten thousand layers of barriers.'

Zen Master Zhiqiu of Liutong Monastery in Taizhou. A monk asked, 'What is it like when one is fully armed with a sword?' The Master said, 'Fall.' The monk said, 'What about the one who is in charge?' The Master said, 'Scorching heaven and earth.' Asked, 'What is the realm of Liutong?' The Master said, 'The entire landscape is yours to behold.' The monk said, 'What is the person within the realm?' The Master said, 'From ancient times to the present, they come and go as they please.' The monk said, 'Apart from the two paths, is there anything further to strive for?' The Master said, 'Yes.' The monk said, 'What is the further striving?' The Master said, 'Thousands and tens of thousands of followers of clouds and water.' Asked, 'Clad in robes, the profound disciples ask the Master for guidance.' The Master said, 'The red furnace does not fall at Yanmen Pass.' The monk said, 'What is the meaning of 'the red furnace does not fall at Yanmen Pass'?' The Master said, 'Does the blue sky begrudge anyone from climbing?' The monk said, 'Are there any who do not know?' The Master said, 'Yes.' The monk said, 'Who are those who do not know?' The Master said, 'Those without names on the golden list.' Asked, 'What is the family style of the Abbot?' The Master said, 'The bright moon shines over ten thousand homes.' Asked, 'What is the second moon?' The Master said, 'Mountains, rivers, and the great earth.'

Zen Master Gui of Yunlong Monastery in Hangzhou. A monk asked, 'Having fought on the battlefield for so long, why has fame and success not been achieved?' The Master said, 'The fault lies on this side.' The monk said, 'Is there still room for progress?' The Master said, 'Ice melts and tiles disintegrate.'

Zen Master Daoxian of Gongchen Monastery in Yuhang, Hangzhou. A monk asked, 'What is the family style of Gongchen?' The Master said, 'Laypeople stand on the east side, and monks stand on the west side.' Asked, 'What is the student's own self?' The Master said, 'Like you.'

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我。僧曰。恁么即無。二去也。師曰十萬八千。

衢州鎮境遇緣禪師。僧問。眾手淘金誰是得者。師曰。溪畔披砂徒自困。家中有寶速須還。僧曰。恁么即始終不從人得去也。師曰。饒君便有擎山力。未免肩頭有擔胝。

福州報國院照禪師。師上堂曰。我若全機汝向什麼處摸索。蓋為根器不等。便成不具慚愧。還委得么。如今與諸仁者作個入底門路。乃敲繩床兩下云。還見么。還聞么。若見便見。若聞便聞。莫向意識里卜度。卻成妄想顛倒無有出期。珍重。因佛塔被雷霹。有人問。祖佛塔廟為什麼卻被雷霹。師曰。通天作用。僧曰。既是通天作用。為什麼卻霹佛。師曰。作用何處見有佛。僧曰。爭奈狼藉何。師曰。見什麼。

臺州白雲乃禪師。僧問。荊山有玉非為寶。囊內真金賜一言。師曰。我家貧。僧曰。慈悲何在。師曰。空慚道者名。

前明州翠巖令傪禪師法嗣

杭州龍冊寺子興明悟大師。僧問。正位中還有人成佛否。師曰。誰是眾生。僧曰。若恁么即總成佛去也。師曰。還我正位來。僧曰。如何是正位。師曰。汝是眾生。問如何是無價珍。師曰。卞和空抱璞。僧曰。忽遇楚王還進也無。師曰。凡聖相繼續。問古人拈布毛意作么生。師曰。阇梨舉不全。僧曰。如何舉得。師乃拈起

【現代漢語翻譯】 現代漢語譯本 僧人問：『這樣說來，就是沒有「二」這個概念了？』（二去也：指二元對立的觀念消失） 師父說：『差了十萬八千里。』（十萬八千：比喻差距極大，遠遠偏離）

衢州鎮境遇緣禪師。 僧人問：『眾人淘金，誰是得到真金的人？』 師父說：『在溪邊披沙淘金只是徒勞，家中有寶應該趕快回歸。』 僧人問：『這樣說來，始終都不能從別人那裡得到真理了？』 師父說：『即使你有能擎山的力量，也免不了肩膀上有擔子磨出的老繭。』

福州報國院照禪師。 師父上堂開示說：『如果我完全展現我的機鋒，你們又從哪裡去摸索呢？正因為根器不同，就形成了不具足的慚愧。明白了嗎？現在為各位仁者開闢一個入門的路徑。』於是敲擊禪床兩下，說：『看見了嗎？聽見了嗎？如果看見了就看見了，如果聽見了就聽見了。不要在意識里猜測，那樣就會變成妄想顛倒，沒有出頭之日。珍重。』 因為佛塔被雷劈，有人問：『祖師佛的塔廟為什麼會被雷劈？』 師父說：『這是通天的作用。』 僧人問：『既然是通天的作用，為什麼卻劈佛？』 師父說：『作用在哪裡能見到佛？』 僧人問：『可是現在一片狼藉啊。』 師父說：『你看見了什麼？』

臺州白雲乃禪師。 僧人問：『荊山有玉卻不認為是寶，請賜予一句囊中真金之言。』 師父說：『我家貧窮。』 僧人問：『慈悲在哪裡？』 師父說：『空自慚愧道者的名號。』

前明州翠巖令傪禪師的法嗣

杭州龍冊寺子興明悟大師。 僧人問：『在正位中還有人能夠成佛嗎？』 師父說：『誰是眾生？』 僧人問：『如果這樣說，那就是全部都成佛了？』 師父說：『還我正位來。』 僧人問：『什麼是正位？』 師父說：『你就是眾生。』 問：『什麼是無價之寶？』 師父說：『卞和（人名，獻玉者）空自懷抱寶玉。』 僧人問：『如果遇到楚王（指賞識的人）還會獻上去嗎？』 師父說：『凡夫和聖人相續不斷。』 問：『古人拈起布毛是什麼意思？』 師父說：『你舉得不完整。』 僧人問：『如何才能舉得完整？』 師父於是拈起（布毛）。

【English Translation】 English version A monk asked: 'If that's the case, then there is no "two"?' (二去也: refers to the disappearance of the concept of duality) The master said: 'It's ten thousand eight thousand miles away.' (十萬八千: a metaphor for a huge difference, far from the mark)

Zen Master Yinyuan of Zhenjing in Quzhou. A monk asked: 'When everyone is panning for gold, who is the one who gets the real gold?' The master said: 'Toiling in the sand by the stream is in vain; you should quickly return to the treasure within your own home.' A monk asked: 'If that's the case, then ultimately one cannot obtain the truth from others?' The master said: 'Even if you have the strength to hold up a mountain, you cannot avoid having calluses on your shoulders from carrying burdens.'

Zen Master Zhao of Baoguo Monastery in Fuzhou. The master ascended the platform and said: 'If I were to fully display my potential, where would you search? Precisely because capacities differ, incomplete shame arises. Do you understand? Now, I will create an entry path for all of you.' Then he knocked the Zen bed twice and said: 'Do you see it? Do you hear it? If you see it, then you see it; if you hear it, then you hear it. Do not speculate in your consciousness, for that will turn into delusional inversion with no hope of escape. Treasure this.' Because the pagoda was struck by lightning, someone asked: 'Why was the pagoda of the ancestral Buddha struck by lightning?' The master said: 'It is the function of heaven.' (通天作用) The monk asked: 'Since it is the function of heaven, why did it strike the Buddha?' The master said: 'Where in the function do you see a Buddha?' The monk asked: 'But now it's a mess.' The master said: 'What do you see?'

Zen Master Nai of Baiyun in Taizhou. A monk asked: 'Although there is jade in Jing Mountain (荊山), it is not considered a treasure. Please bestow a word of true gold from your bag.' The master said: 'My family is poor.' The monk asked: 'Where is compassion?' The master said: 'I am ashamed of the name of a Daoist.'

A Dharma successor of Zen Master Lingcan of Cuiyan in Mingzhou

Great Master Zixing Mingwu of Longce Monastery in Hangzhou. A monk asked: 'In the correct position, can anyone become a Buddha?' The master said: 'Who is a sentient being?' The monk asked: 'If that's the case, then everyone will become a Buddha?' The master said: 'Return the correct position to me.' The monk asked: 'What is the correct position?' The master said: 'You are a sentient being.' Asked: 'What is a priceless treasure?' The master said: 'Bian He (卞和, a person's name, the jade presenter) vainly held the unpolished jade.' The monk asked: 'If he encountered King Chu (楚王, referring to someone who appreciates), would he still present it?' The master said: 'The ordinary and the holy continue without end.' Asked: 'What did the ancients mean by picking up a piece of cloth?' The master said: 'You didn't raise it completely.' The monk asked: 'How can it be raised completely?' The master then picked up (the cloth).

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袈裟。

溫州雲山佛㠗院知默禪師(第二世住)師上堂曰。山僧如今看見諸上坐。恁么行腳吃辛吃苦盤山涉澗。終不為觀看州縣參尋名山聖蹟。莫非為此一大事。如今且要諸人于本參中通個訊息來。雲山敢與證明。非但云山證明。乃至禪林佛剎亦與證明。僧問。如何是佛㠗家風。師曰。送客不離三步內。邀賓只在草堂前。

前福州安國院弘瑫明真大師法嗣

福州白鹿師貴禪師開堂日。有僧問。西峽一派不異馬頭。白鹿千峰何似雞足。師曰。大眾一時驗看。問如何是白鹿家風。師曰。向汝道什麼。僧曰。恁么即學人知時去也。師曰。知時底人合到什麼田地。僧曰。不可更喃喃地。師曰。放過即不可。問牛頭未見四祖時百鳥銜華供養。見后為什麼不來。師曰。曙色未分人盡望。及乎天曉也如常。

福州羅山義聰禪師。師上堂大眾立久。師曰。若有分付處。羅山即不具眼。若無分付處即勞而無功。所以維摩昔日對文殊。且道如今會也無。僧問。如何是出窟師子。師曰。什麼處不震裂。僧曰。作何音響。師曰。聾者不聞。問手指天地唯我獨尊。為什麼卻被傍者責。師曰。謂言鬍鬚赤。僧曰。只如傍者有什麼長處。師曰。路見不平所以按劍。

福州安國院從貴禪師。僧問。禪宮大敞法眾云臻。向

上一路請師抉擇。師曰。素非時流。師有時上堂示眾云。禪之與道拈向一邊著。佛之與祖是什麼破草鞋。恁么告報莫屈著諸人么。若道屈著即且行腳去。若道不屈著也須合取口始得。珍重。又有時上堂曰。直是不遇梁朝安國也謾不過。珍重。僧問。請師舉唱宗乘。師曰。今日打禾明日搬柴。問牛頭未見四祖時如何。師曰。香罏對繩床。僧曰。見后如何。師曰。門扇對露柱。問如何是和尚家風。師曰。若問家風即答家風。僧曰。學人不問家風時作么生。師曰。胡來漢去。問諸餘即不問。省要處乞師一言。師曰。還得省要麼。師下堂曰。純陀獻供。珍重。

福州怡山長慶藏用禪師。師上堂。眾集。師以扇子拋向地上曰。愚人謂金是土。智者作么生。後生可畏。不可總守愚去也。還有么。出來道看。時有僧出禮拜退後而立。師曰。別更作么生。僧曰。和尚明鑑。師曰。千年桃核。問如何是伽藍。師曰。長溪莆田。僧曰。如何是伽藍中人。師曰。新羅白水。問如何是靈泉正主。師曰。南山北山。問如何是和尚家風。師曰。齋前廚蒸南白飯。午後罏煎北苑茶。問法身還受苦也無。師曰。地獄豈是天堂。僧曰。恁么即受苦去也。師曰。有什麼罪過。

福州永隆院彥端禪師。師上堂。大眾雲集。師從座起作舞。謂大眾曰

【現代漢語翻譯】 現代漢語譯本： 上一路請老師決斷抉擇。老師說：『我向來不是追逐時髦的人。』老師有時上堂對大眾開示說：『禪與道，把它們放到一邊去。佛與祖，又是什麼？不過是破草鞋罷了。』這樣告訴你們，難道是委屈了各位嗎？如果說委屈了，那就去行腳參訪吧。如果說不委屈，那也必須閉上嘴才行。珍重。』又有一次上堂說：『即使是不遇到梁朝的安國寺，也休想瞞過我。珍重。』有僧人問：『請老師開示宗門要旨。』老師說：『今天打稻，明天搬柴。』問：『牛頭慧融禪師未見四祖道信禪師時如何？』老師說：『香爐對著繩床。』僧人說：『見后如何？』老師說：『門扇對著露柱。』問：『如何是和尚的家風？』老師說：『如果問家風，就回答家風。』僧人說：『學人不問家風時，又如何？』老師說：『胡人來，漢人去。』問：『其餘的就不問了，在最關鍵的地方，請老師說一句。』老師說：『還能更簡要嗎？』老師下座說：『純陀（Cunda，人名）獻供。珍重。』 福州怡山長慶藏用禪師。老師上堂，大眾聚集。老師把扇子扔在地上說：『愚人認為金子是泥土，智者會怎麼做呢？後生可畏，但也不能總是守著愚昧啊。還有人要說什麼嗎？出來說說看。』當時有個僧人出來禮拜後退後站立。老師說：『還有別的說法嗎？』僧人說：『和尚明鑑。』老師說：『千年桃核。』問：『如何是伽藍（Sangharama，寺院）？』老師說：『長溪莆田。』僧人說：『如何是伽藍中人？』老師說：『新羅白水。』問：『如何是靈泉正主？』老師說：『南山北山。』問：『如何是和尚家風？』老師說：『齋飯前廚房蒸南方的白米飯，午後爐子煎北苑的茶。』問：『法身（Dharmakaya，佛的法性之身）還會受苦嗎？』老師說：『地獄難道是天堂嗎？』僧人說：『這麼說就是會受苦了。』老師說：『有什麼罪過？』 福州永隆院彥端禪師。老師上堂，大眾雲集。老師從座位上起來跳舞，對大眾說：

【English Translation】 English version: Previously, I asked the teacher to make a decisive choice. The teacher said, 'I have never been one to follow trends.' Sometimes the teacher would ascend the platform and instruct the assembly, saying, 'Zen and the Tao, put them aside. What are Buddhas and Patriarchs? Just broken straw sandals.' Telling you this, am I wronging you all? If you say I am wronging you, then go on pilgrimage. If you say I am not wronging you, then you must shut your mouths. Treasure this.' Another time, ascending the platform, he said, 'Even if you don't encounter Anguo Temple of the Liang Dynasty, you can't deceive me. Treasure this.' A monk asked, 'Please, teacher, expound the essential principles of our school.' The teacher said, 'Today we thresh rice, tomorrow we carry firewood.' He asked, 'How was Niu-tou Hui-rong (Niutou Huirong, a Chan master) before he met the Fourth Patriarch Dao-xin (Daoxin, the Fourth Patriarch of Chan Buddhism)?' The teacher said, 'The incense burner faces the rope bed.' The monk said, 'How was it after he met him?' The teacher said, 'The door leaf faces the exposed pillar.' He asked, 'What is the family style of the Abbot?' The teacher said, 'If you ask about the family style, I will answer about the family style.' The monk said, 'What is it like when the student does not ask about the family style?' The teacher said, 'The barbarian comes, the Han goes.' He asked, 'I won't ask about the rest; at the most crucial point, please say a word, teacher.' The teacher said, 'Can it be even more concise?' The teacher descended the platform and said, 'Cunda (Cunda, a person's name) makes an offering. Treasure this.' Chan Master Changqing Zangyong of Yishan in Fuzhou. The teacher ascended the platform, and the assembly gathered. The teacher threw a fan on the ground and said, 'Fools think gold is dirt; what do the wise do? The younger generation is to be regarded with awe, but we cannot always cling to ignorance. Does anyone have anything to say? Come out and say it.' At that time, a monk came out, bowed, and stood back. The teacher said, 'Is there another way to say it?' The monk said, 'The Abbot sees clearly.' The teacher said, 'A thousand-year-old peach pit.' He asked, 'What is a Sangharama (Sangharama, a Buddhist monastery)?' The teacher said, 'Changxi Putian.' The monk said, 'What are the people in the Sangharama?' The teacher said, 'Silla Baishui.' He asked, 'Who is the true master of the spiritual spring?' The teacher said, 'South Mountain, North Mountain.' He asked, 'What is the Abbot's family style?' The teacher said, 'Before the meal, the kitchen steams southern white rice; in the afternoon, the stove brews northern Yuan tea.' He asked, 'Does the Dharmakaya (Dharmakaya, the body of the Dharma) still suffer?' The teacher said, 'Is hell paradise?' The monk said, 'So it suffers.' The teacher said, 'What transgression is there?' Chan Master Yanduan of Yonglong Monastery in Fuzhou. The teacher ascended the platform, and the assembly gathered. The teacher rose from his seat and danced, saying to the assembly:

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。會么。眾曰不會。師曰。山僧不捨道法而現凡夫事。作么生不會。問本自圓成。為什麼卻分明晦。師曰。汝自檢責看。

福州林陽山瑞峰院志端禪師。福州人也。依本部南澗寺受業。年二十四。謁明真大師。一日有僧問。如何是萬象之中獨露身。明真舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來那僧問話。志端今有省處。明真曰。汝見什麼道理。師亦舉一指曰。遮個是什麼。明真甚然之。師上堂舉拂子云。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。問如何是西來意。師曰。木馬走似煙石人趁不及。問如何是禪。師曰。今年早去年。僧曰。如何是道。師曰。冬田半折耗。問如何是學人自己。師便與一蹋。僧作接勢。師便與一摑。僧無對。師曰。賺殺人。問如何是迥絕人煙處佛法。師曰。巔山峭峙碧芬芳。僧曰。恁么即一真之理華野不殊。師曰。不是遮個道理。問如何是佛法大意。師曰。竹箸一文一雙有僧夜參。師曰。阿誰僧曰。某甲。師曰。泉州沙糖舶上檳榔。僧良久。師曰。會么。僧曰。不會。師曰。爾若會即廓清五蘊吞盡十方。師開寶元年八月內遺偈曰。

年來二月二　　別汝暫相棄 　爇灰散四林　　勿占檀那地

此偈因侍者傳於外。四眾咸寫而記之。至明

【現代漢語翻譯】 現代漢語譯本：禪師問道：『會嗎？』 眾人回答：『不會。』 禪師說：『我雖然不捨棄佛法，但現在做凡夫俗子的事情，怎麼會不明白呢？』 有人問：『本來就是圓滿成就的，為什麼卻有分明和晦暗的區分呢？』 禪師說：『你自己反省看看。』

福州林陽山瑞峰院的志端禪師，是福州人。在本地的南澗寺接受教育。二十四歲時，拜見明真大師。一天，有僧人問：『什麼是萬象之中獨露身（在萬象之中，獨特的真我顯露）？』 明真大師舉起一根手指。那個僧人沒有領悟。志端禪師因此暗中契合了玄妙的旨意，於是進入室內稟告說：『剛才那位僧人的提問，志端現在有所領悟。』 明真大師問：『你見到了什麼道理？』 志端禪師也舉起一根手指說：『這個是什麼？』 明真大師非常認可他。志端禪師上堂說法，舉起拂塵說：『曹溪（六祖慧能的道場）用不完的東西，世人稱作頭角生（比喻超出常人）。我拿來拂蚊子，領悟了就能使乾坤陷落。』 有人問：『什麼是西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『木馬跑起來像煙一樣快，石人也追趕不上。』 有人問：『什麼是禪？』 禪師說：『今年早，去年晚。』 僧人問：『什麼是道？』 禪師說：『冬天田地收成減半。』 有人問：『什麼是學人自己？』 禪師就踢了他一腳。僧人做出接招的姿勢，禪師就打了他一下。僧人無言以對。禪師說：『騙死人。』 有人問：『什麼是迥絕人煙處的佛法？』 禪師說：『高聳的山峰，碧綠而芬芳。』 僧人說：『這樣說來，一真之理（唯一的真理）在繁華和荒野沒有區別。』 禪師說：『不是這個道理。』 有人問：『什麼是佛法大意？』 禪師說：『竹筷一文錢一雙。』 有僧人晚上來參拜。禪師問：『是誰？』 僧人說：『是某甲（古代人對自己的謙稱）。』 禪師說：『泉州的砂糖，舶上的檳榔。』 僧人沉默了很久。禪師說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『你如果明白了，就能廓清五蘊（色、受、想、行、識），吞盡十方（指整個宇宙）。』 志端禪師在開寶元年八月寫下遺偈說：

『今年二月二，暫時與你們告別。將骨灰撒在四面的樹林里，不要佔用信徒的土地。』

這首偈語因為侍者傳了出去，四眾弟子都抄寫並記住了它，直到明朝。

【English Translation】 English version: The Zen master asked, 'Do you understand?' The assembly replied, 'We do not understand.' The Zen master said, 'This mountain monk does not abandon the Dharma, yet manifests the affairs of a common person. How can you not understand?' Someone asked, 'Originally perfectly complete, why is there a distinction between clarity and obscurity?' The Zen master said, 'Examine yourself and see.'

Zen Master Zhiduan of Ruifeng Temple on Mount Linyang in Fuzhou was a native of Fuzhou. He received his education at Nanjian Temple in the same region. At the age of twenty-four, he visited Great Master Mingzhen. One day, a monk asked, 'What is the uniquely revealed body amidst the myriad phenomena (the unique true self revealed amidst the myriad phenomena)?' Mingzhen raised a finger. The monk did not comprehend. Thereupon, Zen Master Zhiduan secretly aligned with the profound meaning and entered the room to report, saying, 'Regarding the question of that monk just now, Zhiduan now has some understanding.' Great Master Mingzhen asked, 'What principle have you seen?' Zen Master Zhiduan also raised a finger and said, 'What is this?' Great Master Mingzhen greatly approved of him. Zen Master Zhiduan ascended the hall, raised his whisk, and said, 'That which Caoxi (the Sixth Patriarch Huineng's monastery) cannot exhaust, people call horns growing (a metaphor for surpassing ordinary people). This mountain monk uses it to swat mosquitoes; comprehending it causes the universe to collapse.' Someone asked, 'What is the meaning of the Westward Journey (Bodhidharma's purpose in coming to China from the West)?' The Zen master said, 'A wooden horse runs as fast as smoke; a stone man cannot catch up.' Someone asked, 'What is Zen?' The Zen master said, 'This year is early, last year was late.' A monk asked, 'What is the Dao?' The Zen master said, 'Winter fields have half the harvest.' Someone asked, 'What is the student's own self?' The Zen master kicked him. The monk made a gesture to receive the kick, and the Zen master slapped him. The monk had no reply. The Zen master said, 'Deceiving people to death.' Someone asked, 'What is the Buddha-dharma in a place far from human habitation?' The Zen master said, 'Lofty peaks stand tall, green and fragrant.' The monk said, 'In that case, the principle of the one true reality is no different in prosperity and wilderness.' The Zen master said, 'That is not the principle.' Someone asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'Bamboo chopsticks are one cash a pair.' A monk came to pay respects at night. The Zen master asked, 'Who is it?' The monk said, 'It is so-and-so (a humble way of referring to oneself in ancient times).' The Zen master said, 'Quanzhou sugar, betel nuts from ships.' The monk remained silent for a long time. The Zen master asked, 'Do you understand?' The monk said, 'I do not understand.' The Zen master said, 'If you understand, you will clear away the five skandhas (form, feeling, perception, volition, consciousness) and swallow the ten directions (referring to the entire universe).' In the eighth month of the first year of Kaibao, Zen Master Zhiduan wrote his farewell verse, saying:

'This year, the second day of the second month, I temporarily bid you farewell. Scatter the ashes in the surrounding forests; do not occupy the land of the donors.'

This verse was spread by the attendant, and the fourfold assembly all copied and remembered it, until the Ming dynasty.

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年正月二十八日。州民競入山瞻禮。師身無恙參問如常。至二月一日州主率諸官同至山偵伺經宵。院中如市。二日師齋罷上堂辭眾。時有圓應長老。出衆作禮問曰。云愁霧慘大眾嗚呼請師一言未在告別。師垂一足。應曰法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁么即漚生漚滅還歸水。師去師來是本常。師作噓聲。復有僧問數則語。師皆酬答然後下座。歸方丈安坐至亥時。問眾曰。世尊滅度是何時節。眾曰。二月十五日子時。師曰。吾今日子時前。言訖長往。

福州興聖滿禪師。師上堂曰。覿面分付不待文宣。具眼投機喚作參玄上士。若能如此所以宗風不墜。僧問。昔日靈山會裡今朝興聖筵中。和尚親傳如何舉唱。師曰。欠汝一問。

福州仙宗院明禪師。師上堂曰。幸有如是門風何不烜赫地紹續取去。若也紹得不在三界。若出三界即壞三界。若在三界即礙三界。不礙不壞是出三界。是不出三界。恁么徹去堪為佛法種子人天有賴。有僧問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。

福州安國院祥和尚。師上堂頃間乃失聲云。大是無端。雖然如此事不得已。于中若有未覯者更開方便。還會么。僧問。不涉方便乞師垂慈。師曰。汝問我答是方便。問應物現形如水中月。

【現代漢語翻譯】 現代漢語譯本： 正月二十八日，福州百姓爭相入山瞻仰禮拜。禪師身體安好，接受參問如常。二月初一日，州長率領各位官員一同到山中偵察守候，整夜未眠，寺院裡人聲鼎沸，如同集市一般。初二日，禪師齋飯完畢，登上法座向大眾告別。當時有圓應長老，從人群中走出，行禮問道：『愁雲慘霧，大眾悲鳴，請禪師說一句告別的話。』禪師垂下一隻腳。圓應長老說：『法鏡不照臨這片土地，寶月又照向何方？』禪師說：『不是你的境界。』圓應長老說：『既然這樣，那麼漚生漚滅，最終還是迴歸水；禪師去來，是本來的常態。』禪師作噓聲。又有僧人提問了幾個問題，禪師都一一回答，然後走下法座，回到方丈室安坐，直到亥時（晚上九點到十一點）。禪師問大眾：『世尊（釋迦牟尼佛）涅槃（佛教用語，指熄滅生死輪迴，達到解脫的境界）是什麼時候？』大眾回答：『二月十五日子時。』禪師說：『我在今天子時（晚上十一點到一點）之前。』說完就圓寂了。 福州興聖滿禪師，禪師上堂說法：『當面交付，不必等待文字宣說。有眼力的人抓住時機，可以稱作參禪的上士。如果能夠這樣，宗風就不會衰落。』有僧人問道：『昔日靈山會上，今日興聖筵中，和尚您親自傳授什麼？』禪師說：『欠你一個問題。』 福州仙宗院明禪師，禪師上堂說法：『幸好有這樣的門風，為何不更加顯赫地繼承下去？如果能夠繼承，就不在三界（佛教指欲界、色界、無色界）。如果超出三界，就會破壞三界。如果在三界之內，就會被三界所障礙。不障礙也不破壞，就是超出三界，又是不超出三界。』這樣徹底領悟，堪稱佛法的種子，人天都有所依賴。有僧人問道：『拏雲（比喻人的志向高遠）不需要風雷的幫助，迅猛的波浪如何才能透身而過？』禪師說：『為何捨本逐末？』 福州安國院祥和尚，禪師上堂，過了一會兒，突然失聲說：『真是無端。雖然如此，事不得已。』其中如果有尚未領悟的人，再開方便之門。』你們明白嗎？有僧人問道：『不涉及方便，乞求禪師慈悲。』禪師說：『你問我答就是方便。』問：『應物現形，如同水中月。』

【English Translation】 English version: On the twenty-eighth day of the first month, the people of Fuzhou competed to enter the mountain to pay homage. The Master was in good health and received inquiries as usual. On the first day of the second month, the prefect led the officials to the mountain to watch and wait overnight. The monastery was as crowded as a marketplace. On the second day, after the Master had finished his vegetarian meal, he ascended the platform to bid farewell to the assembly. At that time, Elder Yuanying came forward from the crowd, bowed, and asked: 'The clouds are sorrowful and the mist is bleak, the assembly is lamenting. Please, Master, say a word of farewell.' The Master lowered one foot. Elder Yuanying said: 'The Dharma mirror does not shine on this land, where does the precious moon shine?' The Master said: 'Not your realm.' Elder Yuanying said: 'In that case, the bubbles arise and disappear, returning to the water; the Master's coming and going is the original constant.' The Master made a hissing sound. Then a monk asked several questions, and the Master answered them all. Then he descended from the platform, returned to his abbot's room, and sat peacefully until the hour of Hai (9-11 PM). The Master asked the assembly: 'When did the World Honored One (Shakyamuni Buddha) enter Nirvana (a Buddhist term referring to the extinction of the cycle of birth and death, reaching a state of liberation)?' The assembly replied: 'At the hour of Zi (11 PM-1 AM) on the fifteenth day of the second month.' The Master said: 'I will be before the hour of Zi today.' After saying this, he passed away peacefully. Zen Master Xingman of Xingsheng Monastery in Fuzhou, the Master ascended the platform and said: 'Directly entrusting, without waiting for written explanations. Those with discerning eyes seize the opportunity, and can be called an upper-level scholar of Chan practice. If one can do this, the lineage will not decline.' A monk asked: 'In the assembly on Vulture Peak in the past, and in the Xingsheng feast today, what does the Master personally transmit?' The Master said: 'I owe you a question.' Zen Master Ming of Xianzong Monastery in Fuzhou, the Master ascended the platform and said: 'Fortunately, there is such a tradition, why not continue to inherit it more gloriously? If one can inherit it, one will not be in the Three Realms (the Buddhist realms of desire, form, and formlessness). If one goes beyond the Three Realms, one will destroy the Three Realms. If one is within the Three Realms, one will be obstructed by the Three Realms. Not obstructed and not destroyed is going beyond the Three Realms, and is not going beyond the Three Realms.' Such thorough understanding can be called a seed of the Dharma, on which humans and gods rely. A monk asked: 'Seizing the clouds (a metaphor for high aspirations) does not require the help of wind and thunder, how can one pass through the swift waves?' The Master said: 'Why abandon the root and pursue the branch?' Abbot Xiang of Anguo Monastery in Fuzhou, the Master ascended the platform, and after a while, suddenly exclaimed: 'It is truly unreasonable. Although this is so, it cannot be helped.' If there are those among you who have not yet understood, I will open the door of expedient means.' Do you understand? A monk asked: 'Without involving expedient means, I beg the Master for compassion.' The Master said: 'Your asking and my answering is the expedient means.' Asked: 'Responding to things and manifesting forms, like the moon in the water.'

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如何是月。師提起拂子。僧曰。古人為什麼道水月無形。師曰。見什麼。問如何是宗乘中事。師曰。淮軍散后。問如何是和尚家風。師曰。眾眼難謾。

前漳州保福院從展禪師法嗣

泉州招慶院省僜凈修大師。師初參保福問答冥符。一日保福入大殿睹佛像。乃舉手問師曰。佛恁么意作么生。師對曰。和尚也是橫身。曰一橛我自收取。師曰。和尚非唯橫身。保福然之。后住招慶。初開堂升座少頃曰。大眾向後到處遇道伴。作么生舉似他。若有人舉得試對眾舉看。若舉得免孤負上祖。亦免埋沒後來。古人道通心君子文外相見。還有遮個人么。況是曹溪門下子孫合作么生理論。合作么生提唱。僧問。昔日覺城東際象王迴旋。今日閩嶺南方如何提接。師曰。會么。曰恁么即一機啟處四句難追。未委從上宗門成得什麼邊事。師曰。退後禮拜隨眾上下。問全提不到請師商量。師曰。拊掌得么。僧曰。恁么即領會去也。師曰。莫錯。問如何得不傷於己不負於人。師曰。莫屈著汝遮問么。僧曰。恁么上來已蒙師指也。師曰。汝又屈著我作么。問當鋒一句請師道。師曰嗄。僧再問。師曰。瞌睡漢。師問僧。離什麼處。曰報恩。師曰僧堂大小。曰和尚試道看。師曰。何不待問。問學人全身不會請師指示。師曰。還解笑得么。師

【現代漢語翻譯】 現代漢語譯本 如何是月（什麼是月亮的真諦）？師（禪師）提起拂子（一種禪宗法器，用於驅趕蚊蠅或表示禪師的權威）。僧（僧人）曰：古人為什麼說水月無形（水中的月亮是虛幻的）？師曰：見什麼（你看到了什麼）？問：如何是宗乘中事（禪宗最核心的宗旨是什麼）？師曰：淮軍散后（淮軍解散之後，比喻一切歸於平靜）。問：如何是和尚家風（禪師的家風是什麼）？師曰：眾眼難謾（眾人的眼睛是難以欺騙的）。

前漳州保福院從展禪師法嗣（前漳州保福院的從展禪師的弟子）

泉州招慶院省僜凈修大師。師初參保福問答冥符（省僜凈修大師，最初參訪保福禪師，問答之間暗合禪機）。一日保福入大殿睹佛像，乃舉手問師曰：佛恁么意作么生（有一天，保福禪師進入大殿看到佛像，於是舉手問省僜：佛像的這個樣子是什麼意思）？師對曰：和尚也是橫身（禪師您也是橫身其中，意指禪師也執著于表象）。曰：一橛我自收取（保福禪師說：這一部分我自會領會）。師曰：和尚非唯橫身（禪師您不僅僅是橫身其中）。保福然之（保福禪師認可了他的回答）。后住招慶（之後省僜禪師住持招慶院）。初開堂升座少頃曰：大眾向後到處遇道伴，作么生舉似他（剛開始開堂講法，升座后不久說：各位，以後你們到任何地方遇到同道之人，要如何向他們展示禪法）？若有人舉得試對眾舉看（如果有人能說出來，可以試著當衆說出來）。若舉得免孤負上祖，亦免埋沒後來（如果能說出來，就不會辜負了歷代祖師，也不會埋沒了後來的學人）。古人道通心君子文外相見（古人說，心意相通的君子，即使不拘泥於文字也能領會）。還有遮個人么（有這樣的人嗎）？況是曹溪門下子孫合作么生理論（何況是曹溪慧能大師的子孫，應該如何討論）？合作么生提唱（應該如何提倡）？僧問：昔日覺城東際象王迴旋，今日閩嶺南方如何提接（僧人問：過去覺城東邊有象王迴旋的典故，今天在閩嶺南方應該如何接引）？師曰：會么（禪師說：明白嗎）？曰：恁么即一機啟處四句難追，未委從上宗門成得什麼邊事（僧人說：這樣說來，一旦機鋒開啟，就難以用言語追趕，不知道從古至今的宗門成就了什麼）？師曰：退後禮拜隨眾上下（禪師說：退後禮拜，跟隨大眾一起行動）。問：全提不到請師商量（問：完全無法領會，請禪師指點）。師曰：拊掌得么（禪師說：拍手可以嗎）？僧曰：恁么即領會去也（僧人說：這樣我就領會了）。師曰：莫錯（禪師說：不要理解錯了）。問：如何得不傷於己不負於人（問：如何才能做到既不傷害自己，又不辜負他人）？師曰：莫屈著汝遮問么（禪師說：不要委屈了你的這個問題）。僧曰：恁么上來已蒙師指也（僧人說：這樣說來，我已經蒙受禪師的指點了）。師曰：汝又屈著我作么（禪師說：你又委屈我做什麼）。問：當鋒一句請師道（問：請禪師說一句當機立斷的話）。師曰：嗄（禪師說：嗄）。僧再問（僧人再次問）。師曰：瞌睡漢（禪師說：瞌睡的傢伙）。師問僧：離什麼處（禪師問僧人：從哪裡來）？曰：報恩（僧人說：報恩寺）。師曰：僧堂大小（禪師說：僧堂有多大）？曰：和尚試道看（僧人說：請禪師說說看）。師曰：何不待問（禪師說：為什麼不等待提問）。問：學人全身不會請師指示（問：學人完全不明白，請禪師指示）。師曰：還解笑得么（禪師說：還懂得笑嗎）？

【English Translation】 English version What is the moon? (What is the true essence of the moon?) The Master (Zen master) raised his whisk (a Zen implement used to drive away mosquitoes or to represent the authority of the Zen master). The monk (monk) said: Why did the ancients say that the moon in the water is formless (the moon in the water is illusory)? The Master said: What do you see? Asked: What is the matter in the Zongcheng (What is the core tenet of Zen)? The Master said: After the Huai Army disbanded (After the Huai Army disbanded, a metaphor for everything returning to calm). Asked: What is the family style of the abbot (What is the abbot's family style)? The Master said: It is difficult to deceive the eyes of the public (It is difficult to deceive the eyes of the public).

The former Zhangzhou Baofu Temple followed the lineage of Zen Master Congzhan (The former Zhangzhou Baofu Temple followed the disciple of Zen Master Congzhan).

Grand Master Shengdeng Jingxiu of Zhaoqing Temple in Quanzhou. The Master initially visited Baofu and asked questions that coincided with Zen (Grand Master Shengdeng Jingxiu initially visited Zen Master Baofu, and the questions and answers implicitly matched Zen). One day, Baofu entered the main hall and saw the Buddha statue, so he raised his hand and asked the Master: What does the Buddha mean by this (One day, Zen Master Baofu entered the main hall and saw the Buddha statue, so he raised his hand and asked Shengdeng: What does the Buddha statue mean by this)? The Master replied: The abbot is also involved (The Zen master is also involved, meaning that the Zen master is also attached to appearances). Said: I will collect a piece myself (Baofu Zen Master said: I will understand this part myself). The Master said: The abbot is not only involved (The Zen master is not only involved). Baofu agreed with this (Baofu Zen Master agreed with his answer). Later, he lived in Zhaoqing (Later, Zen Master Shengdeng presided over Zhaoqing Temple). At the beginning of the opening hall, he ascended the seat and said shortly: Everyone will meet Taoist companions everywhere in the future, how can you show him (At the beginning of the opening hall, he ascended the seat and said shortly: Everyone, in the future, when you meet fellow practitioners anywhere, how should you show them Zen)? If someone can say it, try to say it to the public (If someone can say it, try to say it in public). If you can say it, you will avoid disappointing the ancestors and burying the later generations (If you can say it, you will not disappoint the past ancestors and will not bury the later learners). The ancients said that gentlemen who communicate with each other can meet outside the text (The ancients said that gentlemen who communicate with each other can understand even if they are not bound by words). Are there such people (Are there such people)? Moreover, what kind of theory should the descendants of Cao Xi discuss (Moreover, what kind of theory should the descendants of Cao Xi, Huineng, discuss)? How should we advocate (How should we advocate)? A monk asked: In the past, the elephant king revolved in the east of Juecheng, how should we receive it in the south of Minling today (A monk asked: In the past, there was a story of the elephant king revolving in the east of Juecheng, how should we receive it in the south of Minling today)? The Master said: Do you understand (The Zen master said: Do you understand)? Said: In this way, it is difficult to catch up with the four sentences at the beginning of a machine, and I don't know what kind of business the Zongmen has achieved from above (The monk said: In this way, once the machine is turned on, it is difficult to catch up with words, and I don't know what kind of achievement the Zongmen has achieved from ancient times to the present)? The Master said: Step back and worship and follow the crowd up and down (The Zen master said: Step back and worship and follow the crowd). Asked: Please discuss with the teacher if you can't mention it at all (Asked: I can't understand it at all, please ask the Zen master to point it out). The Master said: Can you clap your hands (The Zen master said: Can you clap your hands)? The monk said: In this way, I will understand (The monk said: In this way, I understand). The Master said: Don't be wrong (The Zen master said: Don't misunderstand). Asked: How can I not hurt myself or others (Asked: How can I not hurt myself or others)? The Master said: Don't wrong your question (The Zen master said: Don't wrong your question). The monk said: In this way, I have been instructed by the teacher (The monk said: In this way, I have been instructed by the Zen master). The Master said: What are you doing to wrong me again (The Zen master said: What are you doing to wrong me again)? Asked: Please tell me a sentence when you are in the front (Asked: Please tell me a decisive sentence). The Master said: Ah (The Zen master said: Ah). The monk asked again (The monk asked again). The Master said: Sleepy guy (The Zen master said: Sleepy guy). The Master asked the monk: Where are you from (The Zen master asked the monk: Where are you from)? Said: Baoen (The monk said: Baoen Temple). The Master said: How big is the monk's hall (The Zen master said: How big is the monk's hall)? Said: Please tell me, Master (Said: Please tell me, Master). The Master said: Why not wait for the question (The Zen master said: Why not wait for the question). Asked: The student doesn't understand at all, please give instructions (Asked: The student doesn't understand at all, please give instructions). The Master said: Can you still laugh (The Zen master said: Can you still laugh)?

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又曰。叢林先達者不敢相觸忤。若是初心後學未信直須信取。未省直須省取。不受掠虛。諸人本分去處。未有一時不顯露。未有一物解蓋覆得。如今若要知不用移絲髮地。不用少許工夫。但向博地位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是個白凈去處。今日須得白凈身心合他。始得自然合古合今脫生離死。古人云。識心達本解無為法方號沙門。如今諸官大眾各須體取。好莫全推過師僧分上。佛法平等上至諸佛下至一切共同此事。既然如此誰有誰無。勤王之外亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門合恁么語話。只如從上宗門合作么生還相悉么。若有人相悉。山僧今日得雪去也。久立大眾珍重。

漳州保福院可儔明辯大師。僧問。如何是和尚家風。師曰。云在青天水在瓶。問如何是吹毛劍。師曰。瞥落也。僧曰。還用也無師曰。莫鬼語。

舒州白水海會院如新禪師。師上堂良久乃曰。禮煩即亂。僧問。從上宗乘如何舉唱。師曰。轉見孤獨。僧曰。親切處乞師一言。師曰。不得雪也聽他。問如何是迦葉頓領底事。師曰。汝若領得我即不吝。僧曰。恁么即不煩于師去也。師曰。又須著棒爭得不煩。僧問。古人橫說豎說猶未知向上一關棙子。如何是向上一關棙子。

【現代漢語翻譯】 現代漢語譯本 又說，叢林中的前輩大德之間不敢互相冒犯。如果是剛開始學習的後輩，沒有確信，就必須去確信；沒有領悟，就必須去領悟。不要接受虛假的表面文章。各位的本分之處，沒有一時不顯露的，沒有一物可以遮蓋得了的。現在如果想要知道，不用移動一絲一毫的地方，不用花費絲毫的功夫，只要在當下承擔起來就可以了，豈不是省心省力？既然能夠省心省力，便可以與諸佛平起平坐。依照這個去做，因為這件事是個清凈的地方，今天必須用清凈的身心去契合它，才能自然地契合古今，脫離生死。古人說：『認識心性，通達根本，理解無為法，才能稱為沙門。』現在各位大眾都要好好體會。最好不要全都推給師父僧人的份上。佛法是平等的，上至諸佛，下至一切眾生，共同擁有這件事。既然如此，誰有誰無呢？在勤于王事之外，也必須努力修行。剛才說了這麼多，實在是不得已而已。不要說從上的宗門就應該這樣說話。只是，從上的宗門應該怎麼做，你們還了解嗎？如果有人瞭解，我今天就感到輕鬆了。站了很久了，各位珍重。

漳州保福院可儔明辯大師（Kechou Mingbian，漳州保福院的禪師）。有僧人問：『什麼是和尚的家風？』 師父說：『云在青天，水在瓶。』 問：『什麼是吹毛劍？』 師父說：『一閃而落。』 僧人說：『還用得著嗎？』 師父說：『不要說鬼話。』

舒州白水海會院如新禪師（Ruxin，舒州白水海會院的禪師）。師父上堂，沉默良久才說：『禮節繁瑣就會混亂。』 有僧人問：『從上的宗乘如何舉揚？』 師父說：『更加顯得孤獨。』 僧人說：『請師父說一句親切的話。』 師父說：『沒有下雪，也聽憑它。』 問：『什麼是迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）頓悟的事情？』 師父說：『你如果領悟了，我就不吝嗇。』 僧人說：『這樣就不必麻煩師父了。』 師父說：『又需要挨棒，怎麼能不麻煩？』 僧人問：『古人橫說豎說，還不知道向上的一關。什麼是向上的一關？』

【English Translation】 English version Furthermore, senior practitioners in the Sangha (Conglin) dare not offend each other. If you are a beginner, a junior student who has not yet believed, you must believe. If you have not understood, you must understand. Do not accept superficiality. Your inherent place has never been unrevealed, and there is nothing that can cover it up. If you want to know now, you don't need to move an inch, you don't need to spend any effort. Just take responsibility for it right where you are. Wouldn't that save you worry and effort? If you can save worry and effort, you can stand shoulder to shoulder with all the Buddhas. Follow this, because this matter is a pure place. Today, you must use a pure body and mind to unite with it, and then you can naturally unite with the past and present, and escape from birth and death. The ancients said, 'Recognizing the mind, reaching the root, and understanding the unconditioned Dharma is what makes one a Shramana (ascetic).' Now, all of you should deeply understand this. It is best not to push it all onto the teacher and monks. The Buddha Dharma is equal, from the Buddhas above to all beings below, all share this matter. Since this is the case, who has it and who doesn't? In addition to being diligent in serving the king, you must also strive to cultivate. I have said so much just now because I had no choice. Don't say that the Zen school from above should speak like this. But do you know how the Zen school from above should act? If someone knows, I will feel relieved today. I have been standing for a long time, take care.

Master Kechou Mingbian (Kechou Mingbian), of Baofu Monastery in Zhangzhou. A monk asked, 'What is the family style of the Abbot?' The Master said, 'Clouds in the blue sky, water in the bottle.' Asked, 'What is the hair-splitting sword?' The Master said, 'Flashes and falls.' The monk said, 'Is it still useful?' The Master said, 'Don't speak ghostly words.'

Zen Master Ruxin (Ruxin), of Baishui Haihui Monastery in Shuzhou. The Master ascended the Dharma hall and after a long silence, said, 'Excessive etiquette leads to chaos.' A monk asked, 'How is the supreme vehicle of the Zen school to be proclaimed?' The Master said, 'It becomes even more solitary.' The monk said, 'Please, Master, say a kind word.' The Master said, 'Even if it doesn't snow, let it be.' Asked, 'What is the matter that Kasyapa (Kasyapa, one of the Buddha's ten great disciples, known for his ascetic practices) suddenly realized?' The Master said, 'If you realize it, I will not be stingy.' The monk said, 'In that case, I won't have to trouble the Master.' The Master said, 'You still need to be beaten with a stick, how can you not be troubled?' A monk asked, 'The ancients spoke horizontally and vertically, but still did not know the barrier above. What is the barrier above?'

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師曰。賴遇娘生臂短。問如何是祖師意。師曰。要道何難。僧曰。便請師道。師曰。將謂靈利又不仙陀。問羚羊掛角時如何。師曰。恁么來又恁么去。僧曰。為什麼如此。師曰。只見好笑不知為什麼如此。

洪州漳江慧廉禪師。師初開堂有僧問。昔日梵王請佛蓋為奉法之心。今日朱紫臨筵。未審師如何拯濟。師曰。別不施行。僧曰。為什麼不施行。師曰。什麼處去來。問師登寶座曲為今時。四眾攀瞻請師接引。師曰。什麼處屈汝。僧曰。恁么即垂慈方便路。直下不孤人也。師曰。也須收取好。問如何是漳江境。師曰。地藏皺眉。曰如何是境中人。師曰。普賢摻袂。問如何是漳江水。師曰苦。問如何是漳江第一句。師曰。到別處不得錯舉。

福州報慈院文欽禪師。問如何是諸佛境。師曰。雨來雲霧暗晴干日月明。問如何是妙覺明心。師曰。今冬好晚稻出自秋雨成。問如何是妙覺聞心。師曰。云生碧岫雨降青天。問如何是平常心合道。師曰。喫茶吃飯隨時過。看水看山實暢情。

泉州萬安院清運資化禪師。僧問。龍溪一派晉水分燈。萬安臨筵如何指示。師曰。作么生摺合。僧曰。未審師還許也無。師曰。更作么生。僧曰。昔日龍溪密旨今朝萬安顯揚。人天側聆愿垂開演。師曰。還聞么。僧曰。恁么即五

【現代漢語翻譯】 現代漢語譯本 師父說：『幸好娘生來手臂短。』（意指沒有多餘的動作或執著） 有僧人問：『如何是祖師意？』（什麼是祖師的意旨？） 師父說：『要說出（道）有什麼難的？』 僧人說：『那麼請師父說。』 師父說：『還以為你很靈敏，卻又像個笨蛋（仙陀）。』（意指看似聰明，實則不解真意） 有人問：『羚羊掛角時如何？』（羚羊掛角，無跡可尋，比喻禪意高妙） 師父說：『這麼來，又這麼去。』（一切皆是自然，無所執著） 僧人說：『為什麼如此？』 師父說：『只見好笑，不知為什麼如此。』（禪意不可言說，只能意會）

洪州漳江慧廉禪師。 禪師初次開堂說法，有僧人問：『昔日梵王請佛，是因為奉法之心。今日達官貴人來到這裡，師父您如何救濟他們？』 師父說：『沒有什麼特別的施捨。』 僧人說：『為什麼不施捨？』 師父說：『從哪裡來？』（意指一切皆空，無所從來） 有人問：『師父登上寶座，是爲了當今之時。四眾弟子仰望，請師父接引。』 師父說：『哪裡委屈你了？』（意指本性圓滿，無需外求） 僧人說：『如此說來，就請師父垂慈方便，直接引導我們，不辜負大家的期望。』 師父說：『也需要好好領會。』 有人問：『如何是漳江的境界？』 師父說：『地藏菩薩皺眉。』（意指境界深邃，難以言說） （僧人）問：『如何是境界中的人？』 師父說：『普賢菩薩拉著衣袖。』（意指境界中的人，行愿廣大） 有人問：『如何是漳江的水？』 師父說：『苦。』（意指人生充滿苦難） 有人問：『如何是漳江的第一句？』 師父說：『到別處不得錯舉。』（意指禪機在於當下，不可錯用）

福州報慈院文欽禪師。 有人問：『如何是諸佛的境界？』 師父說：『雨來雲霧暗，晴干日月明。』（意指諸佛境界，隨緣顯現） 有人問：『如何是妙覺明心？』 師父說：『今冬好晚稻，出自秋雨成。』（意指妙覺明心，需經磨礪方能成就） 有人問：『如何是妙覺聞心？』 師父說：『云生碧岫，雨降青天。』（意指妙覺聞心，無處不在） 有人問：『如何是平常心合道？』 師父說：『喫茶吃飯隨時過，看水看山實暢情。』（意指平常心即是道，在於當下體驗）

泉州萬安院清運資化禪師。 有僧人問：『龍溪一派，晉水（地名）分燈。萬安（寺名）臨筵，如何指示？』 師父說：『作么生摺合？』（如何會合？） 僧人說：『不知師父是否允許？』 師父說：『更作么生？』（還要怎樣？） 僧人說：『昔日龍溪的秘密旨意，今日在萬安顯揚。人天側耳傾聽，愿師父開示。』 師父說：『還聽見嗎？』 僧人說：『如此說來，』

【English Translation】 English version The Master said, 'Fortunately, my mother gave birth to me with short arms.' (Implying no superfluous actions or attachments) A monk asked, 'What is the meaning of the Patriarch's intention?' (What is the intention of the Patriarch?) The Master said, 'What difficulty is there in speaking (the Dao)?' The monk said, 'Then please, Master, speak.' The Master said, 'I thought you were clever, but you are like a 'xiantuo' (仙陀, a type of fool).' (Implying seemingly clever, but not understanding the true meaning) Someone asked, 'What is it like when a羚羊掛角 (líng yáng guà jiǎo, antelope hangs its horns, meaning traces are untraceable, a metaphor for profound Chan meaning)?' The Master said, 'So it comes, and so it goes.' (Everything is natural, without attachment) The monk said, 'Why is it so?' The Master said, 'I only see it as funny, and don't know why it is so.' (Chan meaning cannot be spoken, only understood)

Chan Master Huilian of Zhangjiang in Hongzhou. When the Master first opened the Dharma hall, a monk asked, 'In the past, King Brahma invited the Buddha because of his heart of upholding the Dharma. Today, dignitaries have come to this gathering. How will the Master save them?' The Master said, 'There is no special giving.' The monk said, 'Why not give?' The Master said, 'Where did you come from?' (Implying everything is empty, coming from nowhere) Someone asked, 'The Master ascends the precious seat for the sake of the present time. The four assemblies look up and request the Master to guide them.' The Master said, 'Where have I wronged you?' (Implying the original nature is complete, no need to seek externally) The monk said, 'In that case, please show compassion and provide expedient means to directly guide us, not disappointing everyone's expectations.' The Master said, 'You must also understand it well.' Someone asked, 'What is the realm of Zhangjiang?' The Master said, 'Ksitigarbha Bodhisattva frowns.' (Implying the realm is profound and difficult to express) (The monk) asked, 'What is the person in the realm?' The Master said, 'Samantabhadra Bodhisattva pulls at his sleeves.' (Implying the person in the realm has vast vows and practices) Someone asked, 'What is the water of Zhangjiang?' The Master said, 'Bitter.' (Implying life is full of suffering) Someone asked, 'What is the first sentence of Zhangjiang?' The Master said, 'Do not mistakenly utter it elsewhere.' (Implying the Chan opportunity is in the present, not to be misused)

Chan Master Wenqin of Bao'en Temple in Fuzhou. Someone asked, 'What is the realm of all Buddhas?' The Master said, 'When rain comes, clouds and mist darken; when it is clear, the sun and moon shine.' (Implying the realm of all Buddhas manifests according to conditions) Someone asked, 'What is the wonderfully enlightened mind?' The Master said, 'This winter's late rice is good, grown from autumn rains.' (Implying the wonderfully enlightened mind needs to be tempered to be achieved) Someone asked, 'What is the wonderfully enlightened hearing?' The Master said, 'Clouds rise from the green peaks, rain falls from the blue sky.' (Implying the wonderfully enlightened hearing is everywhere) Someone asked, 'What is the ordinary mind in accordance with the Dao?' The Master said, 'Drinking tea and eating rice pass by at any time, looking at water and mountains truly delights the heart.' (Implying the ordinary mind is the Dao, in experiencing the present)

Chan Master Qingyun Zihua of Wan'an Temple in Quanzhou. A monk asked, 'The lineage of Longxi, the lamp is divided in Jinshui (晉水, place name). Wan'an (萬安, temple name) is at the feast, how do you instruct?' The Master said, 'How do you reconcile them?' The monk said, 'I don't know if the Master allows it?' The Master said, 'How else?' The monk said, 'The secret decree of Longxi in the past is manifested in Wan'an today. Humans and devas listen attentively, wishing the Master to expound.' The Master said, 'Do you still hear it?' The monk said, 'In that case,'

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眾已蒙師指的。不異城東十眼開。師曰。五眾且置仁者作么生。問久處幽冥全身不會乞師指示。師曰。莫屈著汝問么。曰恁么即禮拜隨眾上下。師還許也無。師曰。靜處薩婆訶。問諸佛出世震動乾坤和尚出世未審如何。師曰。向汝恁么道。僧曰。恁么即不異諸聖去也。師曰。莫亂道。問如何是萬安家風。師曰。苔羹倉米飯。僧曰。忽遇上客來將何只待。師曰。飯後三巡茶。問如何是萬安境。師曰。一塔松蘿望海清。

漳州報恩院道熙禪師。初與保福送書往泉州王太尉處。太尉問。漳南和尚近日還為人也無。師曰。若道為人即屈著和尚。若道不為人。又屈著太尉來問。太尉曰。道取一句待鐵牛能嚙草木馬解含煙。師曰。某甲借口吃飯。太尉良久又問。驢來馬來。師曰。驢馬不同途。太尉曰。爭得到遮里。師曰。特謝太尉領話。僧問。名言妙句即不問。請師真實。師曰。不阻來意。

泉州鳳凰山從琛洪忍禪師。問如何是和尚家風。師曰。門風相似即無阻矣。學人不是其人。僧曰。忽遇恁么人時如何。師曰。不可預搔而待癢。問學人根思遲迴方便門中乞師傍瞥。師曰。傍瞥。僧曰。深領師旨安敢言乎。師曰。太多也。師有時上堂。有僧出來禮拜退後立。師曰。我不如汝。僧應諾。師曰。無人處放下著。問昔日靈

山會上佛以一音演說。今日請師一音演說。師良久。僧曰。恁么即大眾頓息疑網去也。師曰。莫涂污大眾好。問諸佛皆以大事因緣故出現於世。未審和尚如何拯濟。師曰。大好風涼。問如何是學人自己事。師曰。暗算流年事可知。問如何是鳳凰境。師曰。雪夜觀明月。問如何是西來意。師曰。作人醜差。僧曰。為人何在。師曰。莫屈著汝么。

福州永隆院瀛和尚明慧禪師。師上堂曰。謂言侵早起更有夜行人。似即似是即不是。珍重。問無為無事人為什麼卻是金鎖難。師曰。為斷粗纖貴重難留。曰為什麼道無為無事人逍遙實快樂。師曰。為鬧亂且要斷送。有僧參。師曰。不要得許多般數速道速道。僧無對。師有時示眾曰。日出卯用處不須生善巧。問如何進向得達本源。師曰。依而行之。

洪州清泉山守清禪師福州閩縣人也。姓林氏。出家于巖背山。悟心之後受請居清泉。玄侶臻集。問如何是佛。師曰問。僧曰。如何是祖。師曰答。僧問。和尚見古人得個什麼便住此山。師曰。情知汝不肯。僧曰。爭知某甲不肯。師曰。鑑貌辨色。問親切處乞師一言。師曰。莫過此。問古人面壁為何事。師曰屈。曰恁么即省心力。師曰。何處有恁么人。問諸餘即不問。如何是向上事。師曰。消汝三拜不消汝三拜。

漳州

【現代漢語翻譯】 現代漢語譯本： 山會上，佛以一音說法。（山會：指說法集會）今天請老師您也用一音說法。老師沉默良久。僧人說：『這樣說來，大眾所有的疑惑都消除了。』老師說：『不要玷污了大眾的好意。』有人問：『諸佛都是因為重大的因緣才出現在世上，不知道和尚您如何救濟世人？』老師說：『好涼爽的風啊。』有人問：『什麼是學人自己的事情？』老師說：『暗地裡計算流逝的歲月，這件事是可以知道的。』有人問：『什麼是鳳凰的境界？』老師說：『雪夜裡觀賞明月。』有人問：『什麼是西來的意旨（西來意：指禪宗的宗旨）？』老師說：『做人做得太差勁了。』僧人說：『那真正的人在哪裡？』老師說：『難道是委屈了你嗎？』 福州永隆院的瀛和尚明慧禪師。老師上堂說法時說：『說要早起，卻還有更早趕路的人。』像，是像，但說是，卻又不是。珍重。有人問：『無為無事的人，為什麼反而是金鎖難以打開？』老師說：『因為要斷除粗細，貴重的東西難以留下。』（無為無事：指不執著于任何事物）有人問：『為什麼說無為無事的人逍遙自在，實在快樂？』老師說：『因為要斷絕鬧亂。』有僧人來參拜。老師說：『不要搞這麼多花樣，快說快說。』僧人無言以對。老師有時向大眾開示說：『太陽從卯時升起，用處不必生出巧妙的心思。』有人問：『如何才能進取而通達本源？』老師說：『依照它去做。』 洪州清泉山的守清禪師，是福州閩縣人，姓林。在巖背山出家。領悟心性之後，受邀住在清泉山。來此求學的僧侶很多。有人問：『什麼是佛？』老師說：『問。』僧人說：『什麼是祖？』老師說：『答。』僧人問：『和尚您從古人那裡得到了什麼，便住在這座山裡？』老師說：『我知道你不會認可。』僧人說：『怎麼知道我不認可？』老師說：『通過觀察你的神情和臉色。』有人問：『在最親切的地方，請老師說一句。』老師說：『沒有比這更親切的了。』有人問：『古人面壁是爲了什麼事？』老師說：『委屈。』僧人說：『這樣說來，就是爲了省心省力。』老師說：『哪裡有這樣的人？』有人問：『其他的暫且不問，什麼是向上之事？』老師說：『消受你的三拜，不消受你的三拜。』 漳州

【English Translation】 English version: At the mountain assembly, the Buddha expounded the Dharma with one sound. (Mountain assembly: refers to a Dharma assembly) Today, I invite you, teacher, to expound the Dharma with one sound as well. The teacher remained silent for a long time. The monk said, 'In that case, the doubts of the masses are all dispelled.' The teacher said, 'Do not defile the goodness of the masses.' Someone asked, 'All Buddhas appear in the world because of great causes and conditions, I wonder how you, venerable monk, will save the world?' The teacher said, 'What a nice cool breeze.' Someone asked, 'What is the student's own affair?' The teacher said, 'Secretly calculating the passing years, this matter can be known.' Someone asked, 'What is the realm of the phoenix?' The teacher said, 'Watching the bright moon on a snowy night.' Someone asked, 'What is the meaning of the West's coming (西來意: refers to the purpose of Zen Buddhism)?' The teacher said, 'Doing a terrible job as a person.' The monk said, 'Then where is the real person?' The teacher said, 'Are you feeling wronged?' The Minghui Zen Master, Ying, of Yonglong Monastery in Fuzhou. The teacher said during the Dharma talk: 'Saying to get up early, there are still people traveling even earlier.' It seems like it, it is like it, but saying it is, it is not. Take care. Someone asked, 'Why is it that the person of non-action and non-affair is still difficult to unlock with a golden lock?' The teacher said, 'Because to cut off the coarse and fine, precious things are difficult to keep.' (Non-action and non-affair: refers to not being attached to anything) Someone asked, 'Why is it said that the person of non-action and non-affair is carefree and truly happy?' The teacher said, 'Because it is necessary to cut off the disturbance.' A monk came to pay respects. The teacher said, 'Don't make so many gestures, speak quickly, speak quickly.' The monk was speechless. The teacher sometimes instructed the assembly, saying: 'The sun rises at the hour of Mao, there is no need to generate clever thoughts in its use.' Someone asked, 'How can one advance and reach the original source?' The teacher said, 'Act according to it.' The Zen Master Shouqing of Qingquan Mountain in Hongzhou, was a native of Min County, Fuzhou, with the surname Lin. He left home at Yanbei Mountain. After realizing his mind-nature, he was invited to live at Qingquan Mountain. Many monks came here to study. Someone asked, 'What is Buddha?' The teacher said, 'Ask.' The monk said, 'What is the Ancestor?' The teacher said, 'Answer.' The monk asked, 'What did you, venerable monk, obtain from the ancients that you live on this mountain?' The teacher said, 'I know you will not approve.' The monk said, 'How do you know I will not approve?' The teacher said, 'By observing your expression and countenance.' Someone asked, 'In the most intimate place, please say a word, teacher.' The teacher said, 'There is nothing more intimate than this.' Someone asked, 'What was the purpose of the ancients facing the wall?' The teacher said, 'Wronged.' The monk said, 'In that case, it is to save effort and energy.' The teacher said, 'Where is such a person?' Someone asked, 'I will not ask about other things for now, what is the matter of upward progress?' The teacher said, 'Endure your three bows, do not endure your three bows.' Zhangzhou

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報恩院行崇禪師。問如何是佛法大意。師曰。碓搗磨磨。問曹溪一路請師舉揚。師曰。莫屈著曹溪么。曰恁么即群生有賴。師曰。汝也是老鼠吃鹽。問不涉公私如何言論。師曰。喫茶去。問丹霞燒木佛意作么生。師曰。時寒燒火向。曰翠微迎羅漢意作么生。師曰。別是一家春。

潭州嶽麓山和尚師上堂良久。謂眾曰。昔日毗盧今朝嶽麓珍重。問如何是聲色外句。師曰。猿啼鳥叫。問師唱誰家曲宗風嗣阿誰。師曰。五音六律。問截舌之句請師舉揚。師曰。日能熱月能涼。

朗州德山德海禪師僧問。靈山一會何人得聞。師曰。阇梨得聞。曰未審靈山說個什麼。師曰。即阇梨會。問如何是該天括地句。師曰。千界搖動。問從上宗乘以何為驗。師曰。從上且置即今作么生驗。曰。大眾總見。師曰。話墮也。問如何是祖師西來意。師曰擘。

泉州后招慶和尚。問末後一句請師商量。師曰。塵中人自老天際月常明。問如何是和尚家風。師曰。一瓶兼一缽到處是生涯。問如何是佛法大意。師曰。擾擾匆匆晨雞暮鐘。

朗州梁山簡禪師師問新到僧。什麼處來。曰藥山來。師曰。還將得藥來么。僧曰。和尚住山不錯。

洪州高安縣建山澄禪師。開堂日有僧問牧長請命和尚如何舉揚宗教。師曰。還聞么。僧

【現代漢語翻譯】 現代漢語譯本：報恩院行崇禪師，有人問：『什麼是佛法的大意？』禪師說：『碓搗磨磨。』（碓：一種舂米的工具；搗：用杵撞擊；磨：磨盤；磨磨：轉動磨盤。）又問：『請禪師開示曹溪（曹溪：指禪宗六祖慧能弘法的曹溪寶林寺）的法門。』禪師說：『不要委屈了曹溪。』那人說：『這樣說來，眾生就有依靠了。』禪師說：『你也是老鼠吃鹽。』有人問：『不涉及公私，如何言論？』禪師說：『喫茶去。』有人問：『丹霞（丹霞：指丹霞天然禪師）焚燒木佛，意欲何為？』禪師說：『天冷了，燒火取暖。』又問：『翠微（翠微：指翠微無學禪師）迎接羅漢，意欲何為？』禪師說：『別是一番春色。』 潭州嶽麓山和尚升座，良久后對眾人說：『昔日的毗盧（毗盧：指毗盧遮那佛，意為遍一切處），今日的嶽麓（嶽麓：指嶽麓山），要珍惜啊。』有人問：『什麼是聲色之外的語句？』禪師說：『猿啼鳥叫。』問：『禪師唱的是誰家的曲調，宗風傳承自誰？』禪師說：『五音六律。』問：『截斷言語的語句，請禪師開示。』禪師說：『日能熱，月能涼。』 朗州德山德海禪師，有僧人問：『靈山（靈山：指釋迦牟尼佛說法的靈鷲山）法會上，誰聽聞了佛法？』禪師說：『阇梨（阇梨：梵語，意為導師）聽聞了。』問：『不知靈山說了些什麼？』禪師說：『就是阇梨你所領會的。』問：『什麼是該天括地之句？』禪師說：『千界搖動。』問：『從上的宗乘，以什麼作為驗證？』禪師說：『從上且放一邊，現在如何驗證？』那人說：『大眾都看見了。』禪師說：『話已落入窠臼了。』問：『什麼是祖師西來意？』禪師說：『擘。（擘：分開，剖開）』 泉州后招慶和尚，有人問：『末後一句，請禪師商量。』禪師說：『塵世中的人自會老去，天上的月亮永遠明亮。』問：『什麼是和尚的家風？』禪師說：『一瓶兼一缽，到處都是生活。』問：『什麼是佛法的大意？』禪師說：『擾擾匆匆，晨雞暮鐘。』 朗州梁山簡禪師，禪師問新來的僧人：『從哪裡來？』回答說：『藥山（藥山：指藥山惟儼禪師）來。』禪師說：『還把藥帶來嗎？』僧人說：『和尚住在山裡，不會錯的。』 洪州高安縣建山澄禪師，開堂之日，有僧人問：『牧長**和尚如何舉揚宗教？』禪師說：『還聽見嗎？』僧人

【English Translation】 English version: Baon Yuan Xingchong Zen Master, someone asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Pestle pounding, mill grinding.' (Pestle: a tool for pounding rice; pounding: to strike with a pestle; mill: a millstone; grinding: turning the millstone.) Then asked: 'Please, Zen master, expound the Dharma gate of Cao Xi (Cao Xi: refers to the Baolin Temple in Cao Xi where the Sixth Patriarch Huineng propagated the Dharma).' The Zen master said: 'Don't wrong Cao Xi.' That person said: 'In that case, sentient beings will have something to rely on.' The Zen master said: 'You are also like a rat eating salt.' Someone asked: 'Without involving public or private matters, how should one speak?' The Zen master said: 'Go have some tea.' Someone asked: 'What did Danxia (Danxia: refers to Zen Master Danxia Tianran) intend by burning the wooden Buddha?' The Zen master said: 'It's cold, so I'm burning a fire for warmth.' Then asked: 'What did Cuiwei (Cuiwei: refers to Zen Master Cuiwei Wuxue) intend by welcoming the Arhat?' The Zen master said: 'It's a different kind of spring scenery.' The Abbot of Mount Yuelu in Tanzhou ascended the seat, and after a long while, said to the assembly: 'The Vairocana (Vairocana: refers to Vairocana Buddha, meaning omnipresent) of the past, the Yuelu (Yuelu: refers to Mount Yuelu) of today, cherish them.' Someone asked: 'What is a phrase beyond sound and form?' The Zen master said: 'Monkeys cry, birds sing.' Asked: 'Whose tune does the Zen master sing, and from whom does the lineage of the sect inherit?' The Zen master said: 'Five tones and six pitches.' Asked: 'A phrase that cuts off speech, please, Zen master, expound it.' The Zen master said: 'The sun can heat, the moon can cool.' Zen Master Deshan Dehai of Langzhou, a monk asked: 'At the assembly on Ling Mountain (Ling Mountain: refers to Vulture Peak where Shakyamuni Buddha preached), who heard the Buddha-dharma?' The Zen master said: 'The Acarya (Acarya: Sanskrit, meaning teacher) heard it.' Asked: 'I wonder what was said on Ling Mountain?' The Zen master said: 'It's what you, the Acarya, understand.' Asked: 'What is a phrase that encompasses heaven and earth?' The Zen master said: 'A thousand worlds shake.' Asked: 'What is used as verification for the supreme vehicle from above?' The Zen master said: 'Let's put aside what's from above, how do we verify it now?' That person said: 'The assembly has seen it all.' The Zen master said: 'The words have fallen into a trap.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Bore. (Bore: to split open)' Zen Master Zhaoqing of Quanzhou, someone asked: 'The last phrase, please, Zen master, discuss it.' The Zen master said: 'People in the dust grow old, the moon in the sky is always bright.' Asked: 'What is the family style of the abbot?' The Zen master said: 'A bottle and a bowl, everywhere is life.' Asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Bustling and hurried, morning rooster and evening bell.' Zen Master Jian of Liangshan in Langzhou, the Zen master asked a newly arrived monk: 'Where did you come from?' Replied: 'From Yaoshan (Yaoshan: refers to Zen Master Yaoshan Weiyan).' The Zen master said: 'Did you bring the medicine with you?' The monk said: 'The abbot lives in the mountains, there's no mistake.' Zen Master Cheng of Jianshan in Gao'an County, Hongzhou, on the day of the opening ceremony, a monk asked: 'How does Abbot Muchang ** expound the religion?' The Zen master said: 'Can you hear it?' The monk

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曰恁么即大眾有賴。師曰。還是不聞。問如何是法王劍。師曰。可惜許。曰如何是人王劍師曰。塵埋床下履風動架頭巾。問一代時教接引今時。未審祖宗如何示人。師曰一代時教已有人問了也。曰和尚如何示人。師曰惆悵庭前紅莧樹。年年生葉不生華。問故歲已去新歲到來。還有不受歲者無。師曰。作么生。僧曰。恁么即不受歲也。師曰。城上已吹新歲角。窗前猶點舊年燈。僧曰。如何是舊年燈。師曰。臘月三十日。

福州康山契穩法寶大師。初開堂有僧問。威音王已后次第相承。未審師今一會法嗣何方。師曰。像骨舉手龍溪點頭。問圓明湛寂非師旨。學人因底卻不明。師曰。辨得未。僧曰。恁么即識性無根去也。師曰。隔靴搔癢。

潭州延壽寺慧輪大師。僧問。寶劍未出匣時如何。師曰。不在外。曰出匣后如何。師曰。不在內。問如何是一色。師曰。青黃赤白。曰大好一色。師曰將謂無人也有一個半個。

泉州西明院琛禪師。僧問。如何是和尚家風。師曰。竹箸瓦碗。僧曰。忽遇上客來時如何只待。師曰。黃齏倉米飯。問如何是祖師西來意。師曰。問取露柱看。

前南嶽金輪可觀禪師法嗣

后南嶽金輪和尚。僧問。如何是金輪第一句。師曰。鈍漢。問如何是金輪一隻箭。師曰。過也

【現代漢語翻譯】 現代漢語譯本 僧問：『這樣說來，大眾就有所依靠了。』 師父說：『還是沒聽懂。』 問：『什麼是法王劍？』（Dharmaraja sword, 象徵佛法的力量） 師父說：『可惜了。』 問：『什麼是人王劍？』（Rajaraja sword, 象徵世俗王權的力量） 師父說：『塵土掩埋床下的鞋子，風吹動架子上的頭巾。』 問：『一代時教（指佛陀一代的教法）是爲了接引現在的人，不知道祖師（指歷代祖師）如何開示人？』 師父說：『一代時教已經有人問過了。』 問：『和尚您如何開示人？』 師父說：『惆悵啊，庭前的紅莧樹，年年生葉子卻不開花。』 問：『舊的一年已經過去，新的一年到來，還有不受歲月影響的嗎？』 師父說：『怎麼說？』 僧人說：『這樣說來就是不受歲月影響了。』 師父說：『城上已經吹響新年的號角，窗前還點著舊年的燈。』 僧人說：『什麼是舊年的燈？』 師父說：『臘月三十日。』

福州康山契穩法寶大師，初次開堂說法，有僧人問：『威音王（Vimalakirti, 古佛名）以後次第相承，不知道師父您今天這一會的法嗣（Dharma heirs, 繼承佛法的人）來自何方？』 師父說：『象骨舉手，龍溪點頭。』 問：『圓明湛寂（指清凈寂滅的佛性）不是師父您的宗旨，學人因為什麼卻不明白？』 師父說：『辨別清楚了嗎？』 僧人說：『這樣說來就是識性無根了。』 師父說：『隔靴搔癢。』

潭州延壽寺慧輪大師，僧人問：『寶劍未出匣時如何？』 師父說：『不在外。』 問：『出匣后如何？』 師父說：『不在內。』 問：『如何是一色？』 師父說：『青黃赤白。』 問：『大好一色。』 師父說：『還以為沒有人，也有一個半個。』

泉州西明院琛禪師，僧人問：『什麼是和尚您的家風？』 師父說：『竹筷瓦碗。』 僧人說：『忽然遇到上客來時如何招待？』 師父說：『黃齏倉米飯。』 問：『什麼是祖師西來意？』（Bodhidharma's intention in coming from the West, 禪宗的核心問題） 師父說：『問取露柱看。』

前南嶽金輪可觀禪師法嗣

后南嶽金輪和尚，僧人問：『什麼是金輪第一句？』 師父說：『鈍漢。』 問：『什麼是金輪一隻箭？』 師父說：『過也。』

【English Translation】 English version A monk asked: 'If that is so, then the assembly has something to rely on.' The Master said: 'Still haven't understood.' Asked: 'What is the Dharmaraja sword?' (Dharmaraja sword, symbolizing the power of the Dharma) The Master said: 'What a pity.' Asked: 'What is the Rajaraja sword?' (Rajaraja sword, symbolizing the power of secular kingship) The Master said: 'Dust covers the shoes under the bed, the wind moves the turban on the shelf.' Asked: 'The teachings of a generation (referring to the Buddha's teachings in his lifetime) are to guide people of today. I wonder how the Patriarchs (referring to the successive Patriarchs) instruct people?' The Master said: 'The teachings of a generation have already been asked.' Asked: 'How does the Master instruct people?' The Master said: 'How sad, the red amaranth tree in front of the courtyard, it produces leaves every year but does not blossom.' Asked: 'The old year has passed, the new year has arrived, is there anything that is not affected by the years?' The Master said: 'How do you say it?' The monk said: 'If that is so, then it is not affected by the years.' The Master said: 'The New Year's horn has already sounded on the city wall, the old year's lamp is still lit in front of the window.' The monk said: 'What is the old year's lamp?' The Master said: 'The thirtieth day of the twelfth month.'

Master Qiweng Fabao of Kangshan in Fuzhou, when he first opened the Dharma hall, a monk asked: 'After Vimalakirti (Vimalakirti, name of an ancient Buddha) successively inherited the Dharma, I wonder where the Dharma heirs (Dharma heirs, those who inherit the Dharma) of this assembly of the Master today come from?' The Master said: 'The elephant bone raises its hand, Longxi nods its head.' Asked: 'Perfect clarity and serene stillness (referring to the pure and tranquil Buddha-nature) are not the Master's principle, why is the student still unclear?' The Master said: 'Have you discerned it clearly?' The monk said: 'If that is so, then the nature of consciousness has no root.' The Master said: 'Scratching an itch through a boot.'

Master Huilun of Yanshou Temple in Tanzhou, a monk asked: 'What is it like when the precious sword is not yet out of its scabbard?' The Master said: 'Not outside.' Asked: 'What is it like after it is out of its scabbard?' The Master said: 'Not inside.' Asked: 'What is the one color?' The Master said: 'Blue, yellow, red, white.' Asked: 'A great one color.' The Master said: 'I thought there was no one, but there is one or two.'

Chan Master Chen of Ximing Temple in Quanzhou, a monk asked: 'What is the Master's family style?' The Master said: 'Bamboo chopsticks and earthenware bowls.' The monk said: 'How do you treat a distinguished guest when they suddenly arrive?' The Master said: 'Pickled vegetables and coarse rice.' Asked: 'What is Bodhidharma's intention in coming from the West?' (Bodhidharma's intention in coming from the West, the core question of Zen Buddhism) The Master said: 'Ask the stone pillar.'

Successor of Chan Master Keguan of Jinlun in Former Nanyue

Later, the monk Jinlun of Nanyue asked: 'What is the first sentence of Jinlun?' The Master said: 'Dullard.' Asked: 'What is the one arrow of Jinlun?' The Master said: 'Gone by.'

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。曰臨機一箭誰是當者。師曰。倒也。

前泉州睡龍道山溥禪師法嗣

漳州保福院清豁禪師福州永泰人也。少而聰敏。禮鼓山興聖國師落髮稟具。初謁大章山契如庵主(有語具如庵主章出焉)后參睡龍。睡龍一日問曰。豁阇梨。見何尊宿來還悟也未。曰清豁嘗訪大章得個信處。睡龍於是上堂集大眾召曰。請豁阇梨。出對眾燒香說悟處。老僧與汝證明。師乃拈香曰。香已拈悟即不悟。睡龍大悅而許之。上堂謂眾曰。山僧今與諸人作個和頭。和者默然不和者說。有頃間又曰。和與不和切在如今。山僧帶些子事。珍重僧問。家貧遭劫時如何。師曰。不能盡底去。曰為什麼不盡底去。師曰。賊是家親。曰既是家親為什麼翻成家賊。師曰。內既無應外不能為。曰忽然捉敗功歸何所。師曰。賞亦未曾聞。曰恁么即勞而無功。師曰。功即不無成而不處。曰既是成功為什麼不處。師曰。不見道。太平本是將軍致。不使將軍見太平。問如何是西來意。師曰。胡人泣漢人悲。師將順世舍眾欲入山待滅。過苧溪石橋乃遺偈言。

世人休說路行難　　鳥道羊腸咫尺間 　珍重苧溪溪畔水　　汝歸滄海我歸山

即往貴湖卓庵。未幾謂門人曰。吾滅后將遺骸施諸蟲蟻勿置墳塔。言訖潛入湖頭山坐磐石儼然長往。弟子戒因入山

【現代漢語翻譯】 現代漢語譯本： 僧人問：『臨機一箭，誰能擔當？』 禪師說：『倒也。』

前泉州睡龍道山溥禪師的法嗣

漳州保福院清豁禪師，是福州永泰人。年少時就聰明敏捷，在鼓山興聖國師處剃度並受具足戒。最初拜訪大章山契如庵主（有關於契如庵主的語錄出自此處），後來參訪睡龍禪師。睡龍禪師有一天問道：『豁阇梨（對年輕僧人的尊稱），你見過哪位尊宿（有德行的僧人）回來后開悟了嗎？』 清豁禪師回答說：『清豁曾經拜訪大章，得到了一些領悟。』 睡龍禪師於是升座，召集大眾說：『請清豁阇梨出來，當衆燒香，說說他的開悟之處，老僧我來為你證明。』 清豁禪師於是拈香（拿起香），說道：『香已經拈起，悟即是不悟。』 睡龍禪師非常高興，認可了他的說法。上堂對大眾說：『山僧（老僧自稱）今天和你們做一個和頭（結束爭端）。和的就默然不語，不和的就說話。』過了一會兒又說：『和與不和，關鍵就在現在。山僧帶了些事情，請大家珍重。』 有僧人問：『家境貧寒，遭遇劫難時如何是好？』 禪師說：『不能完全擺脫。』 僧人問：『為什麼不能完全擺脫？』 禪師說：『賊是家親（強盜也是自家人）。』 僧人問：『既然是自家人，為什麼反而成了家賊？』 禪師說：『內心沒有迴應，外力就無法作為。』 僧人問：『如果忽然捉拿歸案，功勞歸於何處？』 禪師說：『賞賜也未曾聽說。』 僧人問：『這樣說來，就是勞而無功了？』 禪師說：『功勞不是沒有，只是成就了而不居功。』 僧人問：『既然是成功，為什麼不居功？』 禪師說：『沒聽過嗎？太平本來是將軍帶來的，卻不讓將軍看到太平。』 僧人問：『如何是西來意（禪宗的宗旨）？』 禪師說：『胡人哭泣，**悲傷。』 清豁禪師將要順應世事，捨棄大眾，想要入山等待圓寂。經過苧溪石橋時，於是留下偈語說：

『世人休說路行難，鳥道羊腸咫尺間，珍重苧溪溪畔水，汝歸滄海我歸山。』

隨即前往貴湖搭建茅庵。不久，對門人說：『我圓寂后，將遺骸施捨給蟲蟻，不要設定墳墓佛塔。』說完，悄悄進入湖頭山，坐在磐石上安然去世。弟子戒因入山。

【English Translation】 English version: A monk asked: 'When an arrow is released at the opportune moment, who can withstand it?' The Zen master said: 'It falls over.'

Successor of Zen Master Daoshan Pu of Shuilong (Sleeping Dragon) Monastery in Quanzhou

Zen Master Qinghuo of Baofu Monastery in Zhangzhou was a native of Yongtai in Fuzhou. He was intelligent and quick-witted from a young age. He was tonsured and received the full precepts under National Teacher Xingsheng of Gushan Monastery. He initially visited Hermit Qiru of Dazhang Mountain (sayings of Hermit Qiru originate from here), and later visited Zen Master Shuilong. One day, Zen Master Shuilong asked: 'Huo, Venerable (term of respect for a young monk), have you seen any venerable monks and returned with enlightenment?' Qinghuo replied: 'Qinghuo once visited Dazhang and gained some understanding.' Zen Master Shuilong then ascended the Dharma seat, gathered the assembly, and announced: 'Please have Venerable Huo come forward, burn incense in front of everyone, and speak of his enlightenment. This old monk will vouch for you.' Zen Master Qinghuo then picked up incense and said: 'The incense has been picked up; enlightenment is non-enlightenment.' Zen Master Shuilong was very pleased and acknowledged his statement. He ascended the Dharma seat and said to the assembly: 'This old monk will now make peace with you all. Those who agree, remain silent; those who disagree, speak.' After a while, he added: 'Agreement or disagreement, the key is now. This old monk carries some matters, please cherish them.' A monk asked: 'What is to be done when the family is poor and encounters robbery?' The Zen master said: 'It cannot be completely escaped.' The monk asked: 'Why can't it be completely escaped?' The Zen master said: 'The thief is family (the robber is also family).' (家親 means family member) The monk asked: 'Since they are family, why do they turn into domestic thieves?' The Zen master said: 'If there is no response from within, external forces cannot act.' The monk asked: 'If they are suddenly caught and brought to justice, to whom does the credit go?' The Zen master said: 'Rewards have not been heard of.' The monk asked: 'In that case, is it labor without merit?' The Zen master said: 'Merit is not absent, but it is achieved without dwelling on it.' The monk asked: 'Since it is achieved, why not dwell on it?' The Zen master said: 'Haven't you heard? Peace is originally brought by the general, but the general is not allowed to see peace.' The monk asked: 'What is the meaning of the Westward Transmission (the essence of Zen Buddhism)?' The Zen master said: 'The barbarian weeps, ** grieves.' Zen Master Qinghuo was about to comply with worldly affairs, abandon the assembly, and wanted to enter the mountains to await his passing. When passing the stone bridge of the Zhuxi Stream, he left a verse saying:

'People should not say the road is difficult to travel, the bird path and sheep intestines are but a short distance apart. Cherish the water beside the Zhuxi Stream; you return to the vast sea, and I return to the mountains.'

Immediately, he went to Guihu to build a hermitage. Soon after, he said to his disciples: 'After my passing, give my remains to the insects and ants; do not build a tomb or pagoda.' After speaking, he quietly entered Hutou Mountain and passed away peacefully sitting on a boulder. The disciple Jieyin entered the mountain.

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尋見。稟遺命延留七日。竟無蟲蟻之所侵食。遂就阇維散於林野。今泉州開元寺凈土院影堂存焉。

前韶州雲門山文偃禪師法嗣

韶州白雲祥和尚實性大師。初住慈光院。廣主劉氏召入府說法。時有僧問。覺華才綻正遇明時。不昧宗風乞師方便。師曰。我王有令。問教意祖意同別。師曰。不別。曰恁么即同也。師曰。不妨領話。問諸佛未出世普遍大千白雲一會如何。師曰。賺卻幾人來。曰恁么即四眾何依。師曰。勿交涉。問即心即佛示誨之辭。不涉前言如何指教。師曰。東西且置南北作么生。問如何是和尚家風。師曰。石橋那畔有遮邊無會么。僧曰。不會。師曰。且作丁公吟。問衣到六祖為什麼不傳。師曰。海晏河清。問如何是和尚接人一路。師曰。來朝更獻楚王看。問從上宗乘如何舉揚。師曰。今日未喫茶。師上堂謂眾曰。諸人會么。但街頭市尾屠兒魁膾地獄鑊湯處會取。若恁么會堪與人為師為匠。若向衲僧門下天地懸殊。更有一般底。只向長連床上作好人去。汝道此兩般人那個有長處。無事珍重。師問僧。什麼處來。曰云門來。師曰。里許有多少水牛。曰一個兩個。師曰。好水牛。師問僧。不壞假名而譚實相作么生。僧曰。遮個是椅子。師以手撥云。將鞋袋來。僧無對(雲門和尚聞之乃云。須是他始

【現代漢語翻譯】 現代漢語譯本：尋見（找到了）。稟承遺命延留七日（按照遺囑停放了七天）。竟然沒有蟲蟻侵食（屍體竟然沒有被蟲子和螞蟻侵蝕）。於是就阇維（火化），散於林野（將骨灰撒在山林原野）。現在泉州開元寺凈土院的影堂還儲存著他的畫像。

前韶州雲門山文偃禪師的法嗣（下面是韶州雲門山文偃禪師的弟子）

韶州白雲祥和尚，實性大師。最初住在慈光院。廣主劉氏召他入府說法（劉氏是當時統治廣東地區的統治者）。當時有僧人問：『覺華才綻正遇明時（覺華剛剛綻放，正趕上太平盛世），不昧宗風乞師方便（請您開示，不要違背禪宗的宗旨）。』 師父說：『我王有令（我的王有命令）。』 問：『教意祖意同別（佛教的教義和禪宗的宗旨相同還是不同）？』 師父說：『不別（沒有區別）。』 僧人說：『恁么即同也（既然如此，那就是相同了）。』 師父說：『不妨領話（不妨這樣理解）。』 問：『諸佛未出世普遍大千白雲一會如何（諸佛未出世時，普遍大千世界白雲一會的景像是怎樣的）？』 師父說：『賺卻幾人來（騙了多少人來）！』 僧人說：『恁么即四眾何依（既然如此，那麼僧俗四眾依靠什麼）？』 師父說：『勿交涉（不要多管）。』 問：『即心即佛示誨之辭（「即心即佛」是開示教誨的言辭），不涉前言如何指教（不涉及之前的言語，如何指教）？』 師父說：『東西且置南北作么生（東西暫且不談，南北又如何）？』 問：『如何是和尚家風（什麼是和尚的家風）？』 師父說：『石橋那畔有遮邊無會么（石橋那邊有，這邊沒有，明白嗎）？』 僧人說：『不會（不明白）。』 師父說：『且作丁公吟（姑且吟唱丁公的詩歌）。』 問：『衣到六祖為什麼不傳（衣缽傳到六祖慧能后為什麼不再傳了）？』 師父說：『海晏河清（天下太平）。』 問：『如何是和尚接人一路（和尚接引人的方法是什麼）？』 師父說：『來朝更獻楚王看（明天再獻給楚王看）。』 問：『從上宗乘如何舉揚（如何弘揚禪宗）？』 師父說：『今日未喫茶（今天還沒喝茶）。』 師父上堂對大眾說：『諸人會么（你們明白嗎）？但街頭市尾屠兒魁膾地獄鑊湯處會取（要在街頭巷尾，屠夫劊子手，地獄油鍋里去體會）。若恁么會堪與人為師為匠（如果這樣體會，就可以爲人師表）。若向衲僧門下天地懸殊（如果只是在僧人門下，那就相差太遠了）。更有一般底（還有一種人），只向長連床上作好人去（只是在禪床上做好人）。汝道此兩般人那個有長處（你們說這兩種人哪個更有長處）？』 無事珍重（沒事了，珍重）。 師父問僧人：『什麼處來（從哪裡來）？』 答：『雲門來（從雲門來）。』 師父說：『里許有多少水牛（那裡有多少水牛）？』 答：『一個兩個（一兩頭）。』 師父說：『好水牛（好水牛）。』 師父問僧人：『不壞假名而譚實相作么生（不破壞假名而談論實相該怎麼做）？』 僧人說：『遮個是椅子（這個是椅子）。』 師父用手撥開說：『將鞋袋來（把鞋袋拿來）。』 僧人無言以對（僧人無言以對）。（雲門和尚聞之乃云。須是他始（雲門和尚聽說了這件事，說：必須是他才能這樣）。）

【English Translation】 English version: He was found. Following his will, the body was kept for seven days. Surprisingly, no insects or ants infested it. Subsequently, it was cremated and the ashes were scattered in the forests and fields. Now, in the Pure Land Courtyard of Kaiyuan Temple in Quanzhou, a portrait hall still preserves his image.

A successor of Zen Master Wenyan of Yunmen Mountain in Shaozhou (The following is a disciple of Zen Master Wenyan of Yunmen Mountain in Shaozhou)

Monk Baizhang Xiang of Shaozhou, Master Shixing. He initially resided in Ciguang Temple. The ruler of Guang, Liu, summoned him to the palace to preach. At that time, a monk asked: 'The bud of enlightenment has just blossomed, coinciding with a prosperous era; without obscuring the Zen tradition, I beg the master for guidance.' The master said: 'My king has an order.' The monk asked: 'Are the teachings of Buddhism and the tenets of Zen the same or different?' The master said: 'Not different.' The monk said: 'If that's the case, then they are the same.' The master said: 'It doesn't hurt to understand it that way.' The monk asked: 'Before the Buddhas appeared in the world, what was the scene of the Baiyun assembly pervading the great chiliocosm?' The master said: 'How many people have been deceived!' The monk said: 'If that's the case, what do the four assemblies rely on?' The master said: 'Don't interfere.' The monk asked: 'The words 'mind is Buddha' are words of instruction; without involving previous words, how do you instruct?' The master said: 'East and west aside, what about north and south?' The monk asked: 'What is the family style of the abbot?' The master said: 'There is something on the other side of the stone bridge, but not on this side; do you understand?' The monk said: 'I don't understand.' The master said: 'Then sing the song of Ding Gong.' The monk asked: 'Why was the robe not passed on after the Sixth Patriarch?' The master said: 'The sea is calm and the river is clear (peaceful world).' The monk asked: 'What is the abbot's way of receiving people?' The master said: 'Present it to the King of Chu for viewing tomorrow.' The monk asked: 'How is the Zen tradition from above to be promoted?' The master said: 'I haven't had tea today.' The master ascended the platform and said to the assembly: 'Do you all understand? You must understand it in the streets and markets, among butchers and executioners, and in the cauldrons of hell. If you understand it in this way, you can be teachers and craftsmen of people. If you are only under the tutelage of monks, the difference is as vast as heaven and earth. There is another kind of person who only wants to be a good person on the long meditation bed. Which of these two kinds of people do you say has more merit?' Nothing more, take care. The master asked a monk: 'Where do you come from?' The monk replied: 'From Yunmen.' The master said: 'How many water buffaloes are there?' The monk replied: 'One or two.' The master said: 'Good water buffaloes.' The master asked a monk: 'How do you discuss the true aspect without destroying the provisional name?' The monk replied: 'This is a chair.' The master pushed it away with his hand and said: 'Bring the shoe bag.' The monk had no reply. (Zen Master Yunmen heard of this and said: 'It must be him to be able to do this.')

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得)師將示滅白眾曰。某甲雖提祖印未盡其中。諸仁者且道其中事作么生。莫是無邊中間內外已否。如是會解即大地如鋪沙去。此即他方相見。言訖告寂。

朗州德山第九世緣密圓明大師。師上堂示眾曰。僧堂前事時人知有。佛殿後事作么生。師又曰。德山有三句語。一句涵蓋乾坤。一句隨波逐浪。一句截斷眾流。時有僧問。如何是透法身句。師曰。三尺杖子攪黃河。問百華未發時如何。師曰。黃河水渾流。曰發后如何。師曰幡竿頭指天。問不犯辭鋒時如何。師曰。天臺南嶽。曰便恁么去如何。師曰。江西湖南。問佛未出世時如何。師曰。河裡儘是木頭船。曰出世后如何。師曰。遮頭蹋著那頭軒。問己事未明如何辨得。師曰。須彌山頂上。曰直恁么去如何。師曰。腳下水淺深。問達磨未來時如何。師曰。千年松倒掛。曰來后如何。師曰。金剛努起拳。問師未出世時如何。師曰。佛殿正南開。曰師出世后如何。師曰。白雲山上起。曰出與未出還分不分。師曰。靜處薩婆訶。問如何是和尚家風。師曰。南山起云北山下雨。問如何是應用之機。師喝。僧曰。只遮個為復別有。師乃打之。問大用現前不存軌則時如何。師曰。黑地打破甕。僧退步。師乃打。問佛未出世時如何。師曰。猢猻系露柱。曰出世后如何。師曰。猢

【現代漢語翻譯】 現代漢語譯本 （得）師父即將圓寂，告訴眾人說：『我雖然提倡祖師的印證，但還沒有完全領會其中的奧妙。各位，請說說其中的真諦是什麼？莫非是無邊無際、中間內外都包含了嗎？如果這樣理解，那就如同把大地鋪成沙子一樣了。這樣就是在其他地方相見了。』說完就圓寂了。

朗州德山第九世緣密圓明大師。大師上堂對眾人開示說：『僧堂前的事情，世人都知道。佛殿後的事情又該如何理解呢？』大師又說：『德山有三句話。一句涵蓋乾坤（涵蓋宇宙），一句隨波逐浪（隨順世俗），一句截斷眾流（斬斷妄念）。』當時有僧人問：『如何是透法身句（徹悟法身之句）？』大師說：『三尺長的棍子攪動黃河。』問：『百花未開放時如何？』大師說：『黃河水渾濁地流淌。』問：『開放后如何？』大師說：『旗桿頭指向天空。』問：『不觸犯言語鋒芒時如何？』大師說：『天臺山、南嶽山。』問：『就這樣去理解可以嗎？』大師說：『江西、湖南。』問：『佛未出世時如何？』大師說：『河裡全是木頭船。』問：『出世后如何？』大師說：『這邊踩著，那邊就翹起來。』問：『自己的事情還沒有明白，如何辨別？』大師說：『須彌山頂上。』問：『直接這樣去理解可以嗎？』大師說：『腳下水的深淺。』問：『達磨（Bodhidharma）未來時如何？』大師說：『千年的松樹倒掛著。』問：『來后如何？』大師說：『金剛（Vajra）怒目握拳。』問：『師父您未出世時如何？』大師說：『佛殿正南打開。』問：『師父您出世后如何？』大師說：『白雲山上升起。』問：『出世與未出世，還分不分？』大師說：『靜處薩婆訶（Svaha，一種咒語結尾的感嘆詞）。』問：『如何是和尚的家風？』大師說：『南山起云，北山下雨。』問：『如何是應用之機？』大師喝了一聲。僧人說：『只是這個，還是另有？』大師就打了他。問：『大用現前，不拘泥於規則時如何？』大師說：『黑夜裡打破瓦罐。』僧人退了一步，大師就打了他。問：『佛未出世時如何？』大師說：『猴子拴在露柱上。』問：『出世后如何？』大師說：『猢』

【English Translation】 English version (Having) The master, about to demonstrate his passing, told the assembly: 'Although I have spoken of the ancestral seal, I have not fully exhausted its meaning. Worthy ones, what is the matter within it? Is it perhaps boundless, encompassing the middle, inside, and outside? If you understand it in this way, it is like spreading the earth as sand. This is to meet in another realm.' Having spoken, he passed away peacefully.

Master Yuanming of Yuanmi, the ninth generation of Deshan in Langzhou. The master ascended the platform and instructed the assembly: 'People know about the affairs in front of the monks' hall. What about the affairs behind the Buddha hall?' The master also said: 'Deshan has three phrases. One phrase covers the universe (Han gai qian kun), one phrase follows the waves (Sui bo zhu lang), and one phrase cuts off the streams (Jie duan zhong liu).' At that time, a monk asked: 'What is the phrase that penetrates the Dharmakaya (Tou fa shen ju)?' The master said: 'A three-foot staff stirs the Yellow River.' Asked: 'What is it like when the hundred flowers have not yet bloomed?' The master said: 'The Yellow River flows turbidly.' Asked: 'What is it like after they bloom?' The master said: 'The top of the banner pole points to the sky.' Asked: 'What is it like when one does not offend with verbal sharpness?' The master said: 'Mount Tiantai, Mount Nan Yue.' Asked: 'Is it alright to understand it like that?' The master said: 'Jiangxi, Hunan.' Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'The river is full of wooden boats.' Asked: 'What is it like after he appeared?' The master said: 'Stepping on this end, the other end rises up.' Asked: 'If one's own affairs are not clear, how can one discern them?' The master said: 'On the summit of Mount Sumeru (Sumi Shan).' Asked: 'Is it alright to go directly like that?' The master said: 'The depth of the water under your feet.' Asked: 'What was it like before Bodhidharma (Damo) came?' The master said: 'A thousand-year-old pine tree hangs upside down.' Asked: 'What is it like after he came?' The master said: 'Vajra (Jin gang) angrily raises his fist.' Asked: 'What was it like before the master appeared in the world?' The master said: 'The Buddha hall opens directly to the south.' Asked: 'What is it like after the master appeared?' The master said: 'White clouds rise on the mountain.' Asked: 'Is there a distinction between appearing and not appearing?' The master said: 'Quietly, Svaha (Jing chu sa po he).' Asked: 'What is the family style of the abbot?' The master said: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' Asked: 'What is the mechanism of application?' The master shouted. The monk said: 'Is it just this, or is there something else?' The master then struck him. Asked: 'What is it like when great function manifests and does not adhere to rules?' The master said: 'Breaking a jar in the dark.' The monk stepped back, and the master struck him. Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'A monkey is tied to a pillar.' Asked: 'What is it like after he appeared?' The master said: 'Hu'

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猻入布袋。問文殊與維摩對談何事。師曰。並汝三人無繩自縛。問如何是佛。師曰。滿目荒榛。曰學人不會。師曰。勞而無功。問盡大地致一問不得時如何。師曰。話墮也。曰大眾總見。師便打。

潭州水西南臺道遵和尚法雲大師。師上堂謂眾曰。從上宗乘合作么生提綱。合作么生言論。將佛法兩字當得么。真如解脫當得么。雖然如是細不通風大通車馬。若約理化門中。一言啟口震動乾坤。山河大地海晏河清。三世諸佛說法現前。若也分明。古佛殿前同登彼岸。無事珍重。問如何是西來意。師曰。下坡不走。問牛頭未見四祖時如何。師曰。著衣吃飯。曰見后如何。師曰。缽盂壁上掛。問如何是真如含一切。師曰。分明。曰為什麼有利鈍。師曰。四天打鼓樓上擊鐘。問如何是南臺境。師云。金剛手指天。問如何是色空。師曰。道士著真紅。問十二時中時時不離如何。師曰諦。

韶州雙峰山興福院竟欽和尚。慧真廣悟禪師益州人也。受業于峨眉洞溪山黑水寺。觀方慕道。預雲門法席密承指喻。乃開山創院漸成叢林。開堂日雲門和尚躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈。問如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。問如何是法王劍。師曰。鉛刀徒逞不若龍

【現代漢語翻譯】 現代漢語譯本 將猴子放入布袋。問文殊（Manjusri，智慧的菩薩）與維摩（Vimalakirti，一位著名的在家菩薩）對談的是什麼事。 禪師說：『連同你們三個人，無繩自縛。』 問：『如何是佛？』 禪師說：『滿眼都是荒蕪的草木。』 問：『學人不能領會。』 禪師說：『徒勞無功。』 問：『如果盡大地都無法問出一個道理時，該怎麼辦？』 禪師說：『話已落入下乘。』 問：『大眾都看見了。』 禪師便打了他。

潭州水西南臺道遵和尚法雲大師。禪師上堂對眾人說：『歷代祖師的宗乘應該如何提綱挈領？應該如何言論？能用『佛法』這兩個字來概括嗎？能用『真如』、『解脫』來概括嗎？』 雖然如此，細微之處不透風，寬廣之處能通行車馬。如果從理化門中來說，一句話出口就能震動天地，山河大地一片太平，三世諸佛都在眼前說法。如果能明白這些，就能在古佛殿前一同登上彼岸。沒事了，各自珍重。』 問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』 禪師說：『下坡路不走。』 問：『牛頭（牛頭法融，禪宗四祖道信弟子）未見四祖（道信）時如何？』 禪師說：『穿衣吃飯。』 問：『見后如何？』 禪師說：『缽盂掛在墻上。』 問：『如何是真如含一切？』 禪師說：『分明。』 問：『為什麼有利鈍（根器利鈍）之分？』 禪師說：『四天打鼓，樓上擊鐘。』 問：『如何是南臺境？』 禪師說：『金剛指天。』 問：『如何是色空？』 禪師說：『道士穿著真紅的衣服。』 問：『十二時中，時時刻刻都不離，如何是這樣？』 禪師說：『諦（仔細觀察）。』

韶州雙峰山興福院竟欽和尚。慧真廣悟禪師是益州人。在峨眉洞溪山黑水寺受業。觀方慕道，在雲門（Yunmen，禪宗大師）法席下秘密地接受指導。於是開山建立寺院，逐漸形成叢林。開堂之日，雲門和尚親自前來證明。僧人問：『如何是佛法大意？』 禪師說：『日出方知天下朗，無油那點佛前燈。』 問：『如何是雙峰境？』 禪師說：『夜聽水流庵后竹，晝看云起面前山。』 問：『如何是法王劍？』 禪師說：『鉛刀徒逞不若龍。』

【English Translation】 English version Putting a monkey into a bag. Asked what Manjusri (Manjusri, Bodhisattva of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) were discussing. The master said, 'Including you three, bound by yourselves without ropes.' Asked, 'What is Buddha?' The master said, 'A landscape full of wild grass and trees.' Asked, 'The student does not understand.' The master said, 'Laboring without success.' Asked, 'If the entire earth cannot find an answer to a question, what should be done?' The master said, 'The words have fallen into a lower realm.' Asked, 'The assembly has all seen it.' The master then struck him.

Master Daodun of Fayun Monastery, Southwest Platform, Tanzhou. The master addressed the assembly, saying, 'How should the lineage of the past masters be outlined? How should it be discussed? Can the two words 'Buddha-dharma' encompass it? Can 'Tathata' (true thusness) and 'liberation' encompass it?' Although this is so, it is airtight in the subtle aspects, and carriages can pass through in the broad aspects. If speaking from the perspective of principle and transformation, a single word can shake the universe, the mountains and rivers are peaceful, and the Buddhas of the three times are preaching before us. If you understand this clearly, you can ascend to the other shore together before the ancient Buddha hall. Nothing more, cherish this.' Asked, 'What is the meaning of the Westward Transmission (the essence of Zen Buddhism brought by Bodhidharma)?' The master said, 'Do not walk downhill.' Asked, 'What was Niu-t'ou (Niu-t'ou Fa-jung, disciple of the Fourth Patriarch Daoxin) like before he met the Fourth Patriarch (Daoxin)?' The master said, 'Wearing clothes and eating food.' Asked, 'What was he like after he met him?' The master said, 'The bowl is hanging on the wall.' Asked, 'What is it like when true thusness contains everything?' The master said, 'Clear.' Asked, 'Why are there differences in sharpness and dullness (of faculties)?' The master said, 'The four heavens beat the drum, and the bell is struck in the tower.' Asked, 'What is the realm of South Platform?' The master said, 'The Vajra finger points to the sky.' Asked, 'What is form and emptiness?' The master said, 'A Taoist wears true red clothes.' Asked, 'How is it that one is never separated from it at all times of the twelve periods of the day?' The master said, 'Observe carefully.'

Master Jingqin of Xingfu Monastery on Shuangfeng Mountain, Shaozhou. Zen Master Huizhen Guangwu was from Yizhou. He received instruction at Heishui Monastery on Dongxi Mountain in Emei. He admired the Way and secretly received instruction under the Dharma seat of Yunmen (Yunmen, a Zen master). Thereupon, he opened a mountain and established a monastery, gradually forming a monastic community. On the day of the opening ceremony, the monk Yunmen personally came to certify it. A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Only when the sun rises do you know the world is bright; without oil, how can you light the lamp before the Buddha?' Asked, 'What is the realm of Shuangfeng?' The master said, 'At night, listen to the water flowing behind the bamboo hermitage; during the day, watch the clouds rising before the mountain.' Asked, 'What is the sword of the Dharma King?' The master said, 'A lead knife is useless compared to a dragon.'

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泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪。問賓頭盧應供四天下還得遍也無。師曰。如月入水。問如何是用而不雜。師曰。明月堂前垂玉露。水精殿里撒真珠。有行者問。某甲遇賊來時。若殺即違佛教不殺又違王敕。未審師意如何。師曰。官不容針私通車馬。廣主劉氏嘗親問法要。至太平興國二年三月戒門人曰。吾不久去世。汝可就本山頂預修墳塔。至五月二十三日工畢。師曰。後日子時行矣。及期會雲門爽和尚溫門舜峰長老等七人夜話。侍者報三更。師索香焚之合掌而逝。

韶州資福和尚。僧問。不問宗乘請師心印。師曰。不答遮個話。曰為什麼不答。師曰。不副前言。問覿面難逢處。如何顧險夷。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。擬問如何歷劫違。曰恁么即東山西嶺時人知有。未審資福庭前誰家風月。師曰。領取前話。

廣州新會黃云元禪師。初開堂以手拊繩床云。諸人還識廣大須彌之座也無。若不識看老僧乃升座。問如何是大漢國境。師曰。歌謠滿路。問教云。龍披一縷金翅不吞。和尚三事全披如何。師曰。還免得么。師上堂拈古人語云。觸目未曾無臨機何不道。又云。觸目未曾無臨機道什麼。

廣州義寧龍境倫禪師。初開堂提起拂子曰。還會么。若會即頭上更增

【現代漢語翻譯】 泉。問：『什麼是『用』？』（用：指佛法的運用）師父說：『藏起鋒芒尚且不被允許，露出刀刃更怎麼可以？』 問：『賓頭盧尊者（Pindola-Bharadvaja，十六羅漢之一，受佛陀囑託常住世間，受世人供養）應供四天下（四大部洲）能周遍嗎？』師父說：『如同月亮映入水中。』 問：『如何是運用而不混雜？』師父說：『明月堂前垂掛著晶瑩的露珠，水精殿里散落著真正的珍珠。』 有修行人問：『我遇到強盜來時，如果殺了他們就違反佛教的不殺生戒律，如果不殺又違反了國家的法令。不知道師父您怎麼看？』師父說：『官府不允許針，私下卻通行車馬。』 廣州的統治者劉氏曾經親自請教佛法要義。太平興國二年三月，師父告誡門人說：『我將不久於人世，你們可以在本山頂預先修建墳墓和佛塔。』到五月二十三日工程完畢。師父說：『後天子時我就要走了。』到了那天，與雲門爽和尚、溫門舜峰長老等七人夜談。侍者報告三更時分，師父點燃香，合掌圓寂。

韶州資福和尚。有僧人問：『不問宗門教義，請問師父的心印。』師父說：『不回答這個問題。』問：『為什麼不回答？』師父說：『與之前所說的不符。』 問：『在直接面對難以相逢的境地時，如何顧及危險與平安？請師父垂示半句偈語，免得後人疑惑。』師父說：『鋒芒之前的一句話超越了調御（調御丈夫，佛的十號之一），想要問如何，歷經劫數也相違背。』 問：『既然這樣，那麼東山、西嶺的人都知道這件事，不知道資福庭前的風月屬於誰家？』師父說：『領會之前的話吧。』

廣州新會黃云元禪師。初次開堂時，用手拍打繩床說：『各位還認識這廣大的須彌山之座嗎？如果不認識，就看老僧我升座。』 問：『如何是大漢的國境？』師父說：『歌謠傳遍道路。』 問：『經教上說：龍披上一縷金線，金翅鳥也不會吞食它。和尚您三事全披，怎麼樣呢？』師父說：『還能免得了嗎？』 師父上堂時引用古人的話：『觸目所及沒有不是道的，臨機之時為什麼不說？』又說：『觸目所及沒有不是道的，臨機之時說什麼？』

廣州義寧龍境倫禪師。初次開堂，提起拂塵說：『會嗎？如果會，就在頭上更增加。』

【English Translation】 Quan. Asked: 'What is 'use'?' (Use: refers to the application of the Dharma) The master said: 'Hiding the edge is not allowed, how can exposing the blade be tolerated?' Asked: 'Can Venerable Pindola-Bharadvaja (one of the Sixteen Arhats, entrusted by the Buddha to reside in the world and receive offerings from people) provide for the four continents (the four major continents) universally?' The master said: 'Like the moon reflected in the water.' Asked: 'How is it to use without mixing?' The master said: 'Crystal dew hangs before the Bright Moon Hall, and real pearls are scattered in the Crystal Palace.' A practitioner asked: 'When I encounter robbers, if I kill them, I violate the Buddhist precept of not killing; if I don't kill them, I violate the laws of the country. I don't know what your intention is, Master?' The master said: 'The government does not allow needles, but privately allows carriages and horses to pass through.' Liu, the ruler of Guangzhou, once personally asked for the essence of the Dharma. In the third month of the second year of Taiping Xingguo, the master warned his disciples: 'I will soon pass away. You can build tombs and pagodas in advance on the top of this mountain.' By the twenty-third day of the fifth month, the project was completed. The master said: 'I will leave at midnight the day after tomorrow.' On that day, he talked with Zen Master Yunmen Shuang, Elder Wenmen Shunfeng, and seven others. The attendant reported that it was the third watch, the master lit incense, put his palms together, and passed away peacefully.

Zen Master Zifu of Shaozhou. A monk asked: 'I don't ask about the teachings of the sect, please ask about the master's mind-seal.' The master said: 'I will not answer this question.' Asked: 'Why not answer?' The master said: 'It does not match what was said before.' Asked: 'When directly facing a difficult-to-meet situation, how to take care of danger and safety? Please give me half a verse, so as not to make future generations doubt.' The master said: 'A sentence before the edge surpasses the Tamer of Men (Purushadamyasarathi, one of the ten titles of the Buddha), wanting to ask how, it goes against countless kalpas.' Asked: 'Since this is the case, then the people of Dongshan and Xiling all know about this, I wonder whose family's wind and moon belongs to in front of Zifu's courtyard?' The master said: 'Understand what was said before.'

Zen Master Huangyun Yuan of Xinhui, Guangzhou. When he first opened the hall, he patted the rope bed with his hand and said: 'Do you all recognize this vast seat of Mount Sumeru? If you don't recognize it, watch the old monk ascend the seat.' Asked: 'What is the territory of the Great Han?' The master said: 'Songs spread all over the roads.' Asked: 'The scriptures say: If a dragon wears a strand of gold thread, the golden-winged bird will not swallow it. What about the monk wearing all three things?' The master said: 'Can it be avoided?' When the master ascended the hall, he quoted the words of the ancients: 'Everything that meets the eye is not without the Tao, why not speak at the moment?' And said: 'Everything that meets the eye is not without the Tao, what to say at the moment?'

Zen Master Longjing Lun of Yining, Guangzhou. When he first opened the hall, he raised the whisk and said: 'Do you understand? If you understand, add more on your head.'

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頭。若不會即斷頭取活。問如何是大漢國境。師曰。亂走作么。曰恰是雨下天晴。師便打。問如何是龍境水。師曰。腥臊臭穢。曰飲者如何。師曰。七通八達。問如何是龍境家風。師曰。蟲狼虎豹。問如何是佛。師曰。勤耕田。曰學人不會。師曰。早收禾。師問僧。什麼處來。曰黃云來。師曰。作么生是黃云郎當媚癡抹跶為人一句。僧無對。師上堂問眾曰。作么生是長連床上取性一句道將來。眾無對。

韶州雲門山爽和尚。師上堂僧問。如何是佛。師曰。聖躬萬歲。問如何是透法身句。師曰。銀香臺上生蘿蔔。

韶州白雲聞和尚。師上堂良久。僧出曰。白雲一路全因今日。師曰。不是不是。僧曰。和尚如何。師曰。白雲一路草深一丈。問學人擬申一問。未審師還答也無。師曰。皂莢樹頭懸。風吹曲不成。問受施主供養將何報答。師曰。作牛作馬。

韶州披雲智寂禪師。僧問。如何是披雲境。師曰。白日沒閑人。問以字不成八字不是。未審是什麼字。師說偈答曰。

以字不是八不成　　森羅萬象此中明 　直饒巧說千般妙　　不是謳阿不是經

韶州凈法章和尚禪想大師。廣主劉氏問。如何是禪師。師乃良久。廣主罔測。因署其號。僧問。日月重明時如何。師曰。日月雖明不鑒覆盆之下。問

既是金山為什麼鑿石。師曰。金山鑿石。問如何是道。師曰。去去迢迢十萬余。

韶州溫門山滿禪師。僧問。如何是佛。師曰。胸題卍字。曰如何是祖。師曰。不游西土有人見壁上畫。問既是千尺松為什麼卻在屋下。師曰。芥子納須彌作么生。問隔墻見角便知是牛如何。師便打。師與一老宿在國門坐。老宿曰。紫衣師號又得也。更要個什麼。師曰。要國師。老宿曰。佛尚不作豈況國師。師乃笑曰。長老。僧問。如何是和尚家風。師曰。汝曾讀書么。僧問。太子初生為什麼不識父母。師曰。迥然尊貴。

岳州巴陵新開顥鑒大師初在雲門。雲門舉。雪峰和尚云。開卻門達磨來也。問師意作么生。師曰。筑著和尚鼻孔。雲門曰。修羅王發業打須彌山一摑。𨁝跳上梵天報帝釋。爾為什麼卻去日本國里藏身。師曰。莫恁么心行好。雲門曰。汝道筑著又作么生。師住。后僧問。祖意教意是同是別。師曰。雞寒上樹鴨寒入水。僧問。三乘十二分教即不疑。如何是宗門中事。師曰。不是衲僧分上事。曰如何是衲僧分上事。師曰。貪觀白浪失卻手橈。師將拂子遺人。人問曰。本來清凈用拂子作什麼。師曰。既知清凈莫忘卻(梁山別云。也須拂卻)。

連州地藏院慧慈明識大師。僧問。既是地藏院為什麼塑熾盛光佛。師

【現代漢語翻譯】 現代漢語譯本： 問：既然是金山，為什麼還要鑿石頭？ 師父說：金山也要鑿石頭。 問：什麼是道？ 師父說：去了又去，路途遙遠，有十萬多里。

韶州溫門山滿禪師。 僧人問：什麼是佛？ 師父說：胸前有卍字。 問：什麼是祖師？ 師父說：不到西土，有人看見墻上畫的（達摩）。 問：既然是千尺松，為什麼卻在屋下？ 師父說：芥菜籽里容納須彌山，怎麼做到的？ 問：隔著墻看見牛角，就知道是牛，怎麼樣？ 師父便打了他。 師父與一位老修行在國門坐著，老修行說：紫衣師號你也得到了，還想要什麼？ 師父說：要國師的稱號。 老修行說：佛尚且不做，何況是國師？ 師父於是笑著說：長老。 僧人問：什麼是和尚的家風？ 師父說：你讀過書嗎？ 僧人問：太子剛出生，為什麼不認識父母？ 師父說：非常尊貴。

岳州巴陵新開顥鑒大師最初在雲門。 雲門舉例說：雪峰和尚說，打開門，達摩(Bodhidharma)就來了。問師父您怎麼理解？ 師父說：撞著和尚的鼻孔。 雲門說：修羅王(Asura king)發怒，一巴掌打在須彌山(Mount Sumeru)上，跳上梵天(Brahmaloka)去報告帝釋(Indra)。你為什麼卻跑到日本國里藏身？ 師父說：不要這樣用心思好。 雲門說：你說撞著了，又怎麼樣？ 師父沉默了。 後來僧人問：祖師的意和教義是相同還是不同？ 師父說：雞冷了就上樹，鴨冷了就下水。 僧人問：三乘十二分教(the twelve divisions of the teachings of the Three Vehicles)我沒有疑問，什麼是宗門中的事？ 師父說：不是衲僧(monk)分內的事。 問：什麼是衲僧分內的事？ 師父說：貪看白色的浪花，失去了手中的船槳。 師父將拂塵送給別人，別人問：本來清凈，用拂塵做什麼？ 師父說：既然知道清凈，就不要忘記拂去塵埃（梁山別云：也需要拂去）。

連州地藏院慧慈明識大師。 僧人問：既然是地藏院(Ksitigarbha Temple)，為什麼塑熾盛光佛(Mahavairocana Buddha)？

【English Translation】 English version: Question: Since it is a Gold Mountain, why chisel stone? The Master said: Gold Mountain chisels stone. Question: What is the Dao (the Way)? The Master said: Going and going, the journey is far, more than a hundred thousand li.

Zen Master Man of Wenmen Mountain in Shaozhou. A monk asked: What is Buddha? The Master said: A swastika (Svástika) on the chest. Question: What is the Patriarch? The Master said: Without going to the Western Land, someone sees the painting on the wall (Bodhidharma). Question: Since it is a thousand-foot pine, why is it under the roof? The Master said: How can a mustard seed contain Mount Sumeru (Mount Sumeru)? Question: Seeing a horn through the wall, one knows it is a cow, how is it? The Master then hit him. The Master and an old practitioner were sitting at the gate of the country. The old practitioner said: You have also obtained the purple robe and the title of Master, what else do you want? The Master said: I want the title of National Teacher. The old practitioner said: Even the Buddha does not become one, let alone a National Teacher? The Master then smiled and said: Elder. A monk asked: What is the family style of the Abbot? The Master said: Have you read books? A monk asked: Why doesn't the prince recognize his parents when he is first born? The Master said: Utterly noble.

Great Master Haojian of Xinkai, Baling, Yuezhou, was initially at Yunmen. Yunmen cited: Venerable Xuefeng said, 'Open the door, and Bodhidharma (Bodhidharma) will come.' What is your intention, Master? The Master said: Bumping into the nostrils of the Venerable. Yunmen said: The Asura King (Asura king) becomes angry and slaps Mount Sumeru (Mount Sumeru), jumping up to Brahmaloka (Brahmaloka) to report to Indra (Indra). Why do you hide in Japan? The Master said: It's better not to think like that. Yunmen said: You say you bumped into it, so what? The Master remained silent. Later, a monk asked: Are the Patriarch's intention and the teachings the same or different? The Master said: Chickens get cold and go up trees, ducks get cold and go into the water. A monk asked: I have no doubts about the Three Vehicles and the Twelve Divisions of the Teachings (the twelve divisions of the teachings of the Three Vehicles), what are the matters within the Zen school? The Master said: It is not the business of a monk (monk). Question: What is the business of a monk? The Master said: Greedily watching the white waves, one loses the oar in one's hand. The Master gave the whisk to someone, and the person asked: Since it is originally pure, what is the whisk for? The Master said: Since you know it is pure, don't forget to dust it off (Liangshan Bieyun: It also needs to be dusted off).

Great Master Huici Mingshi of Dizang Temple (Ksitigarbha Temple) in Lianzhou. A monk asked: Since it is Dizang Temple (Ksitigarbha Temple), why is Mahavairocana Buddha (Mahavairocana Buddha) enshrined?

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曰。過在什麼處。問如何是地藏境。師曰。無人不游。

英州大容諲禪師。師上堂僧問。天賜六銖披掛后。將何報答我皇恩。師曰。來披三事衲。歸掛六銖衣。問如何是大容水。師曰。還我一滴來。問當來彌勒下生時如何。師曰。慈氏宮中三春草。問如何是真空。師曰。拈卻拒陽。曰如何是妙用。師乃握拳。僧曰。真空妙用相去幾何。師以手撥之。問長蛇偃月即不問。匹馬單槍時如何。師曰。麻江橋下會么。曰不會。師曰。聖壽寺前。問既是大容為什麼趁出僧。師曰。大海不容塵。小豁多搕(鳥合切)𢶍(私盍切)問如何是古佛一路。師指地。僧曰。不問遮個。師曰去。師與一老宿相期去別處。尋卻因事不去。老宿曰。佛無二言。師曰。法無一向。

廣州羅山崇禪師。僧問。如何是大漢國境。師曰玉狗吠時天未曉。金雞啼后五更初。問丹霞訪居士女子不攜籃時如何。師曰。也要到遮里一轉。問如何是羅山境。師曰。布水千尋。

韶州雲門寶和尚。師上堂示眾曰。至道無難唯嫌揀擇。還有揀擇么珍重。

郢州臨溪竟脫和尚。僧問。如何是透法身句。師曰。明眼人笑汝。問如何是法身。師曰。四海五湖賓。問如何是本來人。師曰。風吹滿面塵。問牛頭未見四祖時如何。師曰。富有多賓客。曰見后

如何。師曰。貧窮絕往還。問如何是佛。師曰。十字路頭。曰如何是法。師曰。三家村裡。曰佛之與法是一是二。師曰。露柱渡三江。猶懷感恨長。問如何是無縫塔。師曰。復州城。曰如何是塔中人。師曰。龍興寺。

廣州華嚴慧禪師。僧問。承古人有言。妄心無處即菩提。正當妄時還有菩提也無。師曰。來音已照。僧曰。不會。師曰。妄心無處即菩提。

韶州舜峰韶和尚。初問雲門和尚。寶月為什麼於此分輝。雲門曰。千光同照。師曰。謝和尚指示。雲門曰。見什麼。僧正入師方丈乃曰。方丈得恁么黑。師曰。老鼠窟。僧正曰。放貓兒入好。師曰。試放看。僧正無對。師拊掌笑。師與老宿渡江次。師取錢與渡子。老宿曰。囊中若有青銅片。師揖曰。長老莫笑。

隋州雙泉山師寬明教大師。師上堂舉拂子曰。遮個接中下之人。時有僧問。上上人來如何。師曰。打鼓為三軍。問向上宗乘如何舉唱。師曰。不敢。曰恁么即含生有望。師曰。腳下水深淺。問凡有言句盡落有無。不落有無如何。師曰。東弗于代。曰遮個猶落有無。師曰。支過雪山西。僧問洞山。如何是佛。洞山云。麻三斤。師聞之乃曰。向南有竹向北有木。師后住智門。僧問。不可以智知不可以識識寺如何。師曰。不入遮個野狐群隊。問如

【現代漢語翻譯】 現代漢語譯本： 問：如何？ 師父說：貧窮斷絕了往來。 問：什麼是佛？ 師父說：十字路口。 問：什麼是法？ 師父說：三家村裡。 問：佛與法是一還是二？ 師父說：露柱渡過三江，仍然懷著長久的感傷。 問：什麼是無縫塔？ 師父說：復州城。 問：什麼是塔中人？ 師父說：龍興寺。 廣州華嚴慧禪師。僧人問：聽古人說過，妄心無處即是菩提，正在妄心生起時，還有菩提嗎？ 師父說：你的來意我已經明白了。 僧人說：我不明白。 師父說：妄心無處即是菩提。 韶州舜峰韶和尚。最初問雲門和尚：寶月為什麼在這裡分發光輝？ 雲門說：千光一同照耀。 師父說：謝謝和尚指示。 雲門說：你看到了什麼？ 僧人正好進入師父的方丈室，就說：方丈室怎麼這麼黑？ 師父說：老鼠洞。 僧人說：放貓進去好嗎？ 師父說：你試試看。 僧人無言以對。 師父拍手大笑。 師父與一位老修行一起渡江，師父拿出錢給船伕。 老修行說：如果囊中有銅錢。 師父拱手說：長老不要笑話。 隋州雙泉山師寬明教大師。師父上堂舉起拂塵說：這個接引中下之人。 當時有僧人問：上上人來又如何呢？ 師父說：打鼓為三軍。 問：向上宗乘如何舉唱？ 師父說：不敢。 問：這樣說來，一切眾生都有希望了？ 師父說：腳下的水有多深？ 問：凡是言語都落入有無的範疇，不落入有無又該如何說？ 師父說：東弗于代（地名）。 問：這個仍然落入有無的範疇。 師父說：經過雪山西。 僧人問洞山：什麼是佛？ 洞山說：麻三斤。 師父聽了后說：向南有竹，向北有木。 師父後來住在智門。僧人問：不可以智知，不可以識識，又該如何？ 師父說：不進入這個野狐禪的隊伍。 問：如...

【English Translation】 English version: Question: What is it? The master said: Poverty cuts off all interaction. Question: What is Buddha (Buddha, the enlightened one)? The master said: A crossroads. Question: What is Dharma (Dharma, the teachings of the Buddha)? The master said: In the village of three families. Question: Are the Buddha and the Dharma one or two? The master said: A pillar of stone crosses the three rivers, still harboring a long-lasting resentment. Question: What is a seamless stupa (a Buddhist monument)? The master said: Fuzhou city. Question: Who is the person inside the stupa? The master said: Longxing Temple. Chan Master Huayan Hui of Guangzhou. A monk asked: 'The ancients said, 'Deluded mind nowhere is Bodhi (Bodhi, enlightenment).' When delusion arises, is there Bodhi or not?' The master said: 'Your intention is already clear to me.' The monk said: 'I don't understand.' The master said: 'Deluded mind nowhere is Bodhi.' Monk Shao of Shunfeng Shaozhou. Initially asked Zen Master Yunmen: 'Why does the precious moon distribute its light here?' Yunmen said: 'A thousand lights shine together.' The master said: 'Thank you, Master, for the instruction.' Yunmen said: 'What do you see?' The monk happened to enter the master's abbot's room and said: 'Why is the abbot's room so dark?' The master said: 'A rat's nest.' The monk said: 'Is it good to let a cat in?' The master said: 'Try it and see.' The monk had no reply. The master clapped his hands and laughed. The master and an old practitioner were crossing a river. The master took out money to give to the boatman. The old practitioner said: 'If there are copper coins in the bag.' The master bowed and said: 'Elder, please don't laugh.' Great Master Shi Kuan Mingjiao of Shuangquan Mountain in Suizhou. The master ascended the platform, raised his whisk, and said: 'This receives people of middle and lower capacity.' At that time, a monk asked: 'What about the arrival of a person of the highest capacity?' The master said: 'Beating the drums for the three armies.' Question: 'How is the supreme vehicle of Zen (Zen Buddhism) to be proclaimed?' The master said: 'I dare not.' Question: 'In that case, all sentient beings have hope?' The master said: 'How deep is the water under your feet?' Question: 'All words fall into the category of existence or non-existence. How can one speak without falling into existence or non-existence?' The master said: 'East Fuyu Dai (place name).' Question: 'This still falls into the category of existence or non-existence.' The master said: 'Passing west of Snow Mountain.' A monk asked Dongshan: 'What is Buddha?' Dongshan said: 'Three pounds of flax.' After hearing this, the master said: 'To the south there is bamboo, to the north there is wood.' The master later resided at Zhimen. A monk asked: 'It cannot be known by intellect, it cannot be recognized by consciousness, so how is it?' The master said: 'Do not enter this group of wild fox Zen.' Question: Like...

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何是定。師曰。鰕蟆跳不出鬥。曰如何出得去。師曰。南山起云北山下雨。問北斗里藏身意旨如何。師曰。雞寒上樹鴨寒入水。問豎起杖子意旨如何。師曰。一葉落知天下秋。師后終於智門。

英州觀音和尚因穿井。僧問。井深多少。師曰。沒汝鼻孔。問牛頭未見四祖時如何。師曰。英州觀音。曰見后如何。師曰。英州觀音。問如何是觀音妙智力。師曰。風射破窗。

韶州林泉和尚。僧問。如何是林泉主。師曰。巖下白石。曰如何是林泉家風。師曰。迎賓待客。問如何是道。師曰。迢迢。曰學人便領會時如何。師曰。久久忘緣者。寧懷去住情。

韶州雲門煦和尚。僧問。如何是祖師西來意。師曰。今是什麼意。僧曰。恰是。師乃喝去。

益州青城香林院澄遠禪師。初住西川導江縣迎祥寺天王院(時謂水精宮)僧問。美味醍醐為什麼變成毒藥。師曰。導江紙。問見色便見心時如何。師曰。適來什麼處去來。曰心境俱亡時如何。師曰。開眼坐睡。師后住青城香林。僧問。北斗里藏身意如何。師曰。月似彎弓少雨多風。問如何是諸佛心。師曰。清即始終清。曰如何領會。師曰。莫受人謾好。問如何是祖師西來意。師曰。蹋步者誰。問如何是和尚妙藥。師曰。不離眾味。曰吃者如何。師曰。𠯗啖看。

【現代漢語翻譯】 現代漢語譯本 什麼是定？師父說：『蛤蟆跳不出鬥。』（意思是說，定境的範圍很小，無法突破。）問：『如何才能跳出去？』師父說：『南山起云，北山下雨。』（意思是說，要突破定境，需要因緣和合，自然而然。）問：『北斗里藏身，意旨如何？』師父說：『雞寒上樹，鴨寒入水。』（意思是說，各安其位，各得其所。）問：『豎起杖子，意旨如何？』師父說：『一葉落知天下秋。』（意思是說，見微知著，從區域性可以推知整體。）師父後來在智門圓寂。

英州觀音和尚因為挖井，有僧人問：『井有多深？』師父說：『沒你鼻孔。』（意思是說，深不可測，或者反問對方是否自知。）問：『牛頭未見四祖時如何？』師父說：『英州觀音。』（意思是說，還是英州觀音，沒有改變。）問：『見后如何？』師父說：『英州觀音。』（意思是說，見與不見，本質不變。）問：『如何是觀音妙智力？』師父說：『風射破窗。』（意思是說，觀音的智慧力量無處不在，能夠穿透一切障礙。）

韶州林泉和尚，有僧人問：『如何是林泉主？』師父說：『巖下白石。』（意思是說，林泉的主人是自然，是永恒不變的。）問：『如何是林泉家風？』師父說：『迎賓待客。』（意思是說，林泉的家風是熱情好客，平等對待一切。）問：『如何是道？』師父說：『迢迢。』（意思是說，道是遙遠而漫長的。）問：『學人如果領會了道，會如何？』師父說：『久久忘緣者，寧懷去住情。』（意思是說，領悟了道的人，會忘記一切因緣，不再執著于去留。）

韶州雲門煦和尚，有僧人問：『如何是祖師西來意？』師父說：『今是什麼意？』（意思是說，當下是什麼意思？）僧人說：『恰是。』（意思是說，我明白了。）師父於是喝斥他。

益州青城香林院澄遠禪師，最初住在西川導江縣迎祥寺天王院（當時稱為水精宮），有僧人問：『美味醍醐為什麼變成毒藥？』師父說：『導江紙。』（意思是說，因為載體不同，所以性質改變。）問：『見色便見心時如何？』師父說：『適來什麼處去來？』（意思是說，你剛才從哪裡來？）問：『心境俱亡時如何？』師父說：『開眼坐睡。』（意思是說，即使心境都消失了，也要保持覺醒。）師父後來住在青城香林，有僧人問：『北斗里藏身，意如何？』師父說：『月似彎弓少雨多風。』（意思是說，時局動盪，難以安身。）問：『如何是諸佛心？』師父說：『清即始終清。』（意思是說，諸佛的心始終清凈。）問：『如何領會？』師父說：『莫受人謾好。』（意思是說，不要被人欺騙。）問：『如何是祖師西來意？』師父說：『蹋步者誰？』（意思是說，是誰在行走？）問：『如何是和尚妙藥？』師父說：『不離眾味。』（意思是說，妙藥就在日常生活中。）問：『吃藥的人會如何？』師父說：『𠯗啖看。』（意思是說，自己去嘗試一下。）

【English Translation】 English version What is 'samadhi' (定, meditative concentration)? The master said, 'A toad cannot jump out of a bucket.' (Meaning: the scope of samadhi is small, unable to break through.) Asked, 'How can one get out?' The master said, 'Clouds rise in the southern mountains, rain falls in the northern mountains.' (Meaning: to break through samadhi, conditions must be harmonious and natural.) Asked, 'Hiding oneself in the Big Dipper (北斗, a constellation), what is the meaning?' The master said, 'Chickens get on trees when cold, ducks go into the water when cold.' (Meaning: each is in its place, each gets what it needs.) Asked, 'Raising a staff, what is the meaning?' The master said, 'One leaf falls, and the world knows autumn.' (Meaning: seeing the small, one knows the big; from the part, one can infer the whole.) The master later passed away at Zhimen.

Venerable Guanyin (觀音, Avalokiteśvara) of Yingzhou was digging a well. A monk asked, 'How deep is the well?' The master said, 'It doesn't reach your nostrils.' (Meaning: it is unfathomable, or a rhetorical question asking if the other knows himself.) Asked, 'What was Niu Tou (牛頭, a Zen master) like before he met the Fourth Patriarch?' The master said, 'Guanyin of Yingzhou.' (Meaning: still Guanyin of Yingzhou, no change.) Asked, 'What was he like after meeting him?' The master said, 'Guanyin of Yingzhou.' (Meaning: whether seen or unseen, the essence remains unchanged.) Asked, 'What is the wondrous wisdom power of Guanyin?' The master said, 'The wind shoots through the broken window.' (Meaning: Guanyin's wisdom power is everywhere, able to penetrate all obstacles.)

Venerable Linquan (林泉, forest spring) of Shaozhou. A monk asked, 'What is the master of Linquan?' The master said, 'White stone under the cliff.' (Meaning: the master of Linquan is nature, eternally unchanging.) Asked, 'What is the family style of Linquan?' The master said, 'Welcoming guests.' (Meaning: the family style of Linquan is hospitality, treating everyone equally.) Asked, 'What is the Dao (道, the Way)?' The master said, 'Far, far away.' (Meaning: the Dao is distant and long.) Asked, 'What if the student understands the Dao?' The master said, 'Those who forget causes for a long time, would rather cherish feelings of going and staying.' (Meaning: those who understand the Dao will forget all causes and conditions, and no longer be attached to going or staying.)

Venerable Yunmen Xu (雲門煦, a Zen master) of Shaozhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'What is the meaning now?' (Meaning: what is the meaning of the present moment?) The monk said, 'Exactly.' (Meaning: I understand.) The master then shouted at him.

Chan Master Chengyuan (澄遠, a Zen master) of Xianglin Monastery (香林院, Fragrant Forest Monastery) in Qingcheng (青城, a mountain in Sichuan) of Yizhou, initially resided at Tianwang Monastery (天王院, Heavenly King Monastery) of Yingxiang Temple (迎祥寺, Welcoming Auspiciousness Temple) in Daojiang County (導江縣, a county in Sichuan) of Xichuan (西川, western Sichuan) (at that time called Crystal Palace). A monk asked, 'Why does delicious ghee (醍醐, clarified butter) turn into poison?' The master said, 'Daojiang paper.' (Meaning: because the carrier is different, the nature changes.) Asked, 'What happens when seeing form, one sees the mind?' The master said, 'Where did you come from just now?' (Meaning: where did you just come from?) Asked, 'What happens when both mind and environment disappear?' The master said, 'Sitting and sleeping with eyes open.' (Meaning: even when both mind and environment disappear, one must remain awake.) The master later resided at Xianglin Monastery in Qingcheng. A monk asked, 'Hiding oneself in the Big Dipper, what is the meaning?' The master said, 'The moon is like a bent bow, less rain and more wind.' (Meaning: the situation is turbulent, difficult to settle down.) Asked, 'What is the mind of all Buddhas?' The master said, 'Pure is always pure.' (Meaning: the minds of all Buddhas are always pure.) Asked, 'How to understand?' The master said, 'Don't be easily deceived.' (Meaning: don't be deceived by others.) Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Who is walking?' (Meaning: who is it that is walking?) Asked, 'What is the master's wonderful medicine?' The master said, 'It does not leave the many flavors.' (Meaning: the wonderful medicine is in everyday life.) Asked, 'What happens to the one who takes the medicine?' The master said, 'Try chewing it.' (Meaning: try it yourself.)

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問如何是室內一燈。師曰。三人證龜成鱉。問如何是衲衣下事。師曰。臘月火燒山。問大眾雲集請師施設。師曰。三不待兩。問如何是學人時中事。師曰。恰恰。問如何是玄。師曰。今日來明日去。曰如何是玄中玄。師曰。長連床上。問如何是香林一脈泉。師曰。念無間斷。曰飲者如何。師曰。隨方斗秤。問如何是衲僧正眼。師曰。不分別。曰照用事如何。師曰。行路人失腳。問萬機俱泯跡方識本來人時如何。師曰。清機自顯。曰恁么即不別人。師曰。方見本來人。問魚游陸地時如何。師曰。發言必有後救。僧曰。卻下碧潭時如何。師曰。頭重尾輕。問但有言句儘是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶。

景德傳燈錄卷第二十二 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十三

吉州青原山行思禪師第七世下韶州雲門山文偃禪師法嗣下三十六人南嶽般若啟柔禪師筠州黃檗法濟禪師襄州洞山守初大師信州康國耀和尚潭州谷山豐禪師穎州羅漢匡果禪師朗州滄溪璘和尚筠州洞山清稟禪師蘄州北禪寂和尚洪州泐潭道謙禪師廬州南天王永平禪師湖南永安朗禪師湖南潭明和尚金陵清涼明禪師金陵奉先深禪師西川青城乘和尚潞府妙勝臻禪師興元普通封和尚韶

【現代漢語翻譯】 現代漢語譯本 問：什麼是室內的一盞燈？ 師父說：『三人作證，烏龜變成了鱉。』（比喻眾口鑠金，即使是錯的也能變成對的） 問：什麼是僧人衲衣下的事情？ 師父說：『臘月里火燒山。』（比喻不可能發生的事情） 問：大眾雲集，請師父開示。 師父說：『三不等待兩。』（比喻當機立斷，不容遲疑） 問：什麼是學人時時刻刻都在做的事情？ 師父說：『恰恰。』（比喻當下即是，無需外求） 問：什麼是玄妙？ 師父說：『今天來，明天去。』（比喻世事無常，變化迅速） 問：什麼是玄中之玄？ 師父說：『長連床上。』（長連床指僧人睡覺的床鋪，比喻最平常的事物中蘊含著最深的道理） 問：什麼是香林寺的一脈泉水？ 師父說：『念無間斷。』（比喻修行要持續不斷） 問：飲用泉水的人怎麼樣？ 師父說：『隨方斗秤。』（比喻根據不同的情況，採取不同的應對方式） 問：什麼是僧人的正眼？ 師父說：『不分別。』（比喻要超越分別心，才能看到事物的真相） 問：照用之事怎麼樣？ 師父說：『行路人失腳。』（比喻稍有不慎，就會出錯） 問：萬機都泯滅，才能認識本來面目的時候，怎麼樣？ 師父說：『清機自顯。』（比喻放下一切執著，本性自然顯現） 問：這樣說，就是不認識別人了？ 師父說：『方見本來人。』（比喻只有認識了自己，才能真正認識別人） 問：魚在陸地上游動的時候怎麼樣？ 師父說：『發言必有後救。』（比喻言語不當，必然需要補救） 僧人說：『回到碧潭裡的時候怎麼樣？』 師父說：『頭重尾輕。』（比喻恢復本性，自然輕鬆自在） 問：只要有言語，都是賓，什麼是主？ 師父說：『長安城裡。』（比喻道在日常生活中） 問：如何領會？ 師父說：『千家萬戶。』（比喻道無處不在） 《景德傳燈錄》卷第二十二 大正藏第 51 冊 No. 2076 《景德傳燈錄》 《景德傳燈錄》卷第二十三 吉州青原山行思禪師第七世下韶州雲門山文偃禪師法嗣下三十六人南嶽般若啟柔禪師筠州黃檗法濟禪師襄州洞山守初大師信州康國耀和尚潭州谷山豐禪師穎州羅漢匡果禪師朗州滄溪璘和尚筠州洞山清稟禪師蘄州北禪寂和尚洪州泐潭道謙禪師廬州南天王永平禪師湖南永安朗禪師湖南潭明和尚金陵清涼明禪師金陵奉先深禪師西川青城乘和尚潞府妙勝臻禪師興元普通封和尚韶

【English Translation】 English version Question: What is the single lamp in the room? The Master said: 'Three people testify, and a turtle becomes a soft-shelled turtle.' (Meaning: Public opinion can distort the truth.) Question: What is the matter beneath the monk's robe? The Master said: 'Burning a mountain with fire in the twelfth month.' (Meaning: Something impossible to happen.) Question: The assembly gathers, please Master give instructions. The Master said: 'Three does not wait for two.' (Meaning: Act decisively without hesitation.) Question: What is the student doing at all times? The Master said: 'Exactly, exactly.' (Meaning: The present moment is it, no need to seek externally.) Question: What is the profound mystery? The Master said: 'Coming today, going tomorrow.' (Meaning: The impermanence of the world, rapid changes.) Question: What is the mystery within the mystery? The Master said: 'On the long continuous bed.' (Long continuous bed refers to the bed where monks sleep, meaning the deepest truth is contained in the most ordinary things.) Question: What is the single stream of spring water at Xianglin Temple? The Master said: 'Thoughts without interruption.' (Meaning: Cultivation should be continuous.) Question: What about the person who drinks the spring water? The Master said: 'Scales and measures according to the situation.' (Meaning: Adopt different responses according to different situations.) Question: What is the true eye of a monk? The Master said: 'No discrimination.' (Meaning: To transcend discriminatory thoughts in order to see the truth of things.) Question: What about the matter of illumination and function? The Master said: 'A traveler loses his footing.' (Meaning: A slight carelessness will lead to mistakes.) Question: When all activities cease, and one recognizes the original person, what then? The Master said: 'Pure function manifests itself.' (Meaning: Letting go of all attachments, the original nature naturally appears.) Question: If that's the case, then one doesn't recognize others? The Master said: 'Then you see the original person.' (Meaning: Only by recognizing oneself can one truly recognize others.) Question: What is it like when a fish swims on land? The Master said: 'Every statement must have a subsequent rescue.' (Meaning: Inappropriate words must be remedied.) The monk said: 'What is it like when it returns to the green pool?' The Master said: 'Head heavy, tail light.' (Meaning: Returning to one's original nature, naturally relaxed and free.) Question: If all words are guests, what is the host? The Master said: 'Inside Chang'an city.' (Meaning: The Tao is in everyday life.) Question: How to understand? The Master said: 'Thousands of households.' (Meaning: The Tao is everywhere.) Jingde Records of the Transmission of the Lamp, Volume 22 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp Jingde Records of the Transmission of the Lamp, Volume 23 Seventh Generation of Qingyuan Xingsi Zen Master of Jizhou, Thirty-six Dharma Heirs of Wenyen Zen Master of Yunmen Mountain in Shaozhou, Nanyue Prajna Qirou Zen Master, Huangbo Faji Zen Master of Yunzhou, Shouchu Great Master of Dongshan in Xiangzhou, Yao, Abbot of Kangguo Temple in Xinzhou, Feng Zen Master of Gushan in Tanzhou, Kuangguo Zen Master of Luohan in Yingzhou, Lin, Abbot of Cangxi in Langzhou, Qingbing Zen Master of Dongshan in Yunzhou, Ji Zen Master of Beichan in Qizhou, Daoqian Zen Master of Letan in Hongzhou, Yongping Zen Master of Nantianwang in Luzhou, Lang Zen Master of Yongan in Hunan, Tanming, Abbot in Hunan, Ming Zen Master of Qingliang in Jinling, Shen Zen Master of Fengxian in Jinling, Cheng, Abbot of Qingcheng in Xichuan, Zhen Zen Master of Miaosheng in Lufu, Feng, Abbot of Putong in Xingyuan, Shao

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州燈峰和尚韶州大梵圓和尚澧州藥山圓光禪師信州鵝湖云震禪師廬山開先清耀禪師襄州奉國清海禪師韶州慈光和尚潭州保安師密禪師(已上二十六人見錄)洪州云居山融禪師衡州大聖寺守賢禪師廬州北天王徽禪師郢州芭蕉山弘義禪師眉州福化院光禪師廬州東天王廣慈禪師信州西禪欽禪師江州慶雲真禪師筠州洞山凜禪師韶州雙峰慧真大師(已上十人無機緣語句不錄)隨州雙泉山永禪師法嗣一人廣州大通和尚(一人無機緣語句不錄)臺州瑞巖師彥禪師法嗣二人南嶽橫龍和尚溫州瑞峰院神祿禪師(已上二人見錄)懷州玄泉彥禪師法嗣五人鄂州黃龍誨機大師洛京柏谷和尚池州和龍和尚懷州玄泉第二世和尚潞府妙勝玄密禪師(已上五人見錄)福州羅山道閑禪師法嗣十九人洪州大寧隱微禪師婺州明招德謙禪師衡州華光范禪師福州羅山紹孜禪師西川慧禪師建州白雲令弇禪師虔州天竺義證禪師吉州清平惟曠禪師婺州金柱義昭和尚潭州谷山和尚湖南道吾山從盛禪師福州羅山義因禪師灌州靈巖和尚吉州匡山和尚福州興聖重滿禪師潭州寶應清進禪師(已上十六人見錄)漢州綿竹縣延慧禪師潭州龍會山鑒禪師安州穆禪師(已上三人無機緣語句不錄)安州白兆山志圓禪師法嗣十三人朗州大龍山智洪禪師襄州白馬山行靄禪師郢州大陽山行沖禪師安州

【現代漢語翻譯】 現代漢語譯本 州燈峰和尚、韶州大梵圓和尚、澧州藥山圓光禪師、信州鵝湖云震禪師、廬山開先清耀禪師、襄州奉國清海禪師、韶州慈光和尚、潭州保安師密禪師（以上二十六人見錄）。 洪州云居山融禪師、衡州大聖寺守賢禪師、廬州北天王徽禪師、郢州芭蕉山弘義禪師、眉州福化院光禪師、廬州東天王廣慈禪師、信州西禪欽禪師、江州慶雲真禪師、筠州洞山凜禪師、韶州雙峰慧真大師（以上十人無機緣語句，不錄）。 隨州雙泉山永禪師法嗣一人：廣州大通和尚（一人無機緣語句，不錄）。 臺州瑞巖師彥禪師法嗣二人：南嶽橫龍和尚、溫州瑞峰院神祿禪師（以上二人見錄）。 懷州玄泉彥禪師法嗣五人：鄂州黃龍誨機大師、洛京柏谷和尚、池州和龍和尚、懷州玄泉第二世和尚、潞府妙勝玄密禪師（以上五人見錄）。 福州羅山道閑禪師法嗣十九人：洪州大寧隱微禪師、婺州明招德謙禪師、衡州華光范禪師、福州羅山紹孜禪師、西川慧禪師、建州白雲令弇禪師、虔州天竺義證禪師、吉州清平惟曠禪師、婺州金柱義昭和尚、潭州谷山和尚、湖南道吾山從盛禪師、福州羅山義因禪師、灌州靈巖和尚、吉州匡山和尚、福州興聖重滿禪師、潭州寶應清進禪師（以上十六人見錄）。 漢州綿竹縣延慧禪師、潭州龍會山鑒禪師、安州穆禪師（以上三人無機緣語句，不錄）。 安州白兆山志圓禪師法嗣十三人：朗州大龍山智洪禪師、襄州白馬山行靄禪師、郢州大陽山行沖禪師、安州...

【English Translation】 English version Zhou Dengfeng Monk, Shaozhou Dafan Yuan Monk, Lizhou Yaoshan Yuanguang Zen Master, Xinzhou Ehu Yunzhen Zen Master, Lushan Kaixian Qingyao Zen Master, Xiangzhou Fengguo Qinghai Zen Master, Shaozhou Ciguang Monk, Tanzhou Bao'an Shimi Zen Master (the above twenty-six people are recorded). Hongzhou Yunju Mountain Rong Zen Master, Hengzhou Dasheng Temple Shou Xian Zen Master, Luzhou Beitianwang Hui Zen Master, Yingzhou Bajiao Mountain Hongyi Zen Master, Meizhou Fuhua Yuan Guang Zen Master, Luzhou Dongtianwang Guangci Zen Master, Xinzhou Xichan Qin Zen Master, Jiangzhou Qingyun Zhen Zen Master, Junzhou Dongshan Lin Zen Master, Shaozhou Shuangfeng Huizhen Great Master (the above ten people have no statements due to lack of opportunity, so they are not recorded). Suizhou Shuangquan Mountain Yong Zen Master's Dharma heir: Guangzhou Datong Monk (one person has no statements due to lack of opportunity, so he is not recorded). Taizhou Ruiyan Shiyan Zen Master's Dharma heirs: Nanyue Henglong Monk, Wenzhou Ruifeng Yuan Shenlu Zen Master (the above two people are recorded). Huaizhou Xuanquan Yan Zen Master's Dharma heirs: Ezhou Huanglong Huiji Great Master, Luojing Baigu Monk, Chizhou Helong Monk, Huaizhou Xuanquan Second Generation Monk, Lufu Miaosheng Xuanmi Zen Master (the above five people are recorded). Fuzhou Luoshan Daoxian Zen Master's Dharma heirs: Hongzhou Daning Yinwei Zen Master, Wuzhou Mingzhao Deqian Zen Master, Hengzhou Huaguang Fan Zen Master, Fuzhou Luoshan Shaozi Zen Master, Xichuan Hui Zen Master, Jianzhou Baiyun Lingyan Zen Master, Qianzhou Tianzhu Yizheng Zen Master, Jizhou Qingping Weikuang Zen Master, Wuzhou Jinzhu Yizhao Monk, Tanzhou Gushan Monk, Hunan Daowu Mountain Congsheng Zen Master, Fuzhou Luoshan Yiyin Zen Master, Guanzhou Lingyan Monk, Jizhou Kuangshan Monk, Fuzhou Xingsheng Chongman Zen Master, Tanzhou Bao'ying Qingjin Zen Master (the above sixteen people are recorded). Hanzhou Mianzhu County Yanhui Zen Master, Tanzhou Longhui Mountain Jian Zen Master, Anzhou Mu Zen Master (the above three people have no statements due to lack of opportunity, so they are not recorded). Anzhou Baizhao Mountain Zhiyuan Zen Master's Dharma heirs: Langzhou Dalong Mountain Zhihong Zen Master, Xiangzhou Baima Mountain Xing'ai Zen Master, Yingzhou Dayang Mountain Xingchong Zen Master, Anzhou...

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白兆山懷楚禪師蘄州四祖山清皎禪師蘄州三角山志操禪師晉州興教師普禪師蘄州三角山真鑒禪師(已上八人見錄)郢州興陽山和尚郴州東禪玄偕禪師新羅國慧云禪師安州慧日院玄諤禪師京兆大秦寺彥賓禪師(已上五人無機緣語句不錄)潭州藤霞和尚法嗣二人澧州藥山第七世和尚(一人見錄)潭州云蓋山和尚(一人無機緣語句不錄)洪州鳳樓山同安常察禪師法嗣一人袁州仰山良供禪師(一人無機緣語句不錄)吉州禾山無殷禪師法嗣五人廬山永安慧度禪師撫州曹山義崇禪師吉州禾山契云禪師漳州保福和尚洪州翠嚴師陰禪師(已上五人無機緣語句不錄)潭州云蓋山景和尚法嗣三人衡岳南臺藏禪師幽州潭柘水從實禪師潭州云蓋山證覺禪師(三人見錄)廬山歸寂寺澹權禪師法嗣二人鄂州黃龍蘊和尚壽州泊山和尚(已上二人無機緣語句不錄)廬山歸宗懷惲禪師法嗣二人歸宗第四世弘章禪師(一人見錄)歸宗寺巖密禪師(一人無機緣語句不錄)池州嵇山章禪師法嗣一人隋州雙泉山道虔禪師(一人見錄)洪州云居山懷岳禪師法嗣五人揚州風化院令崇禪師澧州藥山忠彥禪師梓州龍泉和尚(已上三人見錄)云居山住緣和尚云居山住滿和尚(已上二人無機緣語句不錄)撫州荷玉山光慧禪師法嗣一人荷玉山福禪師(一人無機緣語句不錄)筠州洞

【現代漢語翻譯】 現代漢語譯本： 白兆山懷楚禪師（Baizhao Mountain Huaichu Chan Master），蘄州四祖山清皎禪師（Qizhou Sizushan Qingjiao Chan Master），蘄州三角山志操禪師（Qizhou Sanjiaoshan Zhicao Chan Master），晉州興教師普禪師（Jinzhou Xingshijiao Pu Chan Master），蘄州三角山真鑒禪師（Qizhou Sanjiaoshan Zhenjian Chan Master）（以上八人有記錄）。 郢州興陽山和尚（Yingzhou Xingyangshan Monk），郴州東禪玄偕禪師（Chenzhou Dongchan Xuanxie Chan Master），新羅國慧云禪師（Silla Huiyun Chan Master），安州慧日院玄諤禪師（Anzhou Huiri Yuan Xuane Chan Master），京兆大秦寺彥賓禪師（Jingzhao Daqin Si Yanbin Chan Master）（以上五人沒有機緣語句，不記錄）。 潭州藤霞和尚（Tanzhou Tengxia Monk）法嗣二人，澧州藥山第七世和尚（Lizhou Yaoshan Seventh Generation Monk）（一人有記錄）。潭州云蓋山和尚（Tanzhou Yungaishan Monk）（一人沒有機緣語句，不記錄）。 洪州鳳樓山同安常察禪師（Hongzhou Fengloushan Tongan Changcha Chan Master）法嗣一人，袁州仰山良供禪師（Yuanzhou Yangshan Liangong Chan Master）（一人沒有機緣語句，不記錄）。 吉州禾山無殷禪師（Jizhou Heshan Wuyin Chan Master）法嗣五人，廬山永安慧度禪師（Lushan Yongan Huidu Chan Master），撫州曹山義崇禪師（Fuzhou Caoshan Yichong Chan Master），吉州禾山契云禪師（Jizhou Heshan Qiyun Chan Master），漳州保福和尚（Zhangzhou Baofu Monk），洪州翠嚴師陰禪師（Hongzhou Cuiyan Shiyin Chan Master）（以上五人沒有機緣語句，不記錄）。 潭州云蓋山景和尚（Tanzhou Yungaishan Jing Monk）法嗣三人，衡岳南臺藏禪師（Hengyue Nantai Zang Chan Master），幽州潭柘水從實禪師（Youzhou Tanzhe Shui Congshi Chan Master），潭州云蓋山證覺禪師（Tanzhou Yungaishan Zhengjue Chan Master）（三人有記錄）。 廬山歸寂寺澹權禪師（Lushan Guiji Si Danquan Chan Master）法嗣二人，鄂州黃龍蘊和尚（Ezhou Huanglong Yun Monk），壽州泊山和尚（Shouzhou Boshan Monk）（以上二人沒有機緣語句，不記錄）。 廬山歸宗懷惲禪師（Lushan Guizong Huaiyun Chan Master）法嗣二人，歸宗第四世弘章禪師（Guizong Fourth Generation Hongzhang Chan Master）（一人有記錄），歸宗寺巖密禪師（Guizong Si Yanmi Chan Master）（一人沒有機緣語句，不記錄）。 池州嵇山章禪師（Chizhou Jishan Zhang Chan Master）法嗣一人，隋州雙泉山道虔禪師（Suizhou Shuangquanshan Daoqian Chan Master）（一人有記錄）。 洪州云居山懷岳禪師（Hongzhou Yunju Shan Huaiyue Chan Master）法嗣五人，揚州風化院令崇禪師（Yangzhou Fenghua Yuan Lingchong Chan Master），澧州藥山忠彥禪師（Lizhou Yaoshan Zhongyan Chan Master），梓州龍泉和尚（Zizhou Longquan Monk）（以上三人有記錄）。云居山住緣和尚（Yunju Shan Zhuyuan Monk），云居山住滿和尚（Yunju Shan Zhuman Monk）（以上二人沒有機緣語句，不記錄）。 撫州荷玉山光慧禪師（Fuzhou Heyu Shan Guanghui Chan Master）法嗣一人，荷玉山福禪師（Heyu Shan Fu Chan Master）（一人沒有機緣語句，不記錄）。筠州洞（Junzhou Dong）

【English Translation】 English version: Baizhao Mountain Huaichu Chan Master (Baizhao Mountain Huaichu Chan Master), Qingjiao Chan Master of Sizu Mountain in Qizhou (Qizhou Sizushan Qingjiao Chan Master), Zhicao Chan Master of Sanjiao Mountain in Qizhou (Qizhou Sanjiaoshan Zhicao Chan Master), Pu Chan Master of Xingshi Temple in Jinzhou (Jinzhou Xingshijiao Pu Chan Master), Zhenjian Chan Master of Sanjiao Mountain in Qizhou (Qizhou Sanjiaoshan Zhenjian Chan Master) (The above eight people have records). Monk of Xingyang Mountain in Yingzhou (Yingzhou Xingyangshan Monk), Xuanxie Chan Master of Dongchan in Chenzhou (Chenzhou Dongchan Xuanxie Chan Master), Huiyun Chan Master of Silla (Silla Huiyun Chan Master), Xuane Chan Master of Huiri Temple in Anzhou (Anzhou Huiri Yuan Xuane Chan Master), Yanbin Chan Master of Daqin Temple in Jingzhao (Jingzhao Daqin Si Yanbin Chan Master) (The above five people have no recorded words of opportunity and are not recorded). Two Dharma heirs of Tengxia Monk in Tanzhou (Tanzhou Tengxia Monk), Seventh Generation Monk of Yaoshan in Lizhou (Lizhou Yaoshan Seventh Generation Monk) (One person is recorded). Monk of Yungaishan in Tanzhou (Tanzhou Yungaishan Monk) (One person has no recorded words of opportunity and is not recorded). One Dharma heir of Tongan Changcha Chan Master of Fenglou Mountain in Hongzhou (Hongzhou Fengloushan Tongan Changcha Chan Master), Liangong Chan Master of Yangshan in Yuanzhou (Yuanzhou Yangshan Liangong Chan Master) (One person has no recorded words of opportunity and is not recorded). Five Dharma heirs of Wuyin Chan Master of Heshan in Jizhou (Jizhou Heshan Wuyin Chan Master), Huidu Chan Master of Yongan in Lushan (Lushan Yongan Huidu Chan Master), Yichong Chan Master of Caoshan in Fuzhou (Fuzhou Caoshan Yichong Chan Master), Qiyun Chan Master of Heshan in Jizhou (Jizhou Heshan Qiyun Chan Master), Baofu Monk in Zhangzhou (Zhangzhou Baofu Monk), Shiyin Chan Master of Cuiyan in Hongzhou (Hongzhou Cuiyan Shiyin Chan Master) (The above five people have no recorded words of opportunity and are not recorded). Three Dharma heirs of Jing Monk of Yungaishan in Tanzhou (Tanzhou Yungaishan Jing Monk), Zang Chan Master of Nantai in Hengyue (Hengyue Nantai Zang Chan Master), Congshi Chan Master of Tanzhe Shui in Youzhou (Youzhou Tanzhe Shui Congshi Chan Master), Zhengjue Chan Master of Yungaishan in Tanzhou (Tanzhou Yungaishan Zhengjue Chan Master) (Three people are recorded). Two Dharma heirs of Danquan Chan Master of Guiji Temple in Lushan (Lushan Guiji Si Danquan Chan Master), Yun Monk of Huanglong in Ezhou (Ezhou Huanglong Yun Monk), Boshan Monk in Shouzhou (Shouzhou Boshan Monk) (The above two people have no recorded words of opportunity and are not recorded). Two Dharma heirs of Huaiyun Chan Master of Guizong in Lushan (Lushan Guizong Huaiyun Chan Master), Hongzhang Chan Master of the Fourth Generation of Guizong (Guizong Fourth Generation Hongzhang Chan Master) (One person is recorded), Yanmi Chan Master of Guizong Temple (Guizong Si Yanmi Chan Master) (One person has no recorded words of opportunity and is not recorded). One Dharma heir of Zhang Chan Master of Jishan in Chizhou (Chizhou Jishan Zhang Chan Master), Daoqian Chan Master of Shuangquan Mountain in Suizhou (Suizhou Shuangquanshan Daoqian Chan Master) (One person is recorded). Five Dharma heirs of Huaiyue Chan Master of Yunju Mountain in Hongzhou (Hongzhou Yunju Shan Huaiyue Chan Master), Lingchong Chan Master of Fenghua Temple in Yangzhou (Yangzhou Fenghua Yuan Lingchong Chan Master), Zhongyan Chan Master of Yaoshan in Lizhou (Lizhou Yaoshan Zhongyan Chan Master), Longquan Monk in Zizhou (Zizhou Longquan Monk) (The above three people are recorded). Zhuyuan Monk of Yunju Mountain (Yunju Shan Zhuyuan Monk), Zhuman Monk of Yunju Mountain (Yunju Shan Zhuman Monk) (The above two people have no recorded words of opportunity and are not recorded). One Dharma heir of Guanghui Chan Master of Heyu Mountain in Fuzhou (Fuzhou Heyu Shan Guanghui Chan Master), Fu Chan Master of Heyu Mountain (Heyu Shan Fu Chan Master) (One person has no recorded words of opportunity and is not recorded). Dong in Junzhou (Junzhou Dong)

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山道延禪師法嗣二人筠州上藍慶禪師(一人見錄)洞山敏禪師第五世(一人無機緣語句不錄)撫州金峰從志大師法嗣二人洪州大寧神降禪師澧州藥山彥禪師(已上二人無機緣語句不錄)襄州鹿門山處真禪師法嗣六人益州崇真和尚鹿門山第二世譚和尚襄州谷隱智靜大師廬山佛手巖行因禪師(已上四人見錄)襄州靈溪山明禪師洪州大安寺真上坐(已上二人無機緣語句不錄)撫州曹山慧霞禪師法嗣三人嘉州東汀和尚(一人見錄)雄州華嚴正慧大師泉州招慶院堅上座(已上二人無機緣語句不錄)華州草菴法義禪師法嗣一人泉州龜洋慧忠禪師(一人見錄)潭州報慈藏嶼禪師法嗣一人益州聖興寺存和尚(一人無機緣語句不錄)襄州含珠山審哲禪師法嗣六人洋州龍穴山和尚唐州大乘山和尚襄州延慶歸曉大師襄州含珠山真和尚(已上四人見錄)含珠山璋禪師第二世含珠山偃和尚(已上二人無機緣語句不錄)鳳翔府紫陵匡一大師法嗣三人并州廣福道隱禪師紫陵第二世微禪師興元府大浪和尚(已上三人見錄)洪州同安威禪師法嗣二人陳州石鏡和尚(一人見錄)中同安志和尚(一人無機緣語句不錄)襄州石門山獻禪師法嗣一人石門山第二世慧徹禪師(一人見錄)襄州廣德義和尚法嗣三人襄州廣德第二世延和尚(一人見錄)荊州上泉和尚廣德周

【現代漢語翻譯】 現代漢語譯本 山道延禪師的法嗣有兩人：筠州上藍慶禪師（其中一人事蹟被記錄），洞山敏禪師的第五代傳人（其中一人沒有機緣，語句未被記錄）。 撫州金峰從志大師的法嗣有兩人：洪州大寧神降禪師，澧州藥山彥禪師（以上兩人沒有機緣，語句未被記錄）。 襄州鹿門山處真禪師的法嗣有六人：益州崇真和尚，鹿門山第二世譚和尚，襄州谷隱智靜大師，廬山佛手巖行因禪師（以上四人事蹟被記錄）。襄州靈溪山明禪師，洪州大安寺真上座（以上兩人沒有機緣，語句未被記錄）。 撫州曹山慧霞禪師的法嗣有三人：嘉州東汀和尚（其中一人事蹟被記錄），雄州華嚴正慧大師，泉州招慶院堅上座（以上兩人沒有機緣，語句未被記錄）。 華州草菴法義禪師的法嗣有一人：泉州龜洋慧忠禪師（其中一人事蹟被記錄）。 潭州報慈藏嶼禪師的法嗣有一人：益州聖興寺存和尚（其中一人沒有機緣，語句未被記錄）。 襄州含珠山審哲禪師的法嗣有六人：洋州龍穴山和尚，唐州大乘山和尚，襄州延慶歸曉大師，襄州含珠山真和尚（以上四人事蹟被記錄）。含珠山璋禪師的第二代傳人含珠山偃和尚（以上兩人沒有機緣，語句未被記錄）。 鳳翔府紫陵匡一大師的法嗣有三人：并州廣福道隱禪師，紫陵第二世微禪師，興元府大浪和尚（以上三人事蹟被記錄）。 洪州同安威禪師的法嗣有兩人：陳州石鏡和尚（其中一人事蹟被記錄），中同安志和尚（其中一人沒有機緣，語句未被記錄）。 襄州石門山獻禪師的法嗣有一人：石門山第二世慧徹禪師（其中一人事蹟被記錄）。 襄州廣德義和尚的法嗣有三人：襄州廣德第二世延和尚（其中一人事蹟被記錄），荊州上泉和尚，廣德周

【English Translation】 English version Shandao Yan (山道延) Zen Master had two Dharma heirs: Qing (慶) Zen Master of Shanglan (上藍) Monastery in Yunzhou (筠州) (one recorded), and the fifth generation descendant of Dongshan Min (洞山敏) Zen Master (one without opportunity, sayings not recorded). Master Congzhi (從志) of Jinfeng (金峰) in Fuzhou (撫州) had two Dharma heirs: Shenjiang (神降) Zen Master of Daning (大寧) in Hongzhou (洪州), and Yan (彥) Zen Master of Yaoshan (藥山) in Lizhou (澧州) (the above two without opportunity, sayings not recorded). Chu Zhen (處真) Zen Master of Lumen Mountain (鹿門山) in Xiangzhou (襄州) had six Dharma heirs: Chongzhen (崇真) Monk of Yizhou (益州), Tan (譚) Monk, the second generation of Lumen Mountain, Zhijing (智靜) Master of Guyin (谷隱) in Xiangzhou, and Xingyin (行因) Zen Master of Foshou Rock (佛手巖) in Lushan (廬山) (the above four recorded). Ming (明) Zen Master of Lingxi Mountain (靈溪山) in Xiangzhou, and Zhen (真) Superior Seat of Daan Temple (大安寺) in Hongzhou (the above two without opportunity, sayings not recorded). Huixia (慧霞) Zen Master of Caoshan (曹山) in Fuzhou had three Dharma heirs: Dongting (東汀) Monk of Jiazhou (嘉州) (one recorded), Zhenghui (正慧) Master of Huayan (華嚴) in Xiongzhou (雄州), and Jian (堅) Superior Seat of Zhaoqing Monastery (招慶院) in Quanzhou (泉州) (the above two without opportunity, sayings not recorded). Fayi (法義) Zen Master of Cao'an (草菴) in Huazhou (華州) had one Dharma heir: Huizhong (慧忠) Zen Master of Guiyang (龜洋) in Quanzhou (one recorded). Cangyu (藏嶼) Zen Master of Bao Ci (報慈) in Tanzhou (潭州) had one Dharma heir: Cun (存) Monk of Shengxing Temple (聖興寺) in Yizhou (one without opportunity, sayings not recorded). Shenzhe (審哲) Zen Master of Hanzhu Mountain (含珠山) in Xiangzhou had six Dharma heirs: Monk of Longxue Mountain (龍穴山) in Yangzhou (洋州), Monk of Dacheng Mountain (大乘山) in Tangzhou (唐州), Guixiao (歸曉) Master of Yanqing (延慶) in Xiangzhou, and Zhen (真) Monk of Hanzhu Mountain in Xiangzhou (the above four recorded). Yan (偃) Monk of Hanzhu Mountain, the second generation of Zhang (璋) Zen Master of Hanzhu Mountain (the above two without opportunity, sayings not recorded). Kuangyi (匡一) Master of Ziling (紫陵) in Fengxiang Prefecture (鳳翔府) had three Dharma heirs: Daoyin (道隱) Zen Master of Guangfu (廣福) in Bingzhou (并州), Wei (微) Zen Master, the second generation of Ziling, and Lang (浪) Monk of Dalang (大浪) in Xingyuan Prefecture (興元府) (the above three recorded). Wei (威) Zen Master of Tongan (同安) in Hongzhou had two Dharma heirs: Shijing (石鏡) Monk of Chenzhou (陳州) (one recorded), and Zhi (志) Monk of Zhong Tongan (中同安) (one without opportunity, sayings not recorded). Xian (獻) Zen Master of Shimen Mountain (石門山) in Xiangzhou had one Dharma heir: Huiche (慧徹) Zen Master, the second generation of Shimen Mountain (one recorded). Yi (義) Monk of Guangde (廣德) in Xiangzhou had three Dharma heirs: Yan (延) Monk, the second generation of Guangde in Xiangzhou (one recorded), Shangquan (上泉) Monk of Jingzhou (荊州), and Zhou (周) of Guangde.

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和尚(已上二人無機緣語句不錄)京兆香城和尚法嗣一人鄧州羅紋和尚(一人無機緣語句不錄)杭州瑞龍院幼璋禪師法嗣一人西川德言禪師(一人無機緣語句不錄)隋州護國守澄禪師法嗣八人隋州智門守欽大師護國第二世知遠大師安州大安山能和尚穎州薦福院思禪師潭州延壽和尚護國第三世志朗大師(已上六人見錄)舒州香爐峰瓊和尚京兆盤龍山滿和尚(已上二人無機緣語句不錄)洛京靈泉歸仁禪師法嗣二人襄州石門寺遵和尚郢州大陽山堅和尚(已上二人無機緣語句不錄)京兆永安院善靜禪師法嗣一人大明山和尚(一人無機緣語句不錄)蘄州烏牙山彥賓禪師法嗣三人安州大安山興古禪師蘄州烏牙山行朗禪師(已上二人見錄)虢州廬山常禪師(一人無機緣語句不錄)鳳翔府青峰和尚法嗣七人西川靈龕和尚京兆紫閣山端己禪師房州開山懷畫禪師幽州傳法和尚益州凈眾歸信禪師青峰第二世清免禪師(已上六人見錄)鳳翔府長平山滿禪師(一人無機緣語句不錄)洋州大巖白和尚法師一人邛州碧雲和尚(一人無機緣語句不錄)

吉州青原山行思禪師第七世下

韶州雲門山文偃禪師法嗣

南嶽般若寺啟柔禪師。僧問西天以臘人為驗。此土如何。師曰。新羅人草鞋。問如何是千聖同歸底道理。師曰。未達苦空境無

【現代漢語翻譯】 現代漢語譯本 和尚（已上二人無機緣語句不錄）京兆香城和尚法嗣一人鄧州羅紋和尚（一人無機緣語句不錄）杭州瑞龍院幼璋禪師法嗣一人西川德言禪師（一人無機緣語句不錄）隋州護國守澄禪師法嗣八人隋州智門守欽大師護國第二世知遠大師安州大安山能和尚穎州薦福院思禪師潭州延壽和尚護國第三世志朗大師（已上六人見錄）舒州香爐峰瓊和尚京兆盤龍山滿和尚（已上二人無機緣語句不錄）洛京靈泉歸仁禪師法嗣二人襄州石門寺遵和尚郢州大陽山堅和尚（已上二人無機緣語句不錄）京兆永安院善靜禪師法嗣一人大明山和尚（一人無機緣語句不錄）蘄州烏牙山彥賓禪師法嗣三人安州大安山興古禪師蘄州烏牙山行朗禪師（已上二人見錄）虢州廬山常禪師（一人無機緣語句不錄）鳳翔府青峰和尚法嗣七人西川靈龕和尚京兆紫閣山端己禪師房州開山懷畫禪師幽州傳法和尚益州凈眾歸信禪師青峰第二世清免禪師（已上六人見錄）鳳翔府長平山滿禪師（一人無機緣語句不錄）洋州大巖白和尚法師一人邛州碧雲和尚（一人無機緣語句不錄）

吉州青原山行思禪師第七世下

韶州雲門山文偃禪師法嗣

南嶽般若寺啟柔禪師。僧問：『西天以臘人為驗，此土如何？』師曰：『新羅人草鞋。』問：『如何是千聖同歸底道理？』師曰：『未達苦空境無。』

【English Translation】 English version Monk (The statements of the above two people are not recorded due to lack of opportunity) One Dharma heir of Monk Xiangcheng of Jingzhao, Monk Luowen of Dengzhou (The statement of one person is not recorded due to lack of opportunity) One Dharma heir of Zen Master Youzhang of Ruilong Temple in Hangzhou, Zen Master Deyan of Xichuan (The statement of one person is not recorded due to lack of opportunity) Eight Dharma heirs of Zen Master Shouchang of Huguo Temple in Suizhou, Great Master Shouqin of Zhimen Temple in Suizhou, Second Generation of Huguo, Great Master Zhiyuan, Monk Neng of Da'an Mountain in Anzhou, Zen Master Si of Jianfu Temple in Yingzhou, Monk Yanshou of Tanzhou, Third Generation of Huguo, Great Master Zhilang (The above six people are recorded) Monk Qiong of Xianglu Peak in Shuzhou, Monk Man of Panlong Mountain in Jingzhao (The statements of the above two people are not recorded due to lack of opportunity) Two Dharma heirs of Zen Master Guiren of Lingquan Temple in Luojing, Monk Zun of Shimen Temple in Xiangzhou, Monk Jian of Dayang Mountain in Yingzhou (The statements of the above two people are not recorded due to lack of opportunity) One Dharma heir of Zen Master Shanjing of Yong'an Temple in Jingzhao, Monk of Daming Mountain (The statement of one person is not recorded due to lack of opportunity) Three Dharma heirs of Zen Master Yanbin of Wuyashan Mountain in Qizhou, Zen Master Xinggu of Da'an Mountain in Anzhou, Zen Master Xinglang of Wuyashan Mountain in Qizhou (The above two people are recorded) Zen Master Chang of Lushan Mountain in Guozhou (The statement of one person is not recorded due to lack of opportunity) Seven Dharma heirs of Monk Qingfeng of Fengxiang Prefecture, Monk Lingkan of Xichuan, Zen Master Duanji of Zigeshan Mountain in Jingzhao, Zen Master Huaihua of Kaishan in Fangzhou, Monk Chuanfa of Youzhou, Zen Master Guixin of Jingzhong in Yizhou, Second Generation of Qingfeng, Zen Master Qingmian (The above six people are recorded) Zen Master Man of Changping Mountain in Fengxiang Prefecture (The statement of one person is not recorded due to lack of opportunity) Dharma Master Bai of Dayan Mountain in Yangzhou, Monk Biyun of Qiongzhou (The statement of one person is not recorded due to lack of opportunity)

Seventh Generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou

Dharma Heirs of Zen Master Wenyan of Yunmen Mountain in Shaozhou

Zen Master Qirou of Prajna Temple in Nanyue. A monk asked: 'The verification in Western India is based on the age of the monks, what about here?' The master said: 'Silla (ancient Korean kingdom) people's straw sandals.' Asked: 'What is the principle of the myriad sages returning to the same source?' The master said: 'Without reaching the realm of suffering and emptiness, there is nothing.'

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人不嘆嗟。師上堂。聞三下板聲大眾始集。師因示一偈曰。

妙哉三下板　　諸德盡來參 　既善分時節　　今吾不再三

師次住荊南延壽。后住京兆廣教院示滅。

筠州黃檗山法濟禪師。僧問。如何是和尚家風。師曰。與天下人作膀樣。師上堂示眾曰。空生大覺中如海一漚發。各各當人無事。又上堂良久曰。若識得黃檗帳子平生行腳事畢。珍重。

襄州洞山守初崇慧大師。初參雲門。雲門問。近離什麼處。師曰。楂渡。門曰。夏在甚處。師曰。湖南報慈。曰甚時離彼。師曰。八月二十五。門曰。放汝三頓棒。師至明日卻上問訊。曰昨日蒙和尚放三頓棒。不知過在什麼處。門曰。飯袋子。江西湖南便與么師于言下大悟。遂云從今已去。向十字街頭。不畜一粒米。不種一莖菜。接待十方往來一個個。教伊拈卻膱脂帽子脫卻鶻臭布衫。教伊灑灑落落地作個明眼衲僧。豈不快哉。雲門云。飯袋子。身如椰子大。開得許大口。師住后僧問。迢迢一路時如何。師曰。天晴不肯去直待雨淋頭。曰諸聖作么生。師曰。入泥入水。問心未生時法在什麼處。師曰。風吹荷葉動決定有魚行。問師登師子座請師唱道情。師曰。晴干開水道無事設曹司。曰恁么即謝師指示。師曰。賣鞋老婆腳䟐趚(上郎擊切。下七跡切)

【現代漢語翻譯】 現代漢語譯本 沒有人嘆息。禪師升座說法。聽到三下板聲，眾人才開始聚集。禪師因此展示一首偈語說：

『妙哉三下板，諸德盡來參，既善分時節，今吾不再三。』

禪師後來住在荊南延壽，最後住在京兆廣教院圓寂。

筠州黃檗山法濟禪師。有僧人問：『如何是和尚的家風？』禪師說：『為天下人做榜樣。』禪師升座說法，對大眾說：『在空性的大覺悟中，就像大海中的一個水泡生髮。每個人本來就沒事。』又過了一會兒，禪師說：『如果認識得黃檗的帳子，平生行腳的事就完畢了。珍重。』

襄州洞山守初崇慧大師。最初參訪雲門禪師。雲門問：『最近從哪裡來？』禪師說：『楂渡。』雲門說：『夏天在哪裡？』禪師說：『湖南報慈。』雲門說：『什麼時候離開那裡的？』禪師說：『八月二十五。』雲門說：『放你三頓棒。』禪師到第二天又去問訊，說：『昨天蒙和尚放了三頓棒，不知道過錯在哪裡？』雲門說：『飯袋子。江西湖南就這樣。』禪師在言下大悟，於是說：『從今以後，在十字街頭，不存一粒米，不種一莖菜，接待十方來往的每一個人，教他們拈掉膱脂帽子，脫掉鶻臭布衫，教他們灑灑落落地做一個明眼的衲僧，豈不快哉！』雲門說：『飯袋子，身如椰子大，開得許大口。』禪師住持后，有僧人問：『迢迢一路時如何？』禪師說：『天晴不肯去，直待雨淋頭。』說：『諸聖怎麼做？』禪師說：『入泥入水。』問：『心未生時，法在什麼地方？』禪師說：『風吹荷葉動，決定有魚行。』問：『禪師登上師子座，請禪師唱道情。』禪師說：『晴天開水道，無事設曹司。』說：『這樣我就感謝禪師的指示。』禪師說：『賣鞋老婆腳䟐趚。』（上郎擊切，下七跡切）

【English Translation】 English version No one sighed. The Master ascended the hall. Hearing the sound of the three clappers, the assembly began to gather. The Master then presented a verse, saying:

'Wonderful are the three clappers, all virtuous ones come to participate, since they skillfully divide the time, now I will not repeat them thrice.'

The Master later resided at Yanshou in Jingnan, and finally passed away at Guangjiao Monastery in Jingzhao.

Chan Master Faji of Huangbo Mountain in Yunzhou. A monk asked, 'What is the style of the Abbot's (He Shang) family?' The Master said, 'To be a model for all people in the world.' The Master ascended the hall and addressed the assembly, saying, 'In the Great Enlightenment of emptiness (Kong Xing), it is like a bubble arising in the ocean. Each person inherently has nothing to do.' After a while, the Master said, 'If you recognize Huangbo's tent, the matter of traveling on foot for a lifetime is finished. Treasure this.'

Great Master Shou Chu Chonghui of Dongshan in Xiangzhou. He initially visited Yunmen (Cloud Gate). Yunmen asked, 'Where have you come from recently?' The Master said, 'Zha Ferry.' Yunmen said, 'Where were you during the summer?' The Master said, 'Bao Ci in Hunan.' Yunmen said, 'When did you leave there?' The Master said, 'August 25th.' Yunmen said, 'I'll give you three blows of the stick.' The next day, the Master went to inquire, saying, 'Yesterday, I received three blows of the stick from the Abbot (He Shang). I don't know where my fault lies.' Yunmen said, 'Rice bag. Jiangxi and Hunan are just like this.' The Master had a great enlightenment upon hearing these words, and then said, 'From now on, at the crossroads, I will not store a single grain of rice, nor plant a single stalk of vegetables, but receive each and every one who comes from the ten directions, teaching them to discard their greasy hats and take off their smelly hemp robes, teaching them to be free and unburdened, becoming clear-eyed monks. Wouldn't that be delightful!' Yunmen said, 'Rice bag, your body is as big as a coconut, yet you open such a big mouth.' After the Master took residence, a monk asked, 'What is it like on the long, long road?' The Master said, 'When the weather is clear, you refuse to go, waiting until the rain soaks your head.' The monk said, 'What do the sages do?' The Master said, 'Entering the mud and entering the water.' The monk asked, 'When the mind has not yet arisen, where is the Dharma?' The Master said, 'The wind blows the lotus leaves, surely there are fish swimming.' The monk asked, 'The Master ascends the lion's seat, please sing a Taoist song.' The Master said, 'Opening waterways on a sunny day, setting up offices when there is nothing to do.' The monk said, 'In that case, I thank the Master for the instruction.' The Master said, 'The shoe-selling woman's feet are... (lang ji qie, qi ji qie).'

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。問如何是三寶。師曰。商量不下。問如何是無縫塔師曰。十字街頭石師子。問如何是免得生死底法。師曰。見之不取思之三年。問離卻心機意識請師一句。師曰。道士著黃甕里坐。問非時親覲請師一句。師曰。到處怎生舉。曰據現定舉。師曰。放汝三十棒。曰過在什麼處。師曰。罪不重科。問蓮華未出水時如何。師曰。楚山頭倒卓。曰出水后如何。師曰。漢水正東流。問如何是吹毛劍。師曰。金州客尼。問車住牛不住時如何。師曰。用駕車漢作么。問如何是衲僧分上事。師曰。云里楚山頭決定多風雨。問海竭人亡時如何。師曰。難得。曰便恁么去時如何。師曰。云在青天水在瓶。問有無雙泯權實兩忘究竟如何。師曰。楚山頭倒卓。曰還許學人領會也無。師曰。也有方便。曰請師方便。師曰。千里萬里。問牛頭未見四祖時如何。師曰。榔栗木拄杖。曰見后如何。師曰。竇八布衫。問如何是佛。師曰。灼然諦當。問萬緣俱息意旨如何。師曰。甕里石人賣棗團。問如何是洞山劍。師曰。作么。僧曰。學人要知。師曰。罪過。問乾坤休著意宇宙不留心。學人只恁么。師又作么生。師曰。峴山亭起霧灘峻不留船問大眾云臻。請師撮其樞要略舉大綱。師曰。水上浮漚呈五色。海底蝦蟆叫月明。問正當恁么時文殊普賢在什麼處。師

【現代漢語翻譯】 現代漢語譯本： 問：什麼是三寶（佛、法、僧）？ 師父說：商量不下來。 問：什麼是無縫塔？ 師父說：十字街頭的石獅子。 問：什麼是免除生死的法？ 師父說：見到它不執取，思考三年。 問：離開心機意識，請師父說一句。 師父說：道士坐在黃甕里。 問：非時請師父開示一句。 師父說：到處怎麼舉（措手）？ （僧人）說：就現在的情形來舉。 師父說：打你三十棒。 （僧人）說：過錯在哪裡？ 師父說：罪不重科（已經懲罰過的不再重複懲罰）。 問：蓮花未出水時如何？ 師父說：楚山頭倒立。 （僧人）說：出水后如何？ 師父說：漢水正向東流。 問：如何是吹毛劍？ 師父說：金州的客尼。 問：車住牛不住時如何？ 師父說：用駕車的人做什麼？ 問：如何是衲僧（僧人）分上的事？ 師父說：云里的楚山頭，必定多風雨。 問：海枯人亡時如何？ 師父說：難得。 （僧人）說：就這樣過去時如何？ 師父說：云在青天，水在瓶。 問：有無雙泯，權實兩忘，究竟如何？ 師父說：楚山頭倒立。 （僧人）說：還允許學人領會嗎？ 師父說：也有方便。 （僧人）說：請師父方便。 師父說：千里萬里。 問：牛頭（法融禪師）未見四祖（道信禪師）時如何？ 師父說：榔栗木拄杖。 （僧人）說：見后如何？ 師父說：竇八布衫。 問：如何是佛？ 師父說：灼然諦當（真實不虛）。 問：萬緣俱息，意旨如何？ 師父說：甕里石人賣棗團。 問：如何是洞山劍？ 師父說：作么（做什麼）？ （僧人）說：學人要知道。 師父說：罪過。 問：乾坤休著意，宇宙不留心，學人只這樣，師父又怎麼樣？ 師父說：峴山亭起霧，灘峻不留船。 問：大眾雲集，請師父撮其樞要，略舉大綱。 師父說：水上浮漚呈五色，海底蝦蟆叫月明。 問：正當這樣的時候，文殊（文殊菩薩）普賢（普賢菩薩）在什麼地方？

【English Translation】 English version: Question: What are the Three Jewels (Buddha, Dharma, Sangha)? The master said: Cannot be discussed. Question: What is a seamless pagoda? The master said: A stone lion at the crossroads. Question: What is the method to avoid birth and death? The master said: Seeing it, do not grasp it; contemplate it for three years. Question: Leaving aside mental calculation and consciousness, please say a word, Master. The master said: A Taoist sits inside a yellow jar. Question: May I respectfully request a word from the Master out of time? The master said: How to bring it up everywhere? (The monk) said: Bring it up based on the present situation. The master said: I'll give you thirty blows. (The monk) said: Where is the fault? The master said: A crime is not punished twice. Question: What is it like when the lotus has not yet emerged from the water? The master said: The head of Mount Chu is upside down. (The monk) said: What is it like after it emerges from the water? The master said: The Han River flows directly east. Question: What is the 'hair-splitting sword'? The master said: A guest nun from Jinzhou. Question: What is it like when the cart stops but the ox does not? The master said: What is the cart driver for? Question: What is the matter for a 'nāth' monk (mendicant monk)? The master said: On Mount Chu in the clouds, there will surely be much wind and rain. Question: What is it like when the sea dries up and people die? The master said: Rare to find. (The monk) said: What is it like to pass away just like that? The master said: Clouds are in the blue sky, water is in the bottle. Question: When existence and non-existence are both extinguished, and provisional and real are both forgotten, what is the ultimate? The master said: The head of Mount Chu is upside down. (The monk) said: Is the student allowed to understand? The master said: There are also expedient means. (The monk) said: Please, Master, provide an expedient means. The master said: Thousands and thousands of miles. Question: What was it like when Niutou (Fazong Chan Master) had not yet seen the Fourth Patriarch (Daoxin Chan Master)? The master said: A staff of Chinese chestnut wood. (The monk) said: What was it like after seeing him? The master said: Douba's cloth shirt. Question: What is Buddha? The master said: Clearly and truly so. Question: When all conditions cease, what is the meaning? The master said: A stone man in a jar sells jujube cakes. Question: What is the Dongshan sword? The master said: What are you doing? (The monk) said: The student wants to know. The master said: A sin. Question: 'Heaven and earth cease to be intended, the universe leaves no mind.' The student is just like this; what about the Master? The master said: Mist rises from the pavilion on Mount Xian, and the steep rapids do not allow boats to stay. Question: The assembly has gathered; please, Master, extract the essence and briefly state the outline. The master said: Floating bubbles on the water present five colors; a toad at the bottom of the sea calls to the bright moon. Question: Right at this moment, where are Mañjuśrī (Mañjuśrī Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva)?

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曰。長者八十一其樹不生耳。曰意旨如何。師曰。一則不成二則不是。

信州康國耀和尚。僧問。文殊與維摩對譚何事。師曰。汝向髑髏後會始得。曰古人道。髑髏里薦取又如何。師曰。汝還薦得么。曰恁么即遠人得遇于師去也。師曰。莫謾語好。

潭州谷山豐禪師(亦住興元府普通院)僧問。師唱誰家曲宗風嗣阿誰。師曰。雪嶺梅華綻云洞老僧驚。師上堂示眾曰。駿馬機前異遊人肘后懸。既參云外客試為老僧看。才有僧出。師便打云。何不早出頭來。

穎州羅漢匡界禪師僧問。如何是吹毛劍。師曰了。問和尚百年後。忽有人。問和尚向什麼處去。如何酬對。師曰。久后遇作家分明舉似曰誰是知音者。師曰。知音者即不恁么問。問如何是羅漢境。師曰。松檜古貌。問鑿壁偷光時如何。師曰錯。曰爭奈苦志專心。師曰。錯錯。

朗州滄溪璘和尚。僧問。如何是滄溪境。師曰。面前水正東流。問如何是滄溪家風。師曰。入來便見。問是法住法位世間相常住。雲門和尚向什麼處去也。師曰。見么。曰錯。師曰錯錯。問如何是西來意。師曰。不錯。師因事有頌曰。

天地指前徑　　時人莫強移 　箇中生解會　　眉上更安眉

筠州洞山普利院第八世住清稟禪師泉州仙遊人也。姓李氏。幼禮

【現代漢語翻譯】 現代漢語譯本： 僧人問：『長者八十一歲，他的樹不生長，』這是什麼意思？ 禪師說：『一則不成，二則不是。』 信州康國耀和尚。僧人問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談什麼事？』 禪師說：『你向髑髏（dokuro，頭骨）后體會才能明白。』 僧人說：『古人說，在髑髏里薦取，又該如何？』 禪師說：『你還薦取得了嗎？』 僧人說：『這樣說來，遠方的人才能有幸遇到師父您了。』 禪師說：『不要說謊才好。』 潭州谷山豐禪師（也住在興元府普通院）。僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位？』 禪師說：『雪嶺的梅花綻放，云洞的老僧驚歎。』 禪師上堂向大眾開示說：『駿馬在機前奔馳，遊人的寶劍懸在肘后。既然參訪了云外的來客，試著為老僧看看。』 剛有僧人出來，禪師就打他說：『為何不早點出頭來？』 穎州羅漢匡界禪師。僧人問：『什麼是吹毛劍？』 禪師說：『了（liao，明白）。』 問：『和尚百年之後，如果有人問和尚往什麼地方去，如何回答？』 禪師說：『很久以後遇到內行的人，分明地告訴他。』 （僧人）說：『誰是知音者？』 禪師說：『知音者就不會這樣問。』 問：『什麼是羅漢（arhat，已證阿羅漢果位的修行者）的境界？』 禪師說：『松樹和檜樹古老的樣子。』 問：『鑿壁偷光時如何？』 禪師說：『錯。』 （僧人）說：『可是我苦志專心啊。』 禪師說：『錯，錯。』 朗州滄溪璘和尚。僧人問：『什麼是滄溪的境界？』 禪師說：『面前的水正向東流。』 問：『什麼是滄溪的家風？』 禪師說：『進來就看見。』 問：『「是法住法位，世間相常住」，雲門（Yunmen，禪宗大師）和尚往什麼地方去了？』 禪師說：『看見了嗎？』 （僧人）說：『錯。』 禪師說：『錯，錯。』 問：『什麼是西來意（the meaning of Bodhidharma's arrival from the West，達摩祖師西來的意義）？』 禪師說：『不錯。』 禪師因為某事作了一首偈： 天地指前徑， 時人莫強移。 箇中生解會， 眉上更安眉。 筠州洞山普利院第八世住持清稟禪師，是泉州仙遊人，姓李，幼年時禮佛。

【English Translation】 English version: A monk asked: 'The elder is eighty-one, his tree does not grow,' what is the meaning of this? The Zen master said: 'One is not complete, two is not right.' Xinzhou Kang Guoyao (Kang Guoyao, a Zen master) asked: 'What did Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) discuss?' The Zen master said: 'You will understand after you comprehend the meaning behind the skull (dokuro, skull).' The monk said: 'The ancients said, 'Recommend and take from the skull,' then how should it be done?' The Zen master said: 'Can you recommend and take it?' The monk said: 'In that case, people from afar will be fortunate to meet you, Master.' The Zen master said: 'It's better not to lie.' Tanzhou Gushan Feng (Gushan Feng, a Zen master) (also resided in Putong Temple in Xingyuan Prefecture). A monk asked: 'Whose tune does the Master sing? Whose lineage does the Zen style inherit?' The Zen master said: 'Plum blossoms bloom on Snow Mountain, the old monk in Cloud Cave is amazed.' The Zen master ascended the hall and instructed the assembly, saying: 'A swift horse gallops before the loom, a traveler's sword hangs behind his elbow. Since you have visited the guest from beyond the clouds, try to see for the old monk.' As soon as a monk came out, the Zen master hit him and said: 'Why didn't you come forward earlier?' Yingzhou Luohan Kuangjie (Luohan Kuangjie, a Zen master). A monk asked: 'What is the hair-splitting sword?' The Zen master said: 'Understood (liao, understood).' (The monk) asked: 'After the Master passes away in a hundred years, if someone asks where the Master has gone, how should I answer?' The Zen master said: 'A long time later, when you meet an expert, tell him clearly.' (The monk) said: 'Who is the connoisseur?' The Zen master said: 'The connoisseur would not ask such a question.' (The monk) asked: 'What is the realm of an Arhat (arhat, a practitioner who has attained the state of Arhat)?' The Zen master said: 'The ancient appearance of pine and cypress trees.' (The monk) asked: 'What about when you carved a hole in the wall to steal light?' The Zen master said: 'Wrong.' (The monk) said: 'But I am determined and focused.' The Zen master said: 'Wrong, wrong.' Langzhou Cangxi Lin (Cangxi Lin, a Zen master). A monk asked: 'What is the realm of Cangxi?' The Zen master said: 'The water in front of me is flowing eastward.' (The monk) asked: 'What is the family style of Cangxi?' The Zen master said: 'You will see it as soon as you come in.' (The monk) asked: '"This Dharma abides in its Dharma position, and the phenomena of the world are permanent." Where has Zen Master Yunmen (Yunmen, a Zen master) gone?' The Zen master said: 'Do you see it?' (The monk) said: 'Wrong.' The Zen master said: 'Wrong, wrong.' (The monk) asked: 'What is the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West)?' The Zen master said: 'Not wrong.' The Zen master composed a verse because of something: Heaven and earth point to the path ahead, People of the time should not forcibly move it. If you create understanding within it, You are adding eyebrows on top of eyebrows. Zen Master Qingbing, the eighth abbot of Dongshan Puli Temple in Yunzhou, was from Xianyou, Quanzhou, with the surname Li. He paid homage to the Buddha in his youth.

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中峰院鴻謐為師。年十六福州太平寺受戒。初詣南嶽參惟勁頭陀未染指。及抵韶陽禮祖塔回造雲門。雲門問曰。今日離什麼處。曰慧林。雲門舉拄杖曰。慧林大師恁么去。汝見么。曰深領此問。雲門顧左右微笑而已。師自此入室印悟。乃之金陵。國主李氏請居光睦。未幾覆命入澄心堂。集諸方語要。經十稔迎住洞山。開堂日維那白槌曰。法筵龍象像當觀第一義師曰。也好訊息。只恐汝錯會。僧問。雲門一曲師親唱。今日新豐事若何。師曰。也要道卻。

蘄州北禪寂和尚悟通大師。師問僧。什麼處來。曰黃州來。師曰。在什麼院。曰資福。師曰。福將何資。曰兩重公案師曰爭奈在北禪手裡何。曰在手裡即收取。師便打。

洪州泐潭道謙禪師。僧問。如何是泐潭家風。師曰。阇梨到來幾日。問但有纖毫即是塵。不有時作么生。師以手掩兩目。問當陽舉唱誰是聞者。師曰。老僧不患耳聾。

廬州南天王永平禪師。僧問。如何是西來意。師曰。不撒沙。問如何是南天王境。師曰。一任觀看。曰如何是境中人。師曰。且領前話。問久戰沙場為什麼功名不就。師曰。只為眠霜臥雪深。曰恁么即罷息干戈束手歸朝去也。師曰。指揮使未到爾作。

潮南永安朗禪師。僧問。如何是洞陽家風。師曰。入門便見。

【現代漢語翻譯】 現代漢語譯本： 中峰院的鴻謐（Hongmi of Zhongfeng Temple）禪師是我的老師。十六歲時在福州太平寺受戒。最初到南嶽參訪惟勁（Weijing）頭陀，但沒有得到指點。後來到達韶陽，禮拜了祖師的塔后，返回雲門寺。雲門（Yunmen）禪師問：『你今天從哪裡來？』回答說：『慧林（Huilin）。』雲門舉起拄杖說：『慧林大師如何行事？你見到了嗎？』回答說：『我深刻領會了這個提問。』雲門看著左右微笑而已。禪師從此進入內室，印證了悟。於是前往金陵。國主李氏請他住在光睦寺。不久又命他進入澄心堂，收集各方重要的語錄。經過十年，迎接他住持洞山寺。開堂那天，維那（Vina，寺院中負責維持秩序的僧人）敲槌說：『法筵龍象，應當觀看第一義。』禪師說：『這是好訊息，只怕你錯會了。』有僧人問：『雲門的一曲，禪師您親自唱，今天新豐的事情如何？』禪師說：『也要說出來。』 蘄州北禪寂（Beichan Ji of Qizhou）和尚，是悟通（Wutong）大師。禪師問僧人：『從哪裡來？』回答說：『黃州來。』禪師說：『在什麼寺院？』回答說：『資福（Zifu）。』禪師說：『用什麼來資助福？』回答說：『兩重公案。』禪師說：『爭奈在北禪手裡如何？』回答說：『在手裡就收取。』禪師便打了他。 洪州泐潭道謙（Letan Daoqian of Hongzhou）禪師。僧人問：『如何是泐潭的家風？』禪師說：『你到這裡幾天了？』問：『但有纖毫即是塵，不有時作么生？』禪師用手遮住雙眼。問：『當陽舉唱，誰是聞者？』禪師說：『老僧不患耳聾。』 廬州南天王永平（Nantianwang Yongping of Luzhou）禪師。僧人問：『如何是西來意？』禪師說：『不撒沙。』問：『如何是南天王境？』禪師說：『一任觀看。』曰：『如何是境中人？』禪師說：『且領前話。』問：『久戰沙場，為什麼功名不就？』禪師說：『只為眠霜臥雪深。』曰：『恁么即罷息干戈束手歸朝去也。』禪師說：『指揮使未到，爾作。』 潮南永安朗（Yongan Lang of Chaonan）禪師。僧人問：『如何是洞陽的家風？』禪師說：『入門便見。』

【English Translation】 English version: Zen Master Hongmi (Hongmi of Zhongfeng Temple) of Zhongfeng Temple was my teacher. At the age of sixteen, he received the precepts at Taiping Temple in Fuzhou. He initially visited the ascetic Weijing (Weijing) at Nanyue, but did not receive any guidance. Later, upon arriving at Shaoyang, after paying respects to the ancestral pagoda, he returned to Yunmen Temple. Zen Master Yunmen (Yunmen) asked: 'Where did you come from today?' He replied: 'Huilin (Huilin).' Yunmen raised his staff and said: 'How does Great Master Huilin act? Have you seen it?' He replied: 'I deeply understand this question.' Yunmen simply smiled, looking to his left and right. From then on, the Zen Master entered the inner chamber and verified his enlightenment. He then went to Jinling. The ruler Li invited him to reside at Guangmu Temple. Before long, he was ordered to enter Chengxin Hall, collecting important sayings from various places. After ten years, he was welcomed to reside at Dongshan Temple. On the day of the opening ceremony, the Vina (Vina, the monastic officer in charge of order) struck the gavel and said: 'At the Dharma assembly, dragons and elephants should observe the First Principle.' The Zen Master said: 'That's good news, but I fear you may misunderstand it.' A monk asked: 'The tune of Yunmen, you, Zen Master, sing it yourself. How are things at Xinfeng today?' The Zen Master said: 'It must also be spoken out.' Venerable Beichan Ji (Beichan Ji of Qizhou) of Beichan Temple in Qizhou was Great Master Wutong (Wutong). The Zen Master asked a monk: 'Where do you come from?' He replied: 'From Huangzhou.' The Zen Master said: 'Which temple are you from?' He replied: 'Zifu (Zifu).' The Zen Master said: 'What will you use to support blessings?' He replied: 'Twofold Koan.' The Zen Master said: 'What about being in the hands of Beichan?' He replied: 'If it's in the hands, then it's taken.' The Zen Master then struck him. Zen Master Letan Daoqian (Letan Daoqian of Hongzhou) of Letan Temple in Hongzhou. A monk asked: 'What is the family style of Letan?' The Zen Master said: 'How many days have you been here?' He asked: 'If there is even a hair's breadth, it is dust. What about when there is not?' The Zen Master covered his eyes with his hands. He asked: 'When the teaching is proclaimed at Dangyang, who is the listener?' The Zen Master said: 'This old monk does not suffer from deafness.' Zen Master Nantianwang Yongping (Nantianwang Yongping of Luzhou) of Nantianwang Temple in Luzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen Master said: 'Do not scatter sand.' He asked: 'What is the realm of Nantianwang?' The Zen Master said: 'Feel free to look.' He said: 'What is the person in the realm?' The Zen Master said: 'First understand the previous words.' He asked: 'After fighting on the battlefield for so long, why has merit not been achieved?' The Zen Master said: 'Only because of sleeping in frost and lying in snow so deeply.' He said: 'In that case, I will cease fighting, lay down my weapons, and return to the court.' The Zen Master said: 'The commander has not arrived yet, what are you doing?' Zen Master Yongan Lang (Yongan Lang of Chaonan) of Yongan Temple in Chaonan. A monk asked: 'What is the family style of Dongyang?' The Zen Master said: 'You see it as soon as you enter the gate.'

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曰如何是入門便見。師曰。客是相師。問如何是至極之譚。師曰。愛別離苦。

湖南潭明和尚。僧問。如何是湘潭境。師曰。山連大岳水接瀟湘。曰如何是境中人。師曰。便合知時。問如何是佛法大意。師曰。百惑謾勞神。

金陵清涼明禪師。江南國主請師上堂。小長老問。凡有言句盡落方便。不落方便請師速道。師曰。國主在此不敢無禮。

金陵奉先深禪師。江南國主請開堂日才升座。維那白槌曰。法筵龍象眾當觀第一義。師便云。果然不識鈍置殺人。時有僧出禮拜問。如何是第一義。師曰。賴遇道了也。曰如何領會。師曰。速禮三拜。師又拈曰。大眾汝道。鈍置落阿誰分上。

西川青城大面山乘和尚。僧問。如何是相輪峰。師曰。直聳煙嵐際。曰向上事如何。師曰。入地三尺五。問如何是佛法大意。師曰。興義門前鼕鼕鼓。曰學人不會。師曰。朝打三千暮打八百。

潞府妙勝臻禪師。僧問。如何是妙勝境。師曰。龍藏開時貝葉分明。問金粟如來為什麼卻降釋迦會裡。師曰。香山南雪山北。曰南贍部洲事又作么生。師曰。黃河水急浪華粗。問心心寂滅即不問。如何是向上一路。師曰。一條濟水貫新羅。問遠向雲門南北縱橫四維上下事作么生。師曰。今日明日。

興元府普通封

【現代漢語翻譯】 現代漢語譯本 問：如何是入門便見？（如何才能入門就能見到真理？） 師（潭州龍泉和尚）說：『客是相師。』（你是個看相的。） 問：如何是至極之譚？（什麼是最高的談論？） 師說：『愛別離苦。』（愛別離是苦。）

湖南潭明和尚。 僧人問：如何是湘潭境？（什麼是湘潭的境界？） 師說：『山連大岳，水接瀟湘。』（山連線著南嶽衡山，水連線著瀟水和湘江。） 問：如何是境中人？（什麼是境界中的人？） 師說：『便合知時。』（就應該知道時機。） 問：如何是佛法大意？（什麼是佛法的大意？） 師說：『百惑謾勞神。』（種種迷惑徒勞傷神。）

金陵清涼明禪師。 江南國主請禪師上堂。 小長老問：凡有言句盡落方便，不落方便請師速道。（凡是說出來的都落入了方便法門，如果不落入方便法門，請禪師快說。） 師說：『國主在此，不敢無禮。』（國主在這裡，不敢不講禮數。）

金陵奉先深禪師。 江南國主請禪師開堂，剛升座。 維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾，當觀第一義。』（法會如同龍象聚會，應當觀察第一義諦。） 禪師便說：『果然不識，鈍置殺人。』（果然是不認識，白白地害死人。） 當時有僧人出來禮拜問道：如何是第一義？（什麼是第一義諦？） 師說：『賴遇道了也。』（幸虧我已經說出來了。） 問：如何領會？（如何領會？） 師說：『速禮三拜。』（趕快禮拜三拜。） 禪師又拈（拈出，舉出）起說：大眾，你們說，鈍置落阿誰分上？（白白害死人落在誰的份上？）

西川青城大面山乘和尚。 僧人問：如何是相輪峰？（什麼是相輪峰？） 師說：『直聳煙嵐際。』（直聳入雲霧之中。） 問：向上事如何？（向上之事如何？） 師說：『入地三尺五。』（深入地下三尺五寸。） 問：如何是佛法大意？（什麼是佛法的大意？） 師說：『興義門前鼕鼕鼓。』（興義門前咚咚地敲鼓。） 問：學人不會。（學人不會。） 師說：『朝打三千，暮打八百。』（早上打三千下，晚上打八百下。）

潞府妙勝臻禪師。 僧人問：如何是妙勝境？（什麼是妙勝的境界？） 師說：『龍藏開時，貝葉分明。』（龍藏打開時，貝葉經文清晰分明。） 問：金粟如來為什麼卻降釋迦會裡？（金粟如來為什麼卻降臨到釋迦牟尼的法會上？） 師說：『香山南，雪山北。』（香山的南面，雪山的北面。） 問：南贍部洲事又作么生？（南贍部洲的事情又怎麼樣呢？） 師說：『黃河水急浪華粗。』（黃河水流湍急，浪花粗大。） 問：心心寂滅即不問，如何是向上一路？（心心寂滅就不問了，如何是向上一路？） 師說：『一條濟水貫新羅。』（一條濟水貫穿新羅。） 問：遠向雲門南北縱橫四維上下事作么生？（遠遠地向雲門，南北縱橫四維上下之事怎麼樣？） 師說：『今日明日。』（今天明天。）

興元府普通封

【English Translation】 English version Question: What is it that one sees upon entering the gate? (How can one see the truth upon entering the path?) The Master (Longquan Monk of Tanzhou) said: 'The guest is a physiognomist.' (You are a fortune teller.) Question: What is the ultimate discourse? (What is the highest form of discussion?) The Master said: 'The suffering of separation from loved ones.' (The pain of separation from loved ones is suffering.)

Tanming Monk of Hunan. A monk asked: What is the realm of Xiangtan? (What is the state of Xiangtan?) The Master said: 'The mountains are connected to Mount Heng, and the waters are connected to the Xiao and Xiang rivers.' (The mountains are connected to the great Mount Heng, and the waters are connected to the Xiao and Xiang rivers.) Question: What is a person within that realm? (What is a person within that state?) The Master said: 'Then one should know the time.' (Then one should know the opportune moment.) Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'A hundred delusions vainly trouble the spirit.' (A hundred delusions vainly trouble the spirit.)

Chan Master Ming of Qingliang in Jinling. The ruler of Jiangnan invited the Master to ascend the hall. A junior elder asked: All words and phrases fall into expedient means; without falling into expedient means, please speak quickly, Master. (All spoken words fall into expedient means; without falling into expedient means, please speak quickly, Master.) The Master said: 'The ruler is here; I dare not be impolite.' (The ruler is here; I dare not be impolite.)

Chan Master Shen of Fengxian in Jinling. On the day the ruler of Jiangnan invited the Master to open the hall, just as he ascended the seat. The director (the monk in charge of maintaining order in the monastery) struck the gavel and said: 'The Dharma assembly is a gathering of dragons and elephants; one should contemplate the first principle.' (The Dharma assembly is a gathering of dragons and elephants; one should contemplate the first principle.) The Master then said: 'Indeed, you do not recognize; you foolishly kill people.' (Indeed, you do not recognize; you foolishly kill people.) At that time, a monk came forward, bowed, and asked: What is the first principle? (What is the ultimate truth?) The Master said: 'Fortunately, I have already spoken it.' (Fortunately, I have already spoken it.) Question: How does one comprehend it? (How does one comprehend it?) The Master said: 'Quickly bow three times.' (Quickly bow three times.) The Master then picked up (raised, cited) and said: 'Everyone, tell me, on whose part does the foolish killing fall?' (Everyone, tell me, on whose part does the foolish killing fall?)

Monk Cheng of Damian Mountain in Qingcheng, Xichuan. A monk asked: What is the Xianglun Peak? (What is the Xianglun Peak?) The Master said: 'It rises straight into the misty clouds.' (It rises straight into the misty clouds.) Question: What about the matter of upward progress? (What about the matter of upward progress?) The Master said: 'It enters the ground three feet five inches.' (It enters the ground three feet five inches.) Question: What is the great meaning of the Buddha-dharma? (What is the essence of the Buddha's teachings?) The Master said: 'The drums beat loudly before the Xingyi Gate.' (The drums beat loudly before the Xingyi Gate.) Question: This student does not understand. (This student does not understand.) The Master said: 'Strike three thousand times in the morning and eight hundred times in the evening.' (Strike three thousand times in the morning and eight hundred times in the evening.)

Chan Master Zhen of Miaosheng in Lu Prefecture. A monk asked: What is the realm of Miaosheng? (What is the state of Miaosheng?) The Master said: 'When the Dragon Canon opens, the palm leaves are clearly distinguished.' (When the Dragon Canon opens, the palm leaf scriptures are clearly distinguished.) Question: Why did the Tathagata Jin Su (Golden Millet Tathagata) descend into Shakyamuni's assembly? (Why did the Tathagata Jin Su descend into Shakyamuni's assembly?) The Master said: 'South of Fragrant Mountain, north of Snow Mountain.' (South of Fragrant Mountain, north of Snow Mountain.) Question: What about the affairs of Jambudvipa (Southern Jambudvipa)? (What about the affairs of Jambudvipa?) The Master said: 'The Yellow River's waters are rapid, and the waves are rough.' (The Yellow River's waters are rapid, and the waves are rough.) Question: I will not ask about the cessation of mind after mind; what is the path upward? (I will not ask about the cessation of mind after mind; what is the path upward?) The Master said: 'A single Ji River runs through Silla.' (A single Ji River runs through Silla.) Question: What about the affairs far away towards Yunmen (Yunmen Mountain), north and south, horizontal and vertical, the four dimensions, above and below? (What about the affairs far away towards Yunmen, north and south, horizontal and vertical, the four dimensions, above and below?) The Master said: 'Today and tomorrow.' (Today and tomorrow.)

Pu Tong Feng of Xingyuan Prefecture

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和尚。僧問。今日一會何似靈山。師曰。震動乾坤。問如何是普通境。師曰。庭前有竹三冬秀。戶內無燈午夜明。

韶州燈峰凈原和尚。師上堂謂眾曰。古人道。山河大地普真如。大眾若得真如者。即隱卻他山河大地。若不得者即違他古德至言。眾中道得者出來。道不得即各自歸堂珍重。僧問。如何是和尚為人一句。師曰。不著力。

韶州大梵圓和尚。師上堂示眾曰。大眾好個時光直須努力時不待人。各自歸堂參取本善知識去。僧問。大眾雲集請師舉唱。師曰。有疑請問。師因見聖僧便問僧。此個聖僧年多少。僧曰。恰共和尚同年。師喝之。曰遮竭斗不易道得。

澧州藥山圓光禪師。僧問。藥嶠燈連師當第幾。師曰。相逢盡道休官去。林下何曾見一人。問水陸不涉者師還接否。師曰。蘇嚕囌嚕。師問新到僧。南來北來。曰北來。師曰。不落言詮速道。曰某甲是福建道人善會鄉譚。師曰。參眾去。曰灼然。師曰。𨁝跳便打。問如何是祖師西來意。師曰。道什麼。

信州鵝湖山云震禪師。僧問。如何是佛。師曰。阇梨不是。師問僧。近離什麼處。曰兩浙。師曰。還將得吹毛劍來否。僧展兩手。師曰。將謂是個爛柯仙。元來卻是樗蒱漢。問如何是鵝湖家風。師曰。客是主人相。師曰。恁么即謝師周

【現代漢語翻譯】 現代漢語譯本 和尚。有僧人問：『今日的法會，與靈山相比如何？』 禪師說：『震動乾坤。』 又問：『如何是普遍的境界？』 禪師說：『庭前的竹子，在寒冬也顯得秀麗；屋內沒有燈，午夜也光明。』

韶州燈峰凈原和尚。禪師上堂對大眾說：『古人說，山河大地都顯現著真如（Tathata，事物的本真狀態）。大眾如果證得了真如，就應該隱去山河大地；如果不能證得，就違背了古德的至理名言。』 眾人中有人能說得出的就站出來，說不出的就各自回禪堂珍重。有僧人問：『如何是和尚您為人處世的關鍵一句？』 禪師說：『不著力。』

韶州大梵圓和尚。禪師上堂開示大眾說：『各位，美好的時光，務必要努力，時不我待。各自回禪堂參究自己的本有善知識（innate good knowing，內在的良知）。』 有僧人問：『大眾雲集，請禪師您開示。』 禪師說：『有疑問就請提問。』 禪師因為看見一位聖僧，便問僧人：『這位聖僧多少歲了？』 僧人說：『恰好與和尚您同年。』 禪師呵斥他，說：『你這竭力思索也難以說出的傢伙。』

澧州藥山圓光禪師。有僧人問：『藥嶠燈連，禪師您是第幾位？』 禪師說：『相逢時都說要辭官歸隱，山林下卻從未見過一個人。』 又問：『水陸兩路都不涉及的人，禪師您還接引嗎？』 禪師說：『蘇嚕囌嚕。』 禪師問新來的僧人：『從南方來還是北方來？』 僧人說：『從北方來。』 禪師說：『不落入言語詮釋，快說！』 僧人說：『我某甲是福建人，擅長鄉談。』 禪師說：『去參禪吧。』 僧人說：『確實如此。』 禪師說：『跳起來就打。』 又問：『如何是祖師西來意（the meaning of Bodhidharma's coming from the West，達摩祖師從西方的來意）？』 禪師說：『說什麼？』

信州鵝湖山云震禪師。有僧人問：『如何是佛？』 禪師說：『阇梨（Ajari，梵語，意為導師）你不是。』 禪師問僧人：『最近從什麼地方來？』 僧人說：『兩浙（指浙江一帶）。』 禪師說：『還帶著吹毛劍（a sword that can cut hairs blowing against its blade，比喻鋒利的智慧）來嗎？』 僧人展開雙手。 禪師說：『以為是個爛柯仙（a woodcutter who encountered immortals and whose axe handle rotted away while he was watching them play，比喻與世隔絕的人），原來卻是樗蒲漢（a gambler，賭徒）。』 又問：『如何是鵝湖家風？』 禪師說：『客人是主人相。』 禪師說：『這樣說來，就感謝您的周到。』

【English Translation】 English version Monk. A monk asked: 'How is today's assembly compared to Vulture Peak (Grdhrakuta， the mountain where Buddha Shakyamuni often taught)?' The Master said: 'Shaking the universe.' Asked: 'What is the ordinary realm?' The Master said: 'The bamboo in front of the courtyard is lush even in the depths of winter; inside the house, without a lamp, midnight is bright.'

Shaozhou Dengfeng Jingyuan Zen Master. The Master addressed the assembly in the hall, saying: 'The ancients said, mountains, rivers, and the great earth all manifest True Suchness (Tathata, the true state of things). If you, the assembly, attain True Suchness, then you should conceal these mountains, rivers, and the great earth; if you do not attain it, then you are violating the wise words of the ancient worthies.' Whoever among you can speak of it, come forth. If you cannot, then each of you return to your hall and cherish this moment. A monk asked: 'What is the key phrase of the Master's way of being?' The Master said: 'Without effort.'

Shaozhou Dafan Yuan Zen Master. The Master addressed the assembly in the hall, saying: 'Everyone, in this precious time, you must strive diligently; time waits for no one. Each of you return to your hall and contemplate your inherent Good Knowing (innate good knowing, inner conscience).' A monk asked: 'The assembly has gathered; please, Master, give us a teaching.' The Master said: 'If there are doubts, please ask.' The Master, upon seeing a holy monk, asked him: 'How old is this holy monk?' The monk said: 'Exactly the same age as the Master.' The Master rebuked him, saying: 'You, who struggle so hard, cannot even say it properly!'

Lizhou Yaoshan Yuanguang Zen Master. A monk asked: 'Yaoshan's lamp is connected; where does the Master rank?' The Master said: 'When we meet, everyone says they are retiring from officialdom, but I have never seen a single person in the forests.' Asked: 'Those who do not involve themselves with water or land, does the Master still receive them?' The Master said: 'Sulu sulu.' The Master asked a newly arrived monk: 'Coming from the South or the North?' The monk said: 'From the North.' The Master said: 'Quickly, speak without falling into verbal explanations!' The monk said: 'I, this humble one, am a person from Fujian, skilled in local talk.' The Master said: 'Go join the assembly for Chan practice.' The monk said: 'Indeed.' The Master said: 'If you jump, I will strike!' Asked: 'What is the meaning of Bodhidharma's coming from the West (the meaning of Bodhidharma's coming from the West, the intention of Bodhidharma's coming from the West)?' The Master said: 'What are you saying?'

Xinzhou Ehu Mountain Yunzhen Zen Master. A monk asked: 'What is Buddha?' The Master said: 'You, Ajari (Ajari, Sanskrit, meaning teacher), are not.' The Master asked a monk: 'Where have you come from recently?' The monk said: 'Liangzhe (referring to the Zhejiang area).' The Master said: 'Did you bring the hair-splitting sword (a sword that can cut hairs blowing against its blade, a metaphor for sharp wisdom) with you?' The monk spread out his hands. The Master said: 'I thought you were a Rotten Axe Immortal (a woodcutter who encountered immortals and whose axe handle rotted away while he was watching them play, a metaphor for someone isolated from the world), but you are just a gambler (a gambler).' Asked: 'What is the family style of Ehu?' The Master said: 'The guest has the appearance of the host.' The Master said: 'In that case, thank you for your thoughtfulness.'

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旋。師曰。難下陳蕃之榻。

廬山開先清耀禪師。僧問。如何是燈燈不絕。師曰。青楊翻遞植。曰學人不會。師曰。無根樹下唱虛名。問披雲一句師親唱。長慶今朝事若何。師曰。家家觀世音。問如何是披雲境。師曰。一瓶淥水安窗下。便當生涯度幾秋。問如何是長慶境。師曰。堂里老僧頭雪白。曰二境同歸應當別理。師曰。在處得人疑。問古澗寒泉誰人能到。師曰干。曰恁么即到也。師曰。深多少。

襄州奉國清海禪師。僧問。青青翠竹儘是真如。如何是真如。師曰。點瓦成金客聞名不見形。曰恁么即禮謝下去也。師曰。昔時妄想至今存。問承古人云。見月休觀指歸家罷問程。如何是家。師曰。試舉話頭看。問放過即東道西說。不放過怎生道。師曰。二年同一春。

昭州慈光和尚。僧問。即心即佛誘誨之言。不涉前蹤如何指教。師曰。東西且置南北事作么生。曰恁么即學人罔測也。師曰。龍頭蛇尾。

潭州保安師密禪師。僧問。輥芥投鋒時如何。師曰。落在什麼處(梁山云。落在汝眼裡)問不犯辭鋒時如何。師曰。天臺南嶽。曰便恁么時如何。師曰。江西湖南。

前臺州瑞巖師彥禪師法嗣

南嶽橫龍和尚。楚王馬氏請住金輪。僧問。如何是金輪第一句。師曰。鈍漢。問如何是

【現代漢語翻譯】 旋。師曰：『難下陳蕃（Chen Fan）之榻。』

廬山開先清耀禪師（Qingyao, Chan Master of Kaixian Temple on Mount Lu）。僧問：『如何是燈燈不絕？』師曰：『青楊翻遞植。』曰：『學人不會。』師曰：『無根樹下唱虛名。』問：『披雲一句師親唱，長慶（Changqing）今朝事若何？』師曰：『家家觀世音（Guanyin）。』問：『如何是披雲境？』師曰：『一瓶淥水安窗下，便當生涯度幾秋。』問：『如何是長慶境？』師曰：『堂里老僧頭雪白。』曰：『二境同歸應當別理。』師曰：『在處得人疑。』問：『古澗寒泉誰人能到？』師曰：『干。』曰：『恁么即到也。』師曰：『深多少？』

襄州奉國清海禪師（Qinghai, Chan Master of Fengguo Temple in Xiangzhou）。僧問：『青青翠竹儘是真如（Tathata）。如何是真如？』師曰：『點瓦成金客聞名不見形。』曰：『恁么即禮謝下去也。』師曰：『昔時妄想至今存。』問：『承古人云：見月休觀指，歸家罷問程。如何是家？』師曰：『試舉話頭看。』問：『放過即東道西說，不放過怎生道？』師曰：『二年同一春。』

昭州慈光和尚（Ciguang, the venerable monk of Zhao Prefecture）。僧問：『即心即佛誘誨之言，不涉前蹤如何指教？』師曰：『東西且置，南北事作么生？』曰：『恁么即學人罔測也。』師曰：『龍頭蛇尾。』

潭州保安師密禪師（Shimi, Chan Master of Bao』an Temple in Tanzhou）。僧問：『輥芥投鋒時如何？』師曰：『落在什麼處？』（梁山（Liangshan）云：『落在汝眼裡。』）問：『不犯辭鋒時如何？』師曰：『天臺（Tiantai）南嶽（Nanyue）。』曰：『便恁么時如何？』師曰：『江西（Jiangxi）湖南（Hunan）。』

前臺州瑞巖師彥禪師法嗣

南嶽橫龍和尚（Henglong, the venerable monk of Mount Nanyue）。楚王馬氏請住金輪（Jinlun）。僧問：『如何是金輪第一句？』師曰：『鈍漢。』問：『如何是』

【English Translation】 Xuan. The master said, 'It's difficult to lower Chen Fan's (Chen Fan) couch.'

Qingyao, Chan Master of Kaixian Temple on Mount Lu. A monk asked, 'What is the meaning of the lamp that never ceases to shine?' The master said, 'Green poplars are planted in alternating rows.' The monk said, 'This student does not understand.' The master said, 'Sing empty praises under a rootless tree.' The monk asked, 'The master personally sings the phrase 'piercing through the clouds,' what is Changqing's (Changqing) affair today?' The master said, 'Every family has Guanyin (Guanyin).' The monk asked, 'What is the state of piercing through the clouds?' The master said, 'A bottle of green water is placed under the window, and one can spend several autumns in this life.' The monk asked, 'What is the state of Changqing?' The master said, 'The old monk in the hall has snow-white hair.' The monk said, 'The two states return to the same place, there should be different principles.' The master said, 'Everywhere, people are suspicious.' The monk asked, 'Who can reach the cold spring in the ancient ravine?' The master said, 'Dry.' The monk said, 'So, it can be reached.' The master said, 'How deep is it?'

Qinghai, Chan Master of Fengguo Temple in Xiangzhou. A monk asked, 'The green bamboo is entirely Tathata (Tathata). What is Tathata?' The master said, 'Turning tiles into gold, guests hear the name but do not see the form.' The monk said, 'So, I will bow and thank you.' The master said, 'Past delusions still exist today.' The monk asked, 'The ancients said: When you see the moon, stop looking at the finger; when you return home, stop asking about the journey. What is home?' The master said, 'Try to raise a topic of conversation and see.' The monk asked, 'If you let it go, you talk about the east and the west; if you don't let it go, how do you say it?' The master said, 'Two years are the same spring.'

Ciguang, the venerable monk of Zhao Prefecture. A monk asked, 'The words of encouragement 'The mind itself is the Buddha,' without involving previous traces, how do you instruct?' The master said, 'Put aside east and west for now, what about north and south?' The monk said, 'So, this student cannot fathom it.' The master said, 'A dragon's head and a snake's tail.'

Shimi, Chan Master of Bao』an Temple in Tanzhou. A monk asked, 'What is it like when rolling mustard seeds onto a sword's edge?' The master said, 'Where does it fall?' (Liangshan (Liangshan) said, 'It falls into your eyes.') The monk asked, 'What is it like when not offending the sword's edge?' The master said, 'Tiantai (Tiantai) and Nanyue (Nanyue).' The monk said, 'What is it like at that moment?' The master said, 'Jiangxi (Jiangxi) and Hunan (Hunan).'

Successor of Chan Master Shiyan of Ruiyan Temple in Taizhou

Henglong, the venerable monk of Mount Nanyue. King Ma of Chu invited him to reside at Jinlun (Jinlun). A monk asked, 'What is the first phrase of Jinlun?' The master said, 'A dullard.' The monk asked, 'What is'

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金輪一隻箭。師曰。過也。問如何是祖燈。師曰。八風吹不滅。曰恁么即闇冥不生也。師曰。白日沒閑人。

溫州溫嶺瑞峰院神祿禪師福州福清人也。本邑天竺寺出家。得法于瑞巖久為侍者。后開山創院學侶依附。師有偈曰。

蕭然獨處意沉吟　　誰信無弦發妙音 　終日法堂唯靜坐　　更無人問本來心

時有朋彥上坐。躡前偈而問曰。如何是本來心。師召曰。朋彥。彥應諾。師曰。與老僧點茶來。彥於是信入(朋彥即廣法大師。後嗣天臺國師。住蘇州長壽)師太平興國元年示滅。壽百有五歲。

前懷州玄泉彥禪師法嗣

鄂州黃龍山晦機禪師清河人也。姓張氏。唐天祐中游化至此山。節帥施俸錢建法宇。奏賜紫衣號超慧大師。大張法席。僧問。不問祖佛邊事。如何是平常之事。師曰。我住山得十五年。問如何是和尚家風。師曰。琉璃缽盂無底。問如何是君王劍。師曰。不傷萬類。曰佩者如何。師曰。血濺梵天。曰大好不傷萬類。師便打。問佛在日為眾生說法。佛滅後有人說法也無。師曰。慚愧佛。問毛吞巨海芥納須彌。不是學人本分事。如何是學人本分事。師曰。封了合盤市裡揭。問切急相投請師通訊。師曰。火燒裙帶香。問如何是大疑底人。師曰。對坐盤中弓落盞。曰如何是不疑底人

【現代漢語翻譯】 現代漢語譯本：

金輪一隻箭。有僧問：『如何是金輪一隻箭？』 禪師說：『錯過了。』 又問：『如何是祖燈（指代代相傳的佛法）？』 禪師說：『八風（利、衰、毀、譽、稱、譏、苦、樂）吹不滅。』 僧說：『這樣說來，闇冥（指無明煩惱）就不會產生了。』 禪師說：『大白天沒有閑人（指沒有開悟的人）。』 溫州溫嶺瑞峰院神祿禪師，是福州福清人。在本地天竺寺出家。從瑞巖處得法，長期擔任侍者。後來開山建立寺院，學僧們紛紛依附。禪師有一首偈語： 『蕭然獨處意沉吟，誰信無弦發妙音，終日法堂唯**，更無人問本來心。』 當時有位朋彥上座，接著前面的偈語提問：『如何是本來心？』 禪師呼喚：『朋彥。』 朋彥應答。禪師說：『給老僧點茶來。』 朋彥於是深信領悟。（朋彥就是廣法大師，後來繼承天臺國師的地位，住在蘇州長壽寺）禪師在太平興國元年圓寂，享年一百零五歲。 前懷州玄泉彥禪師的法嗣 鄂州黃龍山晦機禪師，是清河人，姓張。唐朝天祐年間遊方弘化來到這座山。節度使用俸祿錢建造寺院，朝廷賜予紫衣，號稱超慧大師。大力弘揚佛法。有僧人問：『不問祖佛（指佛祖）那邊的事，如何是平常之事？』 禪師說：『我住山已經十五年了。』 問：『如何是和尚家風？』 禪師說：『琉璃缽盂沒有底。』 問：『如何是君王劍？』 禪師說：『不傷害萬類。』 僧人說：『佩戴這把劍的人如何？』 禪師說：『血濺梵天（指殺氣極重）。』 僧人說：『大好不傷害萬類。』 禪師便打了他。問：『佛在世的時候為眾生說法，佛滅度后還有人說法嗎？』 禪師說：『慚愧佛。』 問：『毛孔吞沒大海，芥子容納須彌山（形容佛法無邊），不是學人本分事，如何是學人本分事？』 禪師說：『封了合盤，市裡揭（指打破常規，直指本心）。』 問：『切急相投，請師父通訊（指開示）。』 禪師說：『火燒裙帶香（指事情緊急）。』 問：『如何是大疑底人（指有大疑惑的人）？』 禪師說：『對坐盤中弓落盞（指心神不定）。』 問：『如何是不疑底人（指沒有疑惑的人）？』

【English Translation】 English version:

A golden wheel, a single arrow. The master said, 'Missed it.' Someone asked, 'What is the ancestral lamp (referring to the Dharma transmitted through generations)?' The master said, 'The eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure) cannot extinguish it.' The monk said, 'In that case, darkness (referring to ignorance and afflictions) will not arise.' The master said, 'In broad daylight, there are no idle people (referring to those who are not enlightened).' Zen Master Shenlu of Ruifeng Temple in Wenling, Wenzhou, was a native of Fuqing, Fuzhou. He left home at Tianzhu Temple in his hometown. Having obtained the Dharma from Ruiyan, he served as an attendant for a long time. Later, he opened a mountain and established a monastery, and many monks gathered around him. The master had a verse: 'Alone in quiet contemplation, who believes that soundless music arises? All day long, the Dharma hall only **, yet no one asks about the original mind.' At that time, there was an upper seat named Pengyan, who followed up on the previous verse and asked, 'What is the original mind?' The master called out, 'Pengyan.' Pengyan responded. The master said, 'Bring tea to this old monk.' Pengyan then deeply believed and understood. (Pengyan was the Great Master Guangfa, who later succeeded the National Teacher of Tiantai and resided at Changshou Temple in Suzhou.) The master passed away in the first year of the Taiping Xingguo era, at the age of one hundred and five. A Dharma successor of Zen Master Xuanquan Yan of Qian Huaizhou Zen Master Huiji of Huanglong Mountain in Ezhou was a native of Qinghe, with the surname Zhang. During the Tianyou era of the Tang Dynasty, he traveled and propagated the Dharma to this mountain. The military governor used his俸祿 (fenglu, salary) to build a monastery, and the court bestowed a purple robe and the title of Great Master Chao Hui. He greatly promoted the Dharma. A monk asked, 'Not asking about the affairs of the ancestors and Buddhas (referring to the Buddha ancestors), what is ordinary matter?' The master said, 'I have lived on this mountain for fifteen years.' Asked, 'What is the family style of the abbot?' The master said, 'The crystal bowl has no bottom.' Asked, 'What is the king's sword?' The master said, 'It does not harm the myriad beings.' The monk said, 'What about the one who wears this sword?' The master said, 'Blood splatters the Brahma heavens (referring to extreme murderous intent).' The monk said, 'Great, it does not harm the myriad beings.' The master then struck him. Asked, 'When the Buddha was alive, he taught the Dharma to sentient beings. After the Buddha's Nirvana, is there anyone who still teaches the Dharma?' The master said, 'Ashamed of the Buddha.' Asked, 'A hair swallows the great ocean, a mustard seed contains Mount Sumeru (describing the boundlessness of the Dharma), is not the fundamental matter of a student, what is the fundamental matter of a student?' The master said, 'Seal the 合盤 (hepan, a kind of box), reveal it in the marketplace (referring to breaking conventions and directly pointing to the original mind).' Asked, 'In urgent need, please communicate (指開示, zhǐ kāishì, to give instructions) with the master.' The master said, 'Burning the skirt belt incense (指事情緊急, zhǐ shìqíng jǐnjí, referring to the urgency of the matter).' Asked, 'What is a person with great doubt (指有大疑惑的人, zhǐ yǒu dà yíhuò de rén, referring to a person with great doubts)?' The master said, 'Sitting opposite each other, the bow falls from the cup (指心神不定, zhǐ xīnshén bùdìng, referring to being restless).' Asked, 'What is a person without doubt (指沒有疑惑的人, zhǐ méiyǒu yíhuò de rén, referring to a person without doubts)?'

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。師曰。再坐盤中弓落盞。問風恬浪靜時如何。師曰。百丈竿頭五兩垂。師將順世有僧問。百年後缽囊子什麼人將去。師曰。一任將去。曰裡面事如何。師曰。線綻方知。曰什麼人得。師曰。待海燕雷聲即向汝道。言訖告寂。

洛京柏谷和尚僧問。普滋法雨時如何。師曰。有道傳天位不汲鳳凰池。問九旬禁足三月事如何。師曰。不墜蠟人機。

池州和龍和尚。僧問。如何是祖祖相傳底心。師曰。再三囑爾。問如何是從上宗旨。師曰。向阇梨口裡著到得么問省要處乞師一接。師曰。甚是省要。

懷州玄泉第二世和尚。僧問。辭窮理盡時如何。師曰。不入理豈同盡。問妙有玄珠如何取得。師曰。不似摩尼絕影艷。碧眼胡人豈能見。曰有口道不得時如何。師曰。三寸不能齊鼓韻。啞人解唱木人歌。

潞府妙勝玄密禪師。僧問。四山相向時如何。師曰。紅日不垂影暗地莫知音。曰學人不會。師曰。鶴透群峰何伸向背。問二龍爭珠時如何。師曰。力士無心獻奮迅卻沈光。問雪峰一曲千人唱。月里挑燈誰最明。師曰。無音和不齊明暗豈能收。

前福州羅山道閑禪師法嗣

洪州大寧院隱微禪師豫章新淦人也。姓楊氏。誕夕有光明貫室。年七歲依本邑石頭院道堅禪師出家。二十于開元寺智稱律師

受具。歷參宗匠至羅山。法寶大師導以師子在窟出窟之要。因之惺悟盤桓數稔。尋回江表。會龍泉邑宰李孟俊請居十善道場。始揚宗致。師上堂謂眾曰。還有騰空底么出來。眾無出者。師說偈曰。

騰空正是時　　應須眨上眉 　從茲出倫去　　莫待白頭兒

僧問。如何是十善橋。師曰險。曰過者如何。師曰喪。問資福和尚遷化向什麼處去也。師曰。草鞋破。問如何是黃梅一句。師曰。即今恁么生。曰如何通訊。師曰。九江路絕。問初心後學如何是學。師曰。頭戴天。曰畢竟如何。師曰。腳蹈地。問如何是法王劍。師曰露。曰還殺人也無。師曰。作么。問如何是龍泉劍。師曰。不出匣。曰便請出之。師曰。星辰失位。問國界安寧為什麼珠不現。師曰。落在什麼處。周廣順元年辛亥金陵李氏向德。召入居龍光禪苑(后改名奉先)暑覺寂禪師。暨建隆二年辛酉隨江南李氏至洪井。住大寧精舍重敷玄旨。其年十月示疾。二十七日剃髮澡身升堂辭眾安坐而逝。明年二月六日歸葬于吉州吉水縣。遵遺誡也。壽七十有六。臘五十六。謚玄寂禪師。塔曰常寂。

婺州明招德謙禪師。受羅山印記靡滯於一隅。激揚玄旨。諸耆宿皆畏其敏捷。後學鮮敢當其鋒者。師在泉州招慶大殿上。以手指壁畫問僧曰。那個是甚麼神。

【現代漢語翻譯】 現代漢語譯本 受具足戒后，他遍訪各地宗門大師，最終來到羅山。法寶大師引導他領悟了獅子在洞穴中和離開洞穴的關鍵。因此，他有所醒悟，並在那裡盤桓了數年。之後，他返回江表。適逢龍泉縣縣令李孟俊邀請他居住在十善道場，他才開始弘揚宗門宗旨。禪師上堂對眾人說：『還有能騰空的嗎？站出來！』眾人無人應答。禪師於是說偈語： 『騰空正是好時機，應須眉毛向上挑。從此超凡脫俗去，莫要等到白頭時。』 有僧人問：『如何是十善橋（比喻通往善行的道路）？』禪師說：『險。』僧人問：『過橋的人如何？』禪師說：『喪（指放下自我）。』有人問：『資福和尚遷化後去了哪裡？』禪師說：『草鞋破了（比喻無處可去）。』問：『如何是黃梅（指禪宗五祖弘忍）的一句（指禪宗的精髓）？』禪師說：『就是現在這樣。』問：『如何通訊（如何領會）？』禪師說：『九江路斷絕（比喻無法言傳）。』問：『初學者如何學習？』禪師說：『頭頂著天。』問：『究竟如何？』禪師說：『腳踏著地。』問：『如何是法王劍（比喻佛法的智慧）？』禪師說：『露（比喻顯而易見）。』問：『還殺人嗎？』禪師說：『作么（做什麼）？』問：『如何是龍泉劍（比喻鋒利的智慧）？』禪師說：『不出匣。』問：『請出匣。』禪師說：『星辰失位（比喻天下大亂）。』問：『國界安寧，為什麼珠（比喻佛性）不顯現？』禪師說：『落在什麼地方了？』 周廣順元年辛亥年，金陵李氏的向德，召請禪師入住龍光禪苑（后改名為奉先）。建隆二年辛酉年，禪師跟隨江南李氏來到洪井，住在寧精舍，重新闡述玄妙的宗旨。那年十月，禪師示現疾病，二十七日剃髮沐浴，升堂告別眾人，安然坐化。第二年二月六日，歸葬于吉州吉水縣，遵從了他的遺囑。享年七十六歲，僧臘五十六年。謚號玄寂禪師，塔名常寂。 婺州明招德謙禪師，得到羅山的印可，不拘泥於一處，激揚玄妙的宗旨。許多老修行都畏懼他的敏捷，後來的學人很少敢於和他辯論。禪師在泉州招慶大殿上，用手指著墻上的壁畫問僧人：『那個是什麼神？』

【English Translation】 English version Having received the precepts, he visited various masters of different schools, eventually arriving at Luoshan. Dharma Master Fabao guided him to understand the key of the lion being in and leaving the cave. Because of this, he had an awakening and stayed there for several years. Afterwards, he returned to Jiangbiao. Coincidentally, Li Mengjun, the magistrate of Longquan County, invited him to reside at the Shishandaochang (Ten Virtues Temple), where he began to promote the principles of his school. The master ascended the hall and said to the assembly: 'Is there anyone who can levitate? Come out!' No one came forward. The master then spoke a verse: 'Levitating is precisely the right time, you should raise your eyebrows. From this point on, transcend the ordinary, don't wait until you have white hair.' A monk asked: 'What is the Shishan Bridge (bridge of ten virtues)?' The master said: 'Dangerous.' The monk asked: 'What about those who cross it?' The master said: 'Loss (of self).' Someone asked: 'Where did the Venerable Zifu go after his passing?' The master said: 'The straw sandals are broken (nowhere to go).' Asked: 'What is Huangmei's (referring to the Fifth Patriarch Hongren) one sentence (the essence of Chan Buddhism)?' The master said: 'It is just like this now.' Asked: 'How to communicate (how to understand)?' The master said: 'The Jiujiang road is cut off (cannot be conveyed through words).' Asked: 'How should beginners learn?' The master said: 'Head wearing the sky.' Asked: 'What is it ultimately?' The master said: 'Feet treading the ground.' Asked: 'What is the Dharma King's sword (wisdom of Buddhism)?' The master said: 'Exposed (obvious).' Asked: 'Does it still kill people?' The master said: 'What to do (what for)?' Asked: 'What is the Longquan sword (sharp wisdom)?' The master said: 'Not out of the scabbard.' Asked: 'Please take it out.' The master said: 'The stars are out of position (the world is in chaos).' Asked: 'Why doesn't the pearl (Buddha-nature) appear when the country is peaceful?' The master said: 'Where did it fall?' In the first year of Guangshun of the Zhou Dynasty, the Xin Hai year, Xiangde of the Li family of Jinling, invited the master to reside in the Longguang Zen Monastery (later renamed Fengxian). In the second year of Jianlong, the Xin You year, the master followed the Li family of Jiangnan to Hongjing, residing in the Daning Hermitage, re-expounding the profound principles. In the tenth month of that year, the master manifested illness. On the twenty-seventh day, he shaved his head, bathed, ascended the hall to bid farewell to the assembly, and passed away peacefully in a seated position. On the sixth day of the second month of the following year, he was buried in Jishui County, Jizhou, following his will. He lived to the age of seventy-six, with fifty-six years as a monk. His posthumous title was Zen Master Xuanji, and his pagoda was named Changji. Zen Master Deqian of Mingzhao in Wuzhou, received the seal of approval from Luoshan, not sticking to one place, vigorously promoting the profound principles. Many senior practitioners feared his quick wit, and few later learners dared to debate with him. The master, in the Zhaoging Great Hall in Quanzhou, pointed to a mural on the wall and asked a monk: 'What is that god?'

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曰護法善神。師曰。沙汰時向什麼處去來。僧無對。師卻令僧去問演侍者演曰。汝什麼劫中遭此難來。其僧回舉似師。師曰。直饒演上座他后聚一千眾有什麼用處。僧乃禮拜請別語。師曰。什麼處去也。清八路舉仰山插鍬話問師。古人意在叉手處。意在插鍬處。師曰。清上座。清應諾。師曰。還曾夢見仰山么。清曰。不要下語只要上座商量。師曰。若要商量堂頭自有一千五百人老師在。師到雙巖。雙巖長老睹師風彩乃曰。某甲致一問問阇梨。若道得便舍院。道不得即不捨。金剛經云。一切諸佛及諸佛法皆從此經出。且道。此經是何人說。師曰。說與不說一時拈向那邊著。只如和尚決定喚什麼作此經。雙巖無對。師舉經云。一切賢聖皆以無為法而有差別。斯則以無為法為極則。憑何而有差別。且如差別是過不是過。若是過一切賢聖盡有過。若不是過決定喚什麼作差別。雙巖亦無語。師曰。雪峰道底。師在婺州智者寺居第一座。尋常不受凈水。主事僧問曰。因什麼不識觸凈水不肯受。師下床拈起凈瓶曰。遮個是凈。主事無語。師乃撲破凈瓶。師自爾道聲遐播。眾請居明招山開法。四來禪者盈于堂室。師謂眾曰。希逢一個下坡不走快便難逢。若有同生同死何妨一展。僧問。師子本出窟時如何。師曰。俊鷂趁不及。曰出窟后如

【現代漢語翻譯】 現代漢語譯本 護法善神問道：『沙汰（shata，佛教術語，意為篩選、辨別）時，你往哪裡去？』僧人無言以對。禪師便讓僧人去問演侍者。演侍者說：『你是什麼劫（kalpa，佛教時間單位，極長的時間）中遭遇此難的？』僧人回來將演侍者的話告訴禪師。禪師說：『即使演上座（senior monk）以後聚集一千人，又有什麼用呢？』僧人於是禮拜，請求禪師說出不同的見解。禪師說：『你往哪裡去？』 清八路舉仰山（Yangshan，禪宗大師）插鍬（chā qiāo，插鍬，指農事）的話問禪師：『古人的意思是在叉手（chā shǒu，佛教禮儀，雙手交叉于胸前）處，還是在插鍬處？』禪師說：『清上座。』清應諾。禪師說：『還曾夢見仰山嗎？』清說：『不要禪師下判斷，只要和禪師商量。』禪師說：『如果要商量，堂頭（táng tóu，禪堂的負責人）自己就有一千五百個老師在。』 禪師到雙巖（Shuangyan，地名）。雙巖長老（abbot）看到禪師的風采，便說：『我問禪師一個問題，如果禪師答得上來，我就捨棄這座寺院，如果答不上來，我就不捨棄。』《金剛經》（Diamond Sutra）云：『一切諸佛及諸佛法皆從此經出。』請問，這部經是誰說的？禪師說：『說與不說，一時都丟到那邊去。』只如和尚（héshang，對僧人的尊稱）您決定稱什麼為這部經？雙巖長老無言以對。禪師舉經文說：『一切賢聖皆以無為法而有差別。』這就是以無為法為最高準則。憑什麼而有差別？且說差別是對還是不對？如果是錯的，一切賢聖都有過錯。如果不是錯的，那您決定稱什麼為差別？雙巖長老也無話可說。禪師說：『雪峰（Xuefeng，禪宗大師）就是這樣說的。』 禪師在婺州（Wuzhou，地名）智者寺（Zhisizhe Temple）擔任第一座。平時不接受凈水。主事僧人問：『因為什麼不認識觸凈水而不肯接受？』禪師下床，拿起凈瓶說：『這個是凈。』主事僧人無語。禪師於是摔破凈瓶。禪師從此聲名遠播。大眾請禪師到明招山（Mingzhao Mountain）開法。四方禪者擠滿了殿堂。禪師對眾人說：『很難遇到一個不下坡不走，快速便捷的人。如果有同生共死的人，不妨一展身手。』僧人問：『獅子（師子，佛教中比喻佛陀）剛出窟時如何？』禪師說：『俊鷂（jùn yào，一種兇猛的鳥）也追趕不上。』僧人問：『出窟后如何？』

【English Translation】 English version A Dharma-protecting deity asked: 'When the shata (sifting, discerning) occurs, where do you go?' The monk was speechless. The Master then told the monk to ask Attendant Yan. Attendant Yan said: 'In what kalpa (aeon) did you encounter this difficulty?' The monk returned and told the Master what Attendant Yan had said. The Master said: 'Even if Senior Monk Yan gathers a thousand people in the future, what use would that be?' The monk then bowed and requested a different perspective. The Master said: 'Where are you going?' Qingbalu raised Yangshan's (Zen master) words about planting a hoe (chā qiāo, planting a hoe, referring to farming) to ask the Master: 'Was the ancient person's intention in folding their hands (chā shǒu, Buddhist etiquette, crossing hands in front of the chest), or in planting the hoe?' The Master said: 'Senior Monk Qing.' Qing responded. The Master said: 'Have you ever dreamed of Yangshan?' Qing said: 'I don't want the Master to make a judgment, I just want to discuss it with the Master.' The Master said: 'If you want to discuss it, the head of the hall (táng tóu, the person in charge of the Zen hall) himself has fifteen hundred teachers.' The Master arrived at Shuangyan (place name). The Elder (abbot) of Shuangyan, seeing the Master's demeanor, said: 'I will ask the Master a question. If the Master can answer it, I will abandon this monastery. If the Master cannot answer it, I will not abandon it.' The Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says: 'All Buddhas and all Buddha-dharmas come from this sutra.' Please tell me, who spoke this sutra? The Master said: 'Speaking or not speaking, throw it all over there at once.' Just what does the Abbot (héshang, a respectful term for monks) decide to call this sutra? The Elder of Shuangyan was speechless. The Master quoted the sutra: 'All sages are differentiated by the unconditioned dharma.' This is taking the unconditioned dharma as the ultimate principle. On what basis is there differentiation? And is differentiation right or wrong? If it is wrong, all sages are at fault. If it is not wrong, what do you decide to call differentiation? The Elder of Shuangyan was also speechless. The Master said: 'That's what Xuefeng (Zen master) said.' The Master was the first seat at Zhisizhe Temple in Wuzhou (place name). He usually did not accept pure water. The supervising monk asked: 'Why don't you recognize touching pure water and refuse to accept it?' The Master got out of bed, picked up the pure water bottle, and said: 'This is pure.' The supervising monk was speechless. The Master then smashed the pure water bottle. From then on, the Master's reputation spread far and wide. The assembly invited the Master to open the Dharma at Mingzhao Mountain (Mingzhao Mountain). Zen practitioners from all directions filled the halls. The Master said to the assembly: 'It is difficult to meet someone who doesn't go downhill and is quick and convenient. If there are those who share life and death, why not show their skills?' A monk asked: 'What is it like when a lion (師子, Buddhist metaphor for the Buddha) first comes out of its cave?' The Master said: 'Even a swift hawk (jùn yào, a kind of fierce bird) cannot catch up.' The monk asked: 'What is it like after coming out of the cave?'

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何。師曰。萬里正紛紛。曰欲出不出時如何。師曰險。曰向上事如何。師曰眨。問如何是透法身外一句子。師曰。北斗后翻身。問十二時中如何趣向。師曰。拋向金剛地上著。問文殊與維摩對譚何事。師曰。葛巾紗帽已拈向那邊著也。問如何是和尚家風。師曰。咬得著是好手。問無煙之火是什麼人向得。師曰。不惜眉毛底。曰和尚還向得么。師曰。汝道我有多少莖眉毛在。師見新到僧才上法堂。乃舉拂子卻擲下。其僧珍重便下去。師曰。作家作家。問全身佩劍時如何。師曰。忽遇正恁么時又作么生僧無對。師問國泰瑫和尚。古人道俱胝只念三行咒。便得名超一切人。作么生與他拈卻三行咒。便得名超一切人。國泰豎起一指。師曰。不因今日爭識得瓜洲客。師有師叔在廨院患甚。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么。師乃回信曰。頂門上中此金剛箭透過那邊去也。有一僧曾在師法席。辭去住庵一年。後來禮拜曰。古人道。三日不相見莫作舊時看。師乃露胸問曰。汝道我有多少莖蓋膽毛。僧無對。師卻問。汝什麼時離庵。曰今朝。師曰。來時折腳鐺子分付與阿誰。僧又無語。師乃喝出。問承。師有言。我住明招頂興傳古佛心。如何是明招頂。師曰。換卻眼。曰如何是古佛心。師曰

【現代漢語翻譯】 現代漢語譯本 問：什麼是『何』（什麼）？ 師父說：『萬里正紛紛』（萬里之內，世事紛亂）。 問：『欲出不出時如何』（想出離又未能出離的時候怎麼樣）？ 師父說：『險』（危險）。 問：『向上事如何』（更進一步的事情怎麼樣）？ 師父說：『眨』（一眨眼）。 問：『如何是透法身外一句子』（什麼是超越法身之外的一句話）？ 師父說：『北斗后翻身』（北斗星在後面翻身）。 問：『十二時中如何趣向』（一天十二個時辰中如何趨向）？ 師父說：『拋向金剛地上著』（拋向金剛地上）。 問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對譚何事』（文殊菩薩和維摩詰對談什麼事情）？ 師父說：『葛巾紗帽已拈向那邊著也』（葛布頭巾和紗帽已經放在那邊了）。 問：『如何是和尚家風』（什麼是和尚的家風）？ 師父說：『咬得著是好手』（咬得住才是好手）。 問：『無煙之火是什麼人向得』（沒有煙的火是什麼人能夠趨向的）？ 師父說：『不惜眉毛底』（不吝惜眉毛的人）。 問：『和尚還向得么』（和尚您能趨向嗎）？ 師父說：『汝道我有多少莖眉毛在』（你說我有多少根眉毛）？ 師父看見新來的僧人剛上法堂，於是舉起拂塵又扔下。那僧人很珍重地就下去了。師父說：『作家作家』（行家，行家）。 問：『全身佩劍時如何』（全身佩戴寶劍的時候怎麼樣）？ 師父說：『忽遇正恁么時又作么生』（忽然遇到正是這樣的時候又怎麼辦）？僧人無言以對。 師父問國泰瑫和尚：『古人道俱胝（Koti，一位禪師的名字）只念三行咒，便得名超一切人。作么生與他拈卻三行咒，便得名超一切人』（古人說俱胝禪師只念三行咒，就能夠名聲超越一切人。怎麼樣為他去掉三行咒，也能讓他名聲超越一切人）？ 國泰豎起一指。師父說：『不因今日爭識得瓜洲客』（不是因為今天，怎麼能認識瓜洲的客人）。 師父有一位師叔在官府生了重病，附信來問：『某甲（我自己）有此大病，如今正受疼痛，一切處安置伊不得，還有人救得么』（我得了這個大病，現在正在受疼痛，無論如何都無法安置它，還有人能救我嗎）？ 師父於是回信說：『頂門上中此金剛箭透過那邊去也』（頭頂上這支金剛箭已經穿透到那邊去了）。 有一位僧人曾經在師父的法席下，辭別后住庵一年。後來禮拜說：『古人道，三日不相見莫作舊時看』（古人說，三天不見就不要用老眼光看人）。 師父於是露出胸膛問：『汝道我有多少莖蓋膽毛』（你說我有多少根蓋住膽的毛）？僧人無言以對。 師父又問：『汝什麼時離庵』（你什麼時候離開庵的）？ 答：『今朝』（今天早上）。 師父說：『來時折腳鐺子分付與阿誰』（來的時候，把斷了腳的鐺子交給誰了）？僧人又無語。師父於是喝斥他出去。 問：承蒙師父有言：『我住明招頂興傳古佛心』（我住在明招頂，興盛地傳揚古佛的心）。『如何是明招頂』（什麼是明招頂）？ 師父說：『換卻眼』（換掉眼睛）。 問：『如何是古佛心』（什麼是古佛心）？ 師父說：

【English Translation】 English version Question: What is 'What'? The master said: 'Ten thousand miles are in turmoil.' Question: 'What about when one wants to leave but cannot?' The master said: 'Dangerous.' Question: 'What about the matter of going further?' The master said: 'Blink.' Question: 'What is a phrase beyond the Dharmakaya (Dharma body)?' The master said: 'The Big Dipper turns over behind.' Question: 'How to proceed during the twelve periods of the day?' The master said: 'Throw it onto the Vajra (diamond) ground.' Question: 'What did Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) discuss?' The master said: 'The Ge Jin (coarse cloth) turban and gauze hat have already been placed over there.' Question: 'What is the family style of the monk?' The master said: 'A good hand is one who can bite it.' Question: 'Who can approach the smokeless fire?' The master said: 'One who does not begrudge their eyebrows.' Question: 'Can the monk approach it?' The master said: 'How many eyebrow hairs do you say I have?' The master saw a newly arrived monk just entering the Dharma hall, so he raised his whisk and then threw it down. The monk respectfully withdrew. The master said: 'Expert, expert.' Question: 'What about when one is fully armed with a sword?' The master said: 'What to do if you suddenly encounter such a situation?' The monk had no reply. The master asked Monk Guotai Tao: 'The ancients said that Koti (Koti, the name of a Zen master) only recited a three-line mantra and thus gained fame surpassing all others. How can we take away his three-line mantra and still have him gain fame surpassing all others?' Guotai raised one finger. The master said: 'If not for today, how would I recognize the guest from Guazhou?' The master had a junior uncle who was seriously ill in the government office, and he sent a letter asking: 'I have this great illness, and now I am suffering pain. I cannot place it anywhere. Is there anyone who can save me?' The master replied in a letter: 'This Vajra arrow on the top of your head has pierced through to the other side.' There was a monk who had been under the master's Dharma seat, and after leaving, lived in a hermitage for a year. Later, he paid respects and said: 'The ancients said, do not look at someone with old eyes after three days of not seeing them.' The master then exposed his chest and asked: 'How many hairs covering the gallbladder do you say I have?' The monk had no reply. The master then asked: 'When did you leave the hermitage?' Answer: 'This morning.' The master said: 'Who did you entrust the broken-legged pot to when you came?' The monk was again speechless. The master then shouted him out. Question: I heard the master say: 'I live on Mingzhao Peak, flourishingly transmitting the mind of the ancient Buddha.' What is Mingzhao Peak? The master said: 'Change your eyes.' Question: 'What is the mind of the ancient Buddha?' The master said:

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。汝還氣急么。問學人拏雲攫浪上來請師展缽。師曰。拶破汝頂。曰也須仙陀去。師乃棒趁出。師別有頌。示眾曰。

明招一拍和人希　　此是真宗上妙機 　石火瞥然何處去　　朝生鳳子合應知

師住明招山四十載。語句流佈諸方。將欲遷化上堂告眾囑付。其夜展足問侍者曰。昔釋迦如來展開雙足放百寶光明。汝道吾今放多少。侍者曰。昔日鶴林今日和尚。師以手拂眉曰。莫孤負么。又說偈曰。

驀刀叢里逞全威　　汝等應當善護持 　火里鐵牛生犢子　　臨岐誰解湊吾機

偈畢安坐寂然長往。今塔院存焉。

衡州華光范禪師。僧問。靈臺不立還有出身處也無。師曰有。曰如何是出身處。師曰出。問如何是西來意。師曰道。問如何是佛法大意。師曰驗。問牛頭未見四祖時如何。師曰自由。自在。曰見后如何。師曰。自由自在。問如何是佛法中事。師曰了。

福州羅山紹孜禪師上堂。有數僧爭出問話。師曰。但一時出來問待老僧一時答卻。僧便問。學人一齊問請師一齊答。師曰得。問學人乍入叢林。祖師的的意請師直指。師曰好。

西川慧禪師初參羅山(見十七卷羅山章)。羅山問。什麼處來。師曰。遠離西蜀近發開元。即今事作么生。羅山揖曰。喫茶去師良久無言。羅山曰

【現代漢語翻譯】 現代漢語譯本： 你還氣喘吁吁嗎？有學人想憑藉高超的本領來請老師開示，說：『請老師展開缽盂。』 老師說：『我要擊碎你的頭頂。』 學人說：『那我也要像仙陀一樣離開。』 老師就用棒子驅趕他出去。老師另外作了一首偈頌，向大眾開示說：

『明招的這一擊很少有人能領會， 這才是真宗最玄妙的機鋒。 石火電光一閃，又到哪裡去了呢？ 早生的鳳凰之子應該明白這個道理。』

老師在明招山住了四十年，他的言語流傳到各處。將要圓寂的時候，上堂告訴大眾並囑咐後事。當天晚上，伸開雙腳問侍者說：『過去釋迦如來展開雙足，放出百寶光明，你說我現在放出多少？』 侍者說：『過去是鶴林，現在是和尚。』 老師用手拂了拂眉毛說：『不要辜負了它啊。』 又說偈語：

『在刀劍叢林中展現全部的威風， 你們應當好好地守護保持。 火中鐵牛生下小牛犢， 面臨岔路口，誰能理解我的玄機？』

說完偈語，老師安然端坐，寂然圓寂。現在的塔院還在。

衡州華光范禪師。有僧人問：『靈臺不設立，還有超脫之處嗎？』 老師說：『有。』 僧人問：『如何是超脫之處？』 老師說：『出。』 問：『如何是西來意（Bodhidharma帶來的禪宗真意）？』 老師說：『道。』 問：『如何是佛法大意？』 老師說：『驗。』 問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』 老師說：『自由自在。』 問：『見后如何？』 老師說：『自由自在。』 問：『如何是佛法中的事？』 老師說：『了。』

福州羅山紹孜禪師上堂。有幾個僧人爭先恐後地出來問話。老師說：『你們一起出來問，等老僧我一起回答你們。』 僧人就問：『學人們一起問，請老師一起回答。』 老師說：『可以。』 問：『學人剛入叢林，請老師直指祖師的的意（祖師禪的真正意圖）。』 老師說：『好。』

西川慧禪師最初參訪羅山(Luoshan)（見第十七卷羅山章）。羅山(Luoshan)問：『從哪裡來？』 慧禪師說：『遠離西蜀，最近從開元出發。』 羅山(Luoshan)問：『現在的事情怎麼樣？』 羅山(Luoshan)作揖說：『喫茶去。』 慧禪師沉默了很久沒有說話。羅山(Luoshan)說：

【English Translation】 English version: Are you still panting? A student, wanting to demonstrate his extraordinary abilities, came to ask the teacher for instruction, saying, 'Please, teacher, unfold your bowl.' The teacher said, 'I will smash your head.' The student said, 'Then I must leave like a 'sentuo' (仙陀, a type of medicine or food, implying escape or transformation).' The teacher then chased him out with a stick. The teacher also composed a verse, instructing the assembly, saying:

'The single strike of Mingzhao (明招, name of the mountain where the teacher resided) is rarely understood, This is the supreme and subtle mechanism of the true sect. Where does the flash of flint and lightning go? The early-born phoenix child should understand this principle.'

The teacher lived on Mingzhao Mountain (明招山) for forty years, and his words spread everywhere. When he was about to pass away, he ascended the hall to inform the assembly and entrust them with his affairs. That night, he stretched out his feet and asked the attendant, 'In the past, Shakyamuni Tathagata (釋迦如來) stretched out his feet and emitted hundreds of treasures of light. How much do you say I am emitting now?' The attendant said, 'In the past it was the Crane Forest (鶴林, the place where Buddha entered Nirvana), today it is the Abbot.' The teacher brushed his eyebrows with his hand and said, 'Don't let it down.' He also spoke a verse:

'Displaying full power in the forest of swords, You should all diligently protect and maintain it. The iron ox in the fire gives birth to a calf, At the crossroads, who can understand my mechanism?'

After reciting the verse, the teacher sat peacefully and passed away silently. The present pagoda courtyard still exists.

Hengzhou Huaguang Fan (衡州華光范) Zen Master. A monk asked, 'If the spiritual platform is not established, is there still a place to transcend?' The teacher said, 'Yes.' The monk asked, 'What is the place to transcend?' The teacher said, 'Out.' Asked, 'What is the meaning of the 'coming from the West' (西來意, the meaning of Zen brought by Bodhidharma)?' The teacher said, 'The Way.' Asked, 'What is the great meaning of the Buddha-dharma?' The teacher said, 'Verification.' Asked, 'What was Niu-tou (牛頭, Fazong Zen Master) like before he saw the Fourth Patriarch (四祖, Daoxin Zen Master)?' The teacher said, 'Free and at ease.' Asked, 'What was he like after seeing him?' The teacher said, 'Free and at ease.' Asked, 'What is the matter within the Buddha-dharma?' The teacher said, 'Understood.'

Fuzhou Luoshan Shaozi (福州羅山紹孜) Zen Master ascended the hall. Several monks eagerly came forward to ask questions. The teacher said, 'You all come out together to ask, and I, the old monk, will answer you all together.' The monks then asked, 'We students ask together, please teacher answer together.' The teacher said, 'Alright.' Asked, 'We students have just entered the monastery, please teacher directly point out the meaning of the Patriarchs (祖師的的意, the true intention of Patriarchal Zen).' The teacher said, 'Good.'

Xi Chuan Hui (西川慧) Zen Master initially visited Luoshan (羅山) (see Luoshan chapter in Volume 17). Luoshan (羅山) asked, 'Where do you come from?' The Zen Master said, 'Far from Western Shu (西蜀), recently departing from Kaiyuan (開元).' Luoshan (羅山) asked, 'How are things now?' Luoshan (羅山) bowed and said, 'Go have tea.' The Zen Master remained silent for a long time without speaking. Luoshan (羅山) said:

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。秋氣稍暖去。羅山來日上堂。師出問。豁開戶牖當軒者誰。羅山乃喝。師良久。羅山曰。毛羽未備且去(一本云。初參羅山。才禮拜起。山云。甚處來。師云。遠離西蜀。近發開元。卻近前云。即今事作么生。羅山揖云喫茶去。師擬議間。羅山云。秋氣稍暖出去。師到法堂自嘆云。我在西川峨眉山腳下。拾得一隻蓬蒿箭。擬擬亂天下。今日到福建道陳老師寨里。弓折箭盡去也。休休。羅山明日昇堂。師又出問。豁開戶牖當軒者誰。山便喝。師無對。山云。羽毛未備翼。梢未全且去)。師因而摳衣久承印記。后謁臺州勝光。光在繩床上坐。師直入到身邊叉手立光問。什麼處來。師曰猶待答話在。師便下去。光拈得拄杖拂子下。僧堂前見師提起拂子問曰。阇梨喚遮個作什麼。師曰。敢死喘氣。光低頭歸方丈。

建州白雲令弇和尚。師上堂謂眾曰。遣往先生門誰云對喪主珍重。僧問。己事未明以何為驗。師曰。木鏡照素容。曰驗后如何。師曰。不爭多。問三臺有請四眾臨筵。既處當仁請師一唱。師曰。要唱即不難。曰便請師唱。師曰。夜靜水清魚不食滿船空載月明歸。

虔州天竺義澄常真禪師。初參羅山棲泊數載。后因羅山在疾。師問。百年後忽有人。問和尚以何指示。羅山乃放身便倒。師從此契悟。僧問。

【現代漢語翻譯】 現代漢語譯本：秋天的涼意漸漸消退，天氣稍微轉暖。羅山（Luoshan，禪師名）第二天要升堂說法。禪師（指文字中的『師』，下同）出來提問：『敞開門窗，正對著天空的是誰？』羅山便大喝一聲。禪師沉默了很久。羅山說：『羽毛尚未豐滿，還是離開吧。』（另一版本記載：禪師初次參拜羅山，剛要禮拜起身，羅山便問：『從哪裡來？』禪師說：『遠離西蜀，最近從開元而來。』然後走上前問：『現在這件事該如何是好？』羅山作揖說：『去喝茶吧。』禪師猶豫之際，羅山說：『秋天的涼意漸漸消退，離開吧。』禪師來到法堂，感嘆道：『我在西川峨眉山腳下，撿到一支蓬蒿箭，想要擾亂天下。今天來到福建道陳老師的寨子里，弓也折斷了，箭也用盡了，算了吧，算了吧。』羅山第二天升堂，禪師又出來提問：『敞開門窗，正對著天空的是誰？』羅山便大喝一聲。禪師無言以對。羅山說：『羽毛尚未豐滿，翅膀尚未長全，還是離開吧。』）禪師因此整理衣襟，長久地接受印證。後來拜訪臺州勝光（ShengGuang，禪師名），勝光在繩床上坐著。禪師直接走到他身邊，叉手站立。勝光問：『從哪裡來？』禪師說：『還等著回答嗎？』禪師便下去了。勝光拿起拄杖拂子走下繩床，在僧堂前看見禪師，提起拂子問道：『阇梨（Sheli，梵語，意為弟子）叫這個做什麼？』禪師說：『敢死喘氣。』勝光低頭回到方丈。 建州白雲令弇（Yan，人名）和尚。禪師升堂對眾人說：『派遣往先生門，誰說對喪主珍重？』僧人問道：『自己這件事尚未明白，以什麼作為驗證？』禪師說：『木鏡照素容。』僧人說：『驗證之後如何？』禪師說：『不爭多。』僧人問：『三臺有請，四眾臨筵，既然身處當仁不讓的位置，請禪師唱一曲。』禪師說：『要唱並不難。』僧人說：『請禪師唱吧。』禪師說：『夜靜水清魚不食，滿船空載月明歸。』 虔州天竺義澄（Yicheng，人名）常真禪師。最初參拜羅山，在那裡住了幾年。後來因為羅山生病，禪師問：『百年之後，如果有人問和尚您用什麼來指示？』羅山便放身倒下。禪師從此契悟。僧人問道。

【English Translation】 English version: As the autumn coolness gradually fades and the weather turns slightly warmer, Luoshan (name of a Chan master) is scheduled to ascend the Dharma hall the next day to deliver a sermon. The Chan master (referring to '師' in the text, same below) comes out and asks: 'Who is it that stands directly facing the sky with the windows and doors wide open?' Luoshan then shouts loudly. The Chan master remains silent for a long time. Luoshan says: 'Your feathers are not yet fully grown, you should leave.' (Another version records: The Chan master first pays respects to Luoshan, and as he is about to rise after bowing, Luoshan asks: 'Where do you come from?' The Chan master says: 'Far from Western Sichuan, recently from Kaiyuan.' Then he steps forward and asks: 'How should this matter be handled now?' Luoshan bows and says: 'Go have some tea.' As the Chan master hesitates, Luoshan says: 'The autumn coolness is gradually fading, you should leave.' The Chan master comes to the Dharma hall and laments: 'I found an artemisia arrow at the foot of Mount Emei in Western Sichuan, intending to disrupt the world. Today, I have come to Teacher Chen's stronghold in Fujian Province, and both the bow is broken and the arrows are exhausted. Let it be, let it be.' Luoshan ascends the hall the next day, and the Chan master comes out again and asks: 'Who is it that stands directly facing the sky with the windows and doors wide open?' Luoshan then shouts loudly. The Chan master is speechless. Luoshan says: 'Your feathers are not yet fully grown, your wings are not yet complete, you should leave.') The Chan master therefore adjusts his robes and receives the seal of approval for a long time. Later, he visits ShengGuang (name of a Chan master) of Taizhou, who is sitting on a rope bed. The Chan master goes directly to his side and stands with his hands folded. ShengGuang asks: 'Where do you come from?' The Chan master says: 'Are you still waiting for an answer?' The Chan master then goes down. ShengGuang picks up a staff and whisk and comes down from the rope bed. He sees the Chan master in front of the monks' hall, raises the whisk and asks: 'What does the Shali (Sheli, Sanskrit, meaning disciple) call this?' The Chan master says: 'Daring to breathe to death.' ShengGuang lowers his head and returns to his abbot's room. Venerable Yan (personal name) of Baiyun Ling in Jianzhou. The Chan master ascends the hall and says to the assembly: 'Dispatching to the gate of the late master, who says to cherish the bereaved?' A monk asks: 'If one's own matter is not yet clear, what should be taken as verification?' The Chan master says: 'A wooden mirror reflects a plain face.' The monk says: 'What happens after verification?' The Chan master says: 'Not much to contend for.' A monk asks: 'The Three Platforms invite, the four assemblies attend the banquet. Since you are in a position of not shirking responsibility, please sing a song, Master.' The Chan master says: 'It is not difficult to sing.' The monk says: 'Please sing, Master.' The Chan master says: 'The night is quiet, the water is clear, the fish do not eat, the boat is full, carrying the bright moon home.' Chan Master Yicheng (personal name) Changzhen of Tianzhu in Qianzhou. He initially paid respects to Luoshan and stayed there for several years. Later, because Luoshan was ill, the Chan master asked: 'After a hundred years, if someone asks the Venerable what you use to instruct?' Luoshan then falls down. The Chan master attains enlightenment from this. A monk asks.

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如何是佛法大意。師曰。寒暑相催。問聖皇請命大眾臨筵。請師舉。師曰。領領。曰恁么即人天有賴也。師曰。汝作么生。

吉州清平惟曠真寂禪師。師上堂云。不動神情便有輸贏之意。還有么出來。時有僧出禮拜。師云。不是作家出去。僧問。如何是第一句。師曰。要頭將取去。問如何是活人劍。師曰。會么。曰如何是殺人刀。師叱之。問如何是師子兒。師曰。毛頭排宇宙。

婺州金柱義昭和尚。僧問。如何是和尚家風。師曰。開門作活。僧云。忽遇賊來又怎麼生。師曰然。有新到僧參。師揭簾以手作除帽子勢。僧擬欲近前。師云。賺殺人。師因事而有頌曰。

虎頭生角人難措　　石火電光須密佈 　假饒烈士也應難　　蒙底那能解差互

潭州谷山和尚。僧問。省要處乞師一言。師乃起去。問羚羊掛角時如何。師曰。爾向什麼處覓曰掛角后如何。師曰走。

湖南瀏陽道吾山從盛禪師。師初住高安龍回。有僧問。如何是覿面事。師曰。新羅國去也。問如何是龍回家風。師曰。縱橫射直。問如何是靈源。師曰。嫌什麼。曰近者如何。師曰。如人飲水。問窮子投師乞師拯濟。師曰。莫是屈著汝么。曰爭奈窮何。師曰。大有人見。

福州羅山義因禪師。師上堂示眾曰。若是宗師門下客必

【現代漢語翻譯】 現代漢語譯本： 問：什麼是佛法的大意？ 師父說：寒冷和炎熱互相催促（交替）。 問：聖皇（指皇帝）和大眾來臨法筵，請師父開示。 師父說：領會，領會。 問：這樣說來，人天（人和天神）都依賴您了。 師父說：你怎麼樣（理解）？

吉州清平惟曠真寂禪師。 師父上堂開示說：不動聲色，便有了輸贏的念頭。還有人要出來（較量）嗎？ 當時有個僧人出來禮拜。 師父說：不是內行，出去。 僧人問：如何是第一句（真諦）？ 師父說：要頭就拿去。 問：如何是活人劍？ 師父說：會嗎？ 問：如何是殺人刀？ 師父呵斥他。 問：如何是獅子兒？ 師父說：毛頭小子排布宇宙。

婺州金柱義昭和尚。 僧人問：如何是和尚的家風？ 師父說：開門做活（自由自在）。 僧人說：忽然遇到賊來了怎麼辦？ 師父說：當然（就應對）。 有新來的僧人蔘拜。 師父撩起簾子，用手做出摘帽子的姿勢。 僧人想要上前。 師父說：騙死人。 師父因事而作頌說：

『虎頭生角人難措，石火電光須密佈，假饒烈士也應難，蒙底那能解差互。』

潭州谷山和尚。 僧人問：在緊要關頭，請師父說一句。 師父於是起身離開。 問：羚羊掛角時如何？ 師父說：你向什麼地方尋找？ 問：掛角后如何？ 師父說：走。

湖南瀏陽道吾山從盛禪師。 師父最初住在高安龍回。 有僧人問：如何是覿面事？ 師父說：新羅國去也。 問：如何是龍回家風？ 師父說：縱橫射直。 問：如何是靈源？ 師父說：嫌什麼？ 問：接近它如何？ 師父說：如人飲水。 問：窮困的兒子投靠師父，乞求師父救濟。 師父說：莫非是委屈了你嗎？ 問：怎奈貧窮啊。 師父說：大有人看見。

福州羅山義因禪師。 師父上堂向大眾開示說：如果是宗師門下的弟子，必定...

【English Translation】 English version: Question: What is the main idea of Buddha Dharma? The Master said: Cold and heat urge each other on (alternate). Question: The Holy Emperor (referring to the emperor) and the assembly come to the Dharma banquet, please Master enlighten us. The Master said: Understand, understand. Question: In that case, humans and gods rely on you. The Master said: How do you (understand)?

Chan Master Weikuang Zhenji of Qingping in Jizhou. The Master ascended the hall and said: Without moving your expression, you have the intention of winning or losing. Is there anyone who wants to come out (to compete)? At that time, a monk came out to bow. The Master said: Not an expert, go out. The monk asked: What is the first sentence (ultimate truth)? The Master said: If you want a head, take it. Question: What is the sword that gives life? The Master said: Do you understand? Question: What is the sword that kills? The Master scolded him. Question: What is the lion cub? The Master said: A hairy kid arranges the universe.

Monk Yizhao of Jinzhu in Wuzhou. The monk asked: What is the family style of the abbot? The Master said: Open the door and make a living (free and at ease). The monk said: What if a thief suddenly comes? The Master said: Of course (respond accordingly). A new monk came to visit. The Master lifted the curtain and made a gesture of taking off his hat with his hand. The monk wanted to step forward. The Master said: Deceiving people to death. The Master composed a verse based on the event:

'It's hard to deal with a tiger's head with horns, sparks from flint and lightning must be densely arranged, even a martyr would find it difficult, how can a fool understand the difference?'

Monk Gushan of Tanzhou. The monk asked: At the crucial moment, please say a word, Master. The Master then got up and left. Question: What about when the antelope hangs its horns? The Master said: Where are you looking for it? Question: What about after hanging the horns? The Master said: Go.

Chan Master Congsheng of Daowu Mountain in Liuyang, Hunan. The Master first lived in Longhui, Gaoan. A monk asked: What is the matter at hand? The Master said: Go to Silla. Question: What is the family style of Longhui? The Master said: Shoot straight in all directions. Question: What is the spiritual source? The Master said: What do you dislike? Question: What about approaching it? The Master said: Like a person drinking water. Question: A poor son relies on the Master, begging the Master for relief. The Master said: Could it be that you are wronged? Question: What about poverty? The Master said: Many people see it.

Chan Master Yiyin of Luoshan in Fuzhou. The Master ascended the hall and instructed the assembly: If you are a disciple of the master, you must...

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不怪于羅山。珍重。僧問。承古人有言。自從認得曹溪路了知生死不相關。曹溪即不問。如何是羅山路。師展兩手。僧曰。恁么即一路得通諸路亦然。曰什麼諸路。僧近前立。師曰。靈鶴煙霄外鈍鳥不離窠。問承教中有言。須法身萬象俱寂。隨智用萬象齊生。如何是萬象俱寂。師曰。有什麼。曰如何是萬象齊生。師曰。繩床椅子。

灌州靈巖和尚。僧問。如何是道中寶。師曰。地傾東南天高西北。曰學人不會。師曰。落照機前異。師頌石鞏接三平曰。

解擘當胸箭　　因何只半人 　為從途路曉　　所以不全身

吉州匡山和尚。師有示徒頌曰。

匡山路　　匡山路　　巖崖險峻人難措 　遊人擬議隔千山　　一句分明超佛祖

又有白牛頌曰。

我有古壇真白牛　　父子藏來經幾秋 　出門直透孤峰頂　　回來暫跨虎溪頭

福州興聖重滿禪師。上堂示眾曰。覿面分付不待文宣。對眼投機喚作參玄上士。若能如此所以宗風不墜。僧問。如何是宗風不墜底句。師曰。老僧不忍。問昔日靈山會裡。今朝興聖筵中。和尚親傳如何舉唱。師曰。欠汝一問。

潭州寶應清進禪師僧問如何是實相師曰沒卻汝問至理無言如何通訊師曰千差萬別曰得力處乞師指示師曰瞌睡漢。

前安州白

【現代漢語翻譯】 現代漢語譯本 不怪羅山（Luoshan，地名）。珍重。 僧人問：『承蒙古人有言，自從認得曹溪（Caoxi，六祖慧能弘法的道場）路，了知生死不相關。曹溪暫且不問，如何是羅山路？』 禪師展開雙手。 僧人說：『既然如此，那麼一路通則路路通。』 禪師說：『什麼諸路？』 僧人走近站立。 禪師說：『靈鶴翱翔于煙霄之外，遲鈍的鳥兒不離自己的巢穴。』 僧人問：『承蒙教誨中有言，須得法身（Dharmakaya）萬象俱寂，隨智用萬象齊生。如何是萬象俱寂？』 禪師說：『有什麼？』 僧人問：『如何是萬象齊生？』 禪師說：『繩床椅子。』

灌州靈巖和尚（Lingyan，人名）。僧人問：『如何是道中寶？』 禪師說：『地傾東南，天高西北。』 僧人說：『學人不會。』 禪師說：『落照機前異。』 禪師頌石鞏（Shigong，人名）接三平（Sanping，人名）說：

『解擘當胸箭， 因何只半人？ 為從途路曉， 所以不全身。』

吉州匡山和尚（Kuangshan，地名）。禪師有示徒頌說：

『匡山路， 匡山路， 巖崖險峻人難措。 遊人擬議隔千山， 一句分明超佛祖。』

又有白牛頌說：

『我有古壇真白牛， 父子藏來經幾秋。 出門直透孤峰頂， 回來暫跨虎溪頭。』

福州興聖重滿禪師（Xingsheng，地名）。上堂向大眾開示說：『覿面分付，不待文宣（Wenxuan，孔子）。對眼投機，喚作參玄上士。若能如此，所以宗風不墜。』 僧人問：『如何是宗風不墜底句？』 禪師說：『老僧不忍。』 僧人問：『昔日靈山會裡（Lingshanhui，佛陀說法的集會），今朝興聖筵中，和尚親傳如何舉唱？』 禪師說：『欠汝一問。』

潭州寶應清進禪師（Baoying，地名）。僧人問：『如何是實相（Reality）？』 禪師說：『沒卻汝問。』 『至理無言，如何通訊？』 禪師說：『千差萬別。』 『得力處乞師指示。』 禪師說：『瞌睡漢。』

前安州白（Bai，地名）

【English Translation】 English version Don't blame Luoshan (Luoshan, place name). Take care. A monk asked: 'I heard the ancients say, 'Since recognizing the road to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), I know that birth and death are unrelated.' Caoxi is not asked for the moment, what is the road to Luoshan?' The Zen master spread out both hands. The monk said: 'If so, then one road leads to all roads.' The Zen master said: 'What all roads?' The monk stepped forward and stood. The Zen master said: 'The clever crane soars beyond the clouds, the dull bird does not leave its nest.' The monk asked: 'I heard in the teachings, one must have the Dharmakaya (Dharmakaya) where all phenomena are still, and with the use of wisdom, all phenomena arise together. What is the stillness of all phenomena?' The Zen master said: 'What is there?' The monk asked: 'What is the simultaneous arising of all phenomena?' The Zen master said: 'Rope bed and chair.'

Lingyan (Lingyan, person's name), the abbot of Guanzhou. A monk asked: 'What is the treasure in the Way?' The Zen master said: 'The earth tilts to the southeast, the sky is high in the northwest.' The monk said: 'This student does not understand.' The Zen master said: 'The setting sun is different before the machine.' The Zen master praised Shigong (Shigong, person's name) receiving Sanping (Sanping, person's name) saying:

'Able to split the arrow in the chest, Why only half a person? Because understanding comes from the road, Therefore, not the whole body.'

Kuangshan (Kuangshan, place name), the abbot of Jizhou. The Zen master had a verse for his disciples saying:

'The road to Kuangshan, The road to Kuangshan, The cliffs are steep and difficult to navigate. Travelers hesitate, separated by thousands of mountains, One clear sentence surpasses Buddhas and Patriarchs.'

There is also a verse about the White Ox saying:

'I have a true white ox from the ancient altar, Father and son have hidden it for many autumns. Going out, it goes straight to the top of the solitary peak, Returning, it temporarily straddles the Tiger Creek head.'

Zen Master Chongman (Xingsheng, place name) of Xingsheng Temple in Fuzhou. He addressed the assembly saying: 'Directly entrusting, not waiting for Wenxuan (Wenxuan, Confucius). Meeting eye to eye, it is called an upper-class scholar of Chan practice. If one can do this, then the tradition will not fall.' A monk asked: 'What is the phrase 'the tradition will not fall'?' The Zen master said: 'The old monk cannot bear it.' The monk asked: 'In the assembly on Mount Ling (Lingshanhui, the assembly where the Buddha preached) in the past, and in the feast of Xingsheng today, how does the abbot personally transmit and sing?' The Zen master said: 'I owe you a question.'

Zen Master Qingjin (Baoying, place name) of Baoying Temple in Tanzhou. A monk asked: 'What is Reality (Reality)?' The Zen master said: 'Get rid of your question.' 'Ultimate truth is beyond words, how to communicate?' The Zen master said: 'Thousands of differences.' 'I beg the master to instruct me where to gain strength.' The Zen master said: 'Sleepyhead.'

Bai (Bai, place name) of Anzhou

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兆山志圓禪師法嗣

朗州大龍山智洪弘濟大師。僧問。如何是佛。師曰。即汝是。曰如何領會。師曰。更嫌缽盂無柄那。問如何是微妙。師曰。風送水聲來枕畔。月移山影到床邊。問如何是極則處。師曰。懊惱三春月不及九秋光。

襄州白馬山行靄禪師。僧問。如何是清凈法身。師曰。井底蝦蟆吞卻月。問如何是白馬正眼。師曰。向南看北斗。

郢州大陽山行沖禪師(第一世住)僧問。如何是無盡藏。師良久。僧無語。師曰。近前來。僧才近前。師曰去。

安州白兆山竺干院懷楚禪師(第二世住)僧問。如何是句句須行玄路。師曰。沿路直到湖南。問如何是師子兒。師曰。德山嗣龍潭。問如何是和尚為人一句。師曰。與汝素無冤仇。一句元在遮里。曰未審在什麼方所。師曰。遮鈍漢。

蘄州四祖山清皎禪師福州人也。姓王氏。初住郢州大陽山為第二世。僧問。師唱誰家曲宗風嗣阿誰。師曰。楷師巖畔祥雲起。寶壽峰前震法雷。師次住安州慧日院。后遷止蘄州四祖山為第一世。年七十時遺偈云。

吾年八十八　　滿頭垂白髮 　颙颙鎮雙峰　　明明千江月 　黃梅揚祖教　　白兆承宗訣 　日日告兒孫　　勿令有斷絕

淳化四年癸巳八月二十三日入滅。年八十八。

蘄

州三角山志操禪師(第三世住)僧問。教法甚多宗歸一貫。和尚為什麼說得許多周遊者也。師曰。為爾周遊者也。曰請和尚即古即今。師以手敲繩床。

晉州興教師普禪師。僧問。盈龍宮溢海藏真詮即不問。如何是教外別傳底法。師曰。眼裡耳里鼻里。曰只此便是否。師曰。是什麼。僧咄。師亦咄。問僧。近離什麼處。曰下寨。師曰。還逢著賊么。曰今日捉下。師曰。放汝三十棒。

蘄州三角山真鑒禪師(第四世住)僧問。師唱誰家曲宗風嗣阿誰。師曰。忽然行政令便見下堂階。

前潭州藤霞和尚法嗣

澧州藥山和尚(第七世住)師上堂謂眾曰。夫學般若菩薩不懼得失。有事近前。時有僧問。藥山祖裔請師舉唱。師曰。萬機挑不出。曰為什麼萬機挑不出。師曰。他緣岸谷。問如何是藥山家風。師曰。葉落不如初。問法雷哮吼時如何。師曰。宇宙不曾震。曰為什麼不曾震。師曰。遍地娑婆未嘗哮吼。曰不哮吼底事如何。師曰。闔國無人知。

前潭州云蓋山景和尚法嗣

衡岳南臺寺藏禪師。問遠遠投師請師一接。師曰。不隔戶。問如何是南臺境。師曰。松韻拂時石不點。孤峰山下壘難齊。曰如何是境中人。師曰。巖前栽野果接待往來賓。曰恁么即謝供養。師曰。怎生滋味。問如何是

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",

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法堂。師曰。無壁落。問不顧諸緣時如何師良久。

幽州潭柘水從實禪師。僧問。如何是道。師曰。箇中無紫皂。曰如何是禪。師曰。不與白雲連。師問僧。作什麼來。曰親近來。師曰。任汝白雲朝岳頂。爭奈青霄不展顏。

潭州云蓋山證覺禪師。僧問。如何是和尚家風。師曰。四海不曾通。問如何是一塵含法界。師曰。通身體不圓。曰如何是九世剎那分。師曰。繁興不布彩。問如何是宗門中的的意。師曰。萬里胡僧不入波瀾。

前廬山歸宗懷惲禪師法祠

歸宗寺弘章禪師(第四世住)僧問。學人有疑時如何。師曰。疑來多少時也。問小船渡大海時如何。師曰。較些子。曰如何得渡。師曰。不過來。問枯木生華時如何。師曰。把一朵來。問混然覓不得時如何。師曰。是什麼。

前池州嵇山章禪師法嗣

隨州雙泉山道虔禪師。僧問。洪鐘未扣時如何。師曰。絕音響。曰扣后如何。師曰。絕音響。問如何是在道底人。師曰。無異念。問如何是希有底事。師曰。白蓮華向半天開。師后住安州法雲院示滅。

前洪州云居第四世懷岳禪師法嗣

揚州風化院令崇禪師(第一世住)舒州宿松人。七歲出家。二十登戒。契緣于云居懷岳和尚。開法于信州鵝湖。廬州節帥周本于維揚西

【現代漢語翻譯】 現代漢語譯本 法堂。師父說：『沒有壁落。』有人問：『不顧及任何因緣時如何？』師父良久不語。

幽州潭柘寺的水從實禪師。有僧人問：『什麼是道？』師父說：『這裡面沒有紫皂。』（紫皂：指代官位或世俗的牽絆）僧人問：『什麼是禪？』師父說：『不與白雲相連。』師父問僧人：『你來做什麼？』僧人說：『來親近您。』師父說：『任憑你白雲朝向岳頂，終究青天不會對你展現笑容。』

潭州云蓋山證覺禪師。有僧人問：『什麼是和尚的家風？』師父說：『四海不曾相通。』問：『如何是一塵包含法界？』師父說：『通身體不圓。』問：『如何是九世剎那分？』師父說：『繁興不布彩。』問：『什麼是宗門中的的意？』師父說：『萬里胡僧不入波瀾。』

前廬山歸宗懷惲禪師法祠

歸宗寺弘章禪師（第四世住持）。有僧人問：『學人有疑問時如何？』師父說：『疑問來了多久了？』問：『小船渡大海時如何？』師父說：『較些子。』（較些子：稍微注意一點）問：『如何才能渡過？』師父說：『不過來。』問：『枯木開花時如何？』師父說：『拿一朵來。』問：『全然找不到時如何？』師父說：『是什麼？』

前池州嵇山章禪師法嗣

隨州雙泉山道虔禪師。有僧人問：『洪鐘未敲響時如何？』師父說：『絕音響。』問：『敲響后如何？』師父說：『絕音響。』問：『如何是在道之人？』師父說：『沒有異念。』問：『什麼是稀有的事？』師父說：『白蓮花向半天開。』師父後來住在安州法雲院示寂。

前洪州云居第四世懷岳禪師法嗣

揚州風化院令崇禪師（第一世住持），舒州宿松人。七歲出家，二十歲受戒。與云居懷岳和尚有緣。在信州鵝湖開法。廬州節度使周本在維揚西

【English Translation】 English version Dharma Hall. The Master said, 'No wall falling.' Someone asked, 'What about not considering all conditions?' The Master remained silent for a long time.

Chan Master Shui Congshi of Tanzhe Temple in Youzhou. A monk asked, 'What is the Dao (the Way)?' The Master said, 'There is no purple soap in it.' (Purple soap: referring to official positions or worldly entanglements). The monk asked, 'What is Chan (Zen)?' The Master said, 'Not connected to the white clouds.' The Master asked the monk, 'What are you here for?' The monk said, 'To be close to you.' The Master said, 'Let your white clouds face the peak of the mountain, but the blue sky will not smile at you.'

Chan Master Zhengjue of Yungai Mountain in Tanzhou. A monk asked, 'What is the family style of the Abbot?' The Master said, 'The four seas have never been connected.' Asked, 'How does one dust contain the Dharma realm?' The Master said, 'The whole body is not round.' Asked, 'What is the division of nine lifetimes in a moment?' The Master said, 'Flourishing without spreading color.' Asked, 'What is the true meaning within the Zen school?' The Master said, 'A foreign monk from ten thousand miles away does not enter the waves.'

Former Dharma Shrine of Chan Master Huaiyun of Guizong Mountain in Lushan

Chan Master Hongzhang of Guizong Temple (fourth abbot). A monk asked, 'What should a student do when in doubt?' The Master said, 'How long has the doubt been coming?' Asked, 'What about a small boat crossing the sea?' The Master said, 'Pay a little attention.' Asked, 'How can one cross?' The Master said, 'Don't come over.' Asked, 'What about a dead tree blooming?' The Master said, 'Bring one flower.' Asked, 'What if one cannot find it at all?' The Master said, 'What is it?'

Former Dharma Successor of Chan Master Zhang of Jishan Mountain in Chizhou

Chan Master Daoqian of Shuangquan Mountain in Suizhou. A monk asked, 'What about when the great bell has not been struck?' The Master said, 'Absolute silence.' Asked, 'What about after striking?' The Master said, 'Absolute silence.' Asked, 'What is a person who is in the Dao?' The Master said, 'No different thoughts.' Asked, 'What is a rare thing?' The Master said, 'A white lotus flower blooms in mid-air.' The Master later resided at Fayun Monastery in Anzhou and passed away.

Former Dharma Successor of Chan Master Huaiyue, the fourth abbot of Yunju Mountain in Hongzhou

Chan Master Lingchong of Fenghua Monastery in Yangzhou (first abbot), from Susong in Shuzhou. He left home at the age of seven and was ordained at the age of twenty. He had an affinity with Abbot Huaiyue of Yunju. He opened the Dharma at Ehu in Xinzhou. Zhou Ben, the military commissioner of Luzhou, in the west of Weiyang

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南隅創院請師居之。僧問如。何是敵國一著棋。師曰。下將來。問一棒打破虛空時如何。師曰。把將一片來。

澧州藥山忠彥禪師(第八世住)僧問。教云。諸佛放光明助發實相義。光明即不問如何是助發實相義。師曰。會么。曰莫便是否。師曰。是什麼。問師唱誰家曲宗風嗣阿誰。師曰。雲嶺龍昌月神風洞上泉。

梓州龍泉和尚。僧問。如何是祖師西來意。師曰。不在阇梨分上。問學人慾跳萬丈洪崖時如何。師曰。撲殺。

前筠州洞山道延禪師法嗣

筠州上藍院慶禪師。初遊方問雪峰。如何是雪峰的的意。雪峰以杖子敲師頭。師應諾。峰大笑。師后承洞山印解居於上藍。僧問如何是上藍無刃劍。師曰無。僧曰。為什麼無。師曰。阇梨諸方有。

前襄州鹿門山處真禪師法嗣

益州崇真和尚。僧問。如何是禪。師曰。澄潭釣玉兔。問如何是大人相。師曰。泥捏三官土地堂。

襄州鹿門山第二世譚和尚志行大師。僧問。如何是實際理地。師曰。南贍部洲北郁單越。曰恁么則事同一家也。師曰。隔須彌在。問遠遠投師請師接。師曰。從什麼處來。曰江北來。師曰。南堂里安下。問如何是清凈法身。師曰。戌亥年生。

襄州谷隱智靜悟空大師。僧問。如何是和尚轉身處。師

【現代漢語翻譯】 現代漢語譯本 南隅創院，請禪師居住於此。有僧人問：『什麼是敵國一著棋？』禪師說：『下將來。』又問：『一棒打破虛空時如何？』禪師說：『把將一片來。』

澧州藥山忠彥禪師（第八世住持）有僧人問：『經中說：諸佛放光明，助發實相義。光明暫且不問，如何是助發實相義？』禪師說：『會么？』僧人說：『莫便是是否？』禪師說：『是什麼？』又問：『禪師唱的是誰家的曲子，宗風承嗣的是誰？』禪師說：『雲嶺龍昌月，神風洞上泉。』

梓州龍泉和尚。有僧人問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』禪師說：『不在阇梨（śrāmaṇera，沙彌，指年輕的僧人）分上。』又問：『學人想要跳萬丈洪崖時如何？』禪師說：『撲殺。』

前筠州洞山道延禪師法嗣

筠州上藍院慶禪師。最初遊方時問雪峰：『如何是雪峰的的意？』雪峰用杖子敲禪師的頭，禪師應諾。雪峰大笑。禪師後來承洞山印可，居住於上藍。有僧人問：『如何是上藍無刃劍？』禪師說：『無。』僧人說：『為什麼無？』禪師說：『阇梨（śrāmaṇera，沙彌，指年輕的僧人）諸方有。』

前襄州鹿門山處真禪師法嗣

益州崇真和尚。有僧人問：『如何是禪？（dhyāna，禪定）』禪師說：『澄潭釣玉兔。』又問：『如何是大人相？』禪師說：『泥捏三官土地堂。』

襄州鹿門山第二世譚和尚志行大師。有僧人問：『如何是實際理地？』禪師說：『南贍部洲（Jambudvīpa，四大部洲之一，我們所居住的這個世界）北郁單越（Uttarakuru，四大部洲之一）。』僧人說：『這樣說來，豈不是事同一家？』禪師說：『隔須彌山（Mount Sumeru，佛教宇宙觀中的中心山）在。』又問：『遠遠投師，請師接引。』禪師說：『從什麼地方來？』僧人說：『江北來。』禪師說：『南堂里安下。』又問：『如何是清凈法身？（pure dharma body）』禪師說：『戌亥年生。』

襄州谷隱智靜悟空大師。有僧人問：『如何是和尚轉身處？』

【English Translation】 English version A monastery was newly established in the southern corner, and a master was invited to reside there. A monk asked: 'What is a crucial move in an enemy's territory?' The master said: 'Play it.' The monk asked: 'What happens when a staff shatters the void?' The master said: 'Bring a piece of it here.'

Zen Master Zhongyan of Yaoshan in Lizhou (eighth abbot). A monk asked: 'The scripture says: All Buddhas emit light to assist in revealing the true nature of reality. The light is not in question, but what is assisting in revealing the true nature of reality?' The master said: 'Do you understand?' The monk said: 'Is it not just that?' The master said: 'What is it?' The monk asked: 'Whose tune does the master sing, and whose lineage does the master inherit?' The master said: 'Cloudy Ridge, Dragon Pool Moon, Divine Wind Cave's spring.'

Venerable Longquan of Zizhou. A monk asked: 'What is Bodhidharma's intention in coming from the West?' The master said: 'It's not within the scope of a śrāmaṇera (novice monk).' The monk asked: 'What happens when a student wants to jump off a cliff ten thousand feet high?' The master said: 'Crush him.'

Successor of Zen Master Daoyan of Dongshan in Qianjun Prefecture

Zen Master Qing of Shanglan Monastery in Junzhou. Initially, while traveling, he asked Xuefeng: 'What is Xuefeng's true intention?' Xuefeng struck the master's head with his staff. The master acknowledged. Xuefeng laughed heartily. Later, the master received Dongshan's seal of approval and resided at Shanglan. A monk asked: 'What is Shanglan's sword without a blade?' The master said: 'None.' The monk said: 'Why none?' The master said: 'The śrāmaṇera (novice monk) has it everywhere.'

Successor of Zen Master Chuzhen of Lumen Mountain in Qianxiang Prefecture

Venerable Chongzhen of Yizhou. A monk asked: 'What is dhyāna (Zen meditation)?' The master said: 'Fishing for a jade rabbit in a clear pool.' The monk asked: 'What is the characteristic of a great person?' The master said: 'A clay-molded Three Officials Earth Shrine.'

Great Master Zhixing, the second abbot of Lumen Mountain in Xiangzhou. A monk asked: 'What is the actual ground of reality?' The master said: 'Jambudvīpa (the continent where we live) in the south, Uttarakuru (one of the four continents in Buddhist cosmology) in the north.' The monk said: 'In that case, aren't things the same family?' The master said: 'Mount Sumeru (the central mountain in Buddhist cosmology) separates them.' The monk asked: 'I come from afar to seek the master, please receive me.' The master said: 'Where do you come from?' The monk said: 'From north of the river.' The master said: 'Settle down in the south hall.' The monk asked: 'What is the pure dharma body?' The master said: 'Born in the years of Xu and Hai (referring to the Chinese zodiac years of the Dog and the Pig).'

Great Master Zhijing Wukong of Guyin in Xiangzhou. A monk asked: 'What is the Venerable's turning point?'

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曰。臥單子下。問如何是道。師曰。鳳林關下。曰學人不會。師曰。直至荊南。問如何是指歸之路。師曰。莫用伊。曰還使學人到也無。師曰。什麼處著得汝。問靈山一會何異今時。師曰。不異如今。曰不異底事作么生。師曰。如來密旨迦葉不傳。

廬山佛手巖行因禪師者雁門人也。未詳姓氏。早習儒學。一旦舍俗出家。志求真諦乃遊方。首謁襄陽鹿門山真禪師。師資道契。尋抵江淮登廬山。山之北有巖如五指。下有石窟深邃可三丈餘。師宴處其中。因號佛手巖和尚不度弟子。有鄰庵僧為之供侍。常有異鹿錦囊鳥馴繞其側。江南國主李氏向仰。三遣使徴召不起。堅請就棲賢寺開法。不逾月潛歸巖室。僧問如何是對現色身。師豎起一指(法眼別云。還有也未)一日示有微疾。謂侍僧曰。日將午吾去矣。侍僧方對。師下床行數步屹立而化。巖頂上有松一株同日枯瘁。壽七十餘。國主命畫工寫影。備香薪焚爇收遺骨塔于巖之陰。

前撫州曹山第二世慧霞禪師法嗣

嘉州東汀和尚。僧問。如何是卻去底人。師曰。石女紡麻纑。曰如何是卻來底人。師曰。扇車關[打-丁+(隸-木+匕)]良計斷。

前華州草菴法義禪師法嗣

泉州龜洋慧忠禪師本州仙遊縣人也。姓陳氏。九歲依本山出家。既具

【現代漢語翻譯】 現代漢語譯本： 僧人問道：『在臥單子下。如何是道？』 禪師說：『鳳林關下。』（鳳林關：地名） 僧人說：『學人不會。』 禪師說：『直至荊南。』（荊南：地名） 僧人問：『如何是指歸之路？』 禪師說：『莫用伊。』 僧人說：『還使學人到也無？』 禪師說：『什麼處著得汝？』 僧人問：『靈山一會何異今時？』（靈山一會：指佛陀在靈鷲山說法） 禪師說：『不異如今。』 僧人說：『不異底事作么生？』 禪師說：『如來密旨迦葉不傳。』（如來：佛的稱號，迦葉：佛陀的弟子）

廬山佛手巖行因禪師，雁門人也。未詳姓氏。早年學習儒學。一旦捨棄世俗出家，立志尋求真諦，於是遊歷四方。首先拜謁襄陽鹿門山真禪師。師徒之間道義相合。不久到達江淮，登上廬山。山的北面有一巖石，形狀像五指，下面有一個石窟，深邃大約三丈多。禪師安居其中，因此號為佛手巖和尚，不度弟子。有鄰庵的僧人為他提供侍奉。常常有奇異的鹿、錦囊鳥馴服地圍繞在他身邊。江南國主李氏仰慕他的德行，多次派遣使者徵召他，但他不應允。後來堅決請求他到棲賢寺開法。不到一個月，禪師悄悄地回到巖室。僧人問：『如何是對現色身？』禪師豎起一指。（法眼禪師另有說法：『還有也未？』）一天，禪師示現稍微的疾病，對侍奉的僧人說：『日將午，吾去矣。』侍奉的僧人剛要回答，禪師下床走了幾步，屹立而化。巖頂上有一棵松樹，同一天枯萎。禪師享年七十多歲。國主命令畫工畫下禪師的畫像，備辦香薪焚燒，收取遺骨，建塔于巖石的陰面。

前撫州曹山第二世慧霞禪師法嗣

嘉州東汀和尚。僧人問：『如何是卻去底人？』 禪師說：『石女紡麻纑。』 僧人問：『如何是卻來底人？』 禪師說：『扇車關[打-丁+(隸-木+匕)]良計斷。』

前華州草菴法義禪師法嗣

泉州龜洋慧忠禪師，本州仙遊縣人也。姓陳氏。九歲時在本山出家。已經具備...

【English Translation】 English version: A monk asked: 'Under the sleeping mat, what is the Dao (the Way)?' The Master said: 'Below the Fenglin Pass.' (Fenglin Pass: a place name) The monk said: 'This student does not understand.' The Master said: 'Straight to Jingnan.' (Jingnan: a place name) The monk asked: 'What is the path of return?' The Master said: 'Do not use it.' The monk said: 'Does it still allow the student to arrive?' The Master said: 'Where can you place yourself?' The monk asked: 'How is the assembly at Ling Mountain (Ling Mountain assembly: referring to the Buddha's sermon on Vulture Peak) different from now?' The Master said: 'Not different from now.' The monk said: 'What is the matter that is not different?' The Master said: 'The Tathagata's (Tathagata: an epithet of the Buddha) secret decree was not transmitted by Kashyapa.' (Kashyapa: one of the Buddha's disciples)

Chan Master Xingyin of Foshou (Buddha's Hand) Rock on Mount Lu was a native of Yanmen. His surname is unknown. He studied Confucianism in his early years. Once, he abandoned secular life and became a monk, determined to seek the true meaning, and thus traveled around. He first visited Chan Master Zhen of Lumen Mountain in Xiangyang. The teacher and disciple were in accord with the Dao. Soon he arrived in Jianghuai and ascended Mount Lu. On the north side of the mountain, there was a rock shaped like five fingers, and below it was a stone cave, deep about three zhang (丈, a unit of length). The Master lived in it, hence the name Foshou Rock Monk, and did not ordain disciples. A monk from the neighboring hermitage provided him with service. Strange deer and brocade-pouched birds often tamely surrounded him. Li, the ruler of the Jiangnan kingdom, admired his virtue and repeatedly sent envoys to summon him, but he did not comply. Later, he insisted on inviting him to open the Dharma at Qixian Temple. In less than a month, the Chan Master quietly returned to the rock chamber. A monk asked: 'What is the directly appearing physical body?' The Chan Master raised one finger. (Chan Master Fayan had another saying: 'Is there still one?') One day, the Chan Master showed a slight illness and said to the serving monk: 'The sun is approaching noon, I am leaving.' As the serving monk was about to answer, the Chan Master got out of bed, took a few steps, and stood upright and transformed. A pine tree on the top of the rock withered on the same day. The Chan Master lived to be over seventy years old. The ruler ordered a painter to paint a portrait of the Chan Master, prepared incense and firewood for burning, collected the remains, and built a pagoda on the shady side of the rock.

Successor of Chan Master Huixia, the second generation of Caoshan in Fuzhou

Monk Dongting of Jia Prefecture. A monk asked: 'What is the person who goes back?' The Master said: 'A stone woman spins hemp.' The monk asked: 'What is the person who comes back?' The Master said: 'The fan cart closes, [打-丁+(隸-木+匕)] good plans are cut off.'

Successor of Chan Master Fayi of Cao'an in Hua Prefecture

Chan Master Huizhong of Guiyang in Quanzhou was a native of Xianyou County in this prefecture. His surname was Chen. At the age of nine, he became a monk at this mountain. Having already...

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戒杖錫觀方謁草菴和尚。草菴問曰。何方而來。師曰。六眸峰來。草菴曰。還具六通否。師曰。患非重瞳。草菴然之。師回故山。屬唐武宗廢教例為白衣。暨宣宗中興。師曰。古人有言。上升道士不受箓。成佛沙彌不具戒法。遂過中不食不宇而禪。乃述偈三首曰。

雪后始諳松桂別　　云收方見濟河分 　不因世主教還俗　　那辨雞群與鶴群 　多年塵事謾騰騰　　雖著方袍未是僧 　今日修行依善慧　　滿頭留髮候然燈 　形容雖變道常存　　混俗心源亦不昏 　更讀善財巡禮偈　　當時何處作沙門

師始從參禮以至返初示滅未嘗下山。葬于無了和尚塔之東隅二百步。目為東塔。經數載其塔忽坼裂連階丈餘。時主塔僧將發之。于夜宴寂中見西塔定身言曰。吾之遺質既勞汝重瘞。今東塔不煩更出也。塔主稟乎靈感召檀信重修補嚴飾。逮今香燈不絕。時謂陳沈二真身是也。其無了禪師嗣馬祖事蹟。廣如別章。

前襄州含珠山審哲禪師法嗣

洋州龍穴山和尚。僧問。如何是祖師西來意。師曰。騎虎唱巴歌。問大善知識為什麼卻與土地燒錢。師曰。彼上人者難為酬對。

唐州大乘山和尚。問枯樹逢春時如何。師曰。世間希有。問如何是四面上事。師曰。升子里𨁝跳斗子內轉身。

襄州鳳

山延慶院歸曉慧廣大師。僧問。言語道斷時如何師曰兩重公案。曰如何領會。師曰。分明舉似洞山問如何是鳳山境。師曰。好生看取曰如何是境中人。師曰。識么。

襄州含珠山真和尚(第三世住)僧問。師唱誰家曲宗風嗣阿誰。師曰。含珠密意同道者知。曰恁么即不假羽翼便登翠嶺也。師曰鈍。問古鏡未磨時如何。師曰。昧不得。曰磨后如何。師曰。黑如漆。

前鳳翔府紫陵匡一大師法嗣

并州廣福道隱禪師。僧問。如何是指南一路。師曰。妙引靈機事澄波顯異輪。問三家同到請未審赴誰家。師曰。月應千家水門門盡有僧。

紫陵微禪師(第二世住)僧問。如何是紫陵境。師曰。寂照燈光夜已深。曰如何是境中人。師曰。猿啼虎嘯。問寶劍未出匣時如何。師曰。磐陀石上栽上柏。

興元府大浪和尚。僧問。既是喝河神。為什麼卻被水推卻。師曰。隨流始得妙倚岸卻成迷。

前洪州鳳棲山同安威禪師法嗣

陳州石鏡和尚。僧問。石鏡不磨還照也無。師曰。前生是因今生是果。

前襄州石門山獻禪師法嗣

石門山乾明寺慧徹禪師(第二世住)問金烏出海光天地與此光陰事若何。師曰。龍出洞兮風雨至。海岳傾時日月明。問從上諸聖向什麼處去也。師曰。露柱掛

【現代漢語翻譯】 現代漢語譯本： 山延慶院歸曉慧廣大師。有僧人問道：『言語的道路斷絕時，會是怎樣？』 師父回答說：『這是兩重的公案。』 僧人說：『如何領會？』 師父說：『分明地舉出，就像洞山問「如何是鳳山境（指鳳山的境界）？」』 師父說：『好好地看取。』 僧人說：『如何是境中人（境界中的人）？』 師父說：『認識嗎？』

襄州含珠山真和尚（第三世住持）有僧人問道：『師父您唱的是誰家的曲調？宗風傳承自誰？』 師父說：『含珠山的秘密心意，與同道者知曉。』 僧人說：『這樣說來，就是不借助翅膀也能登上翠綠的山嶺了。』 師父說：『遲鈍。』 僧人問：『古鏡未曾打磨時如何？』 師父說：『掩蓋不了。』 僧人說：『打磨之後如何？』 師父說：『黑如漆。』

前鳳翔府紫陵匡一大師的法嗣

并州廣福道隱禪師。有僧人問道：『如何是指南的一條路？』 師父說：『巧妙地引導靈機，事如澄波顯現奇異的輪廓。』 僧人問：『三家一同來到，請問應該去誰家？』 師父說：『月亮映照千家水，家家戶戶都有僧人。』

紫陵微禪師（第二世住持）。有僧人問道：『如何是紫陵境（紫陵的境界）？』 師父說：『寂靜照亮燈光，夜已深沉。』 僧人說：『如何是境中人（境界中的人）？』 師父說：『猿猴啼叫，老虎咆哮。』 僧人問：『寶劍未出劍匣時如何？』 師父說：『磐陀石上栽種柏樹。』

興元府大浪和尚。有僧人問道：『既然是喝退河神，為什麼反而被水推倒？』 師父說：『隨順水流才能得到妙處，依靠岸邊反而會迷惑。』

前洪州鳳棲山同安威禪師的法嗣

陳州石鏡和尚。有僧人問道：『石鏡不打磨還能照見嗎？』 師父說：『前生是因，今生是果。』

前襄州石門山獻禪師的法嗣

石門山乾明寺慧徹禪師（第二世住持）。問：『金烏（太陽）從海中升起，光照天地，對於這光陰之事，您怎麼看？』 師父說：『龍出洞穴，風雨隨之而來；海岳傾倒之時，日月更加明亮。』 問：『從前的諸位聖賢都到什麼地方去了？』 師父說：『露柱（石柱）掛』

【English Translation】 English version: Grand Master Gui Xiaohui of Yanching Temple in Shan. A monk asked, 'What is it like when the path of words is cut off?' The Master replied, 'It is a double koan.' The monk said, 'How should I understand it?' The Master said, 'Clearly present it, like Dongshan asking, "What is the realm of Fengshan (referring to the boundary of Fengshan)?"' The Master said, 'Look carefully.' The monk said, 'What is the person in the realm (the person in the boundary)?' The Master said, 'Do you recognize it?'

True Monk of Hanzhu Mountain in Xiangzhou (third abbot). A monk asked, 'Whose tune does the Master sing? Who does the lineage of the sect inherit from?' The Master said, 'The secret intention of Hanzhu Mountain is known to those who share the path.' The monk said, 'In that case, one can ascend the verdant peaks without the aid of wings.' The Master said, 'Dull.' The monk asked, 'What is it like when the ancient mirror has not been polished?' The Master said, 'It cannot be obscured.' The monk said, 'What is it like after polishing?' The Master said, 'Black as lacquer.'

Successor of Great Master Kuangyi of Ziling in Fengxiang Prefecture

Chan Master Daoyin of Guangfu in Bingzhou. A monk asked, 'What is the one road that points the way?' The Master said, 'Skillfully guiding the spiritual mechanism, affairs are like clear waves revealing extraordinary outlines.' The monk asked, 'Three families arrive together, may I ask which family should I go to?' The Master said, 'The moon reflects in a thousand waters, every household has monks.'

Chan Master Wei of Ziling (second abbot). A monk asked, 'What is the realm of Ziling (the boundary of Ziling)?' The Master said, 'Silent illumination, the lamplight, the night is already deep.' The monk said, 'What is the person in the realm (the person in the boundary)?' The Master said, 'Monkeys cry, tigers roar.' The monk asked, 'What is it like when the precious sword has not left its scabbard?' The Master said, 'Planting cypress trees on the Pantuo stone.'

Monk Dalang of Xingyuan Prefecture. A monk asked, 'Since you are scolding the river god, why are you pushed back by the water?' The Master said, 'Following the flow is how you obtain the wonder, relying on the shore instead becomes delusion.'

Successor of Chan Master Tonganwei of Fengqi Mountain in Hongzhou

Monk Shijing of Chenzhou. A monk asked, 'Does the stone mirror still reflect without polishing?' The Master said, 'The past life is the cause, this life is the result.'

Successor of Chan Master Xian of Shimen Mountain in Xiangzhou

Chan Master Huiche of Qianming Temple in Shimen Mountain (second abbot). Asked, 'The golden crow (sun) rises from the sea, illuminating heaven and earth, what do you think of this matter of time?' The Master said, 'When the dragon emerges from the cave, wind and rain follow; when the seas and mountains collapse, the sun and moon become even brighter.' Asked, 'Where have all the past sages gone?' The Master said, 'Hanging on the pillar.'

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燈籠。問師唱誰家曲宗風嗣阿誰。師曰。片云生鳳嶺樵子處處明。問如何是和尚家風。師曰。解接無根樹能挑海底燈。問如何是祖師西來意。師曰。少林澄九鼎動浪百華新。問如何是佛法大意。師曰。三門外松樹子見生見長。問一毫未發時如何。師曰。羿善不調弓箭透三江口。問如何是佛。師曰。樵子度荒郊騎牛草不露。

前襄州萬銅山廣德義和尚法嗣

襄州廣德延和尚(第二世住)初謁廣德義和尚。作禮而問曰。如何是和尚深深處。曰隱身不必須巖谷。阛阓堆堆睹者希。師曰。恁么即酌水獻華也。曰忽然雲霧靄。阇梨作么生。師曰。采汲不虛施。曰大眾看取第二代廣德。師次踵山門聚徒開法。僧問。如何是祖師西來意。師曰。魚躍無源水鶯啼萬古松。問如何是常在底人。師曰。臘月死蛇當大路。觸著傷人不奈何。問如何是大通智勝佛時。師曰。盛夏日輪新霽后。汝莫當輝瞪目觀。曰如何是大通智勝佛后。師曰。孤輪罷照鷲峰頂。汝報巴猿莫斷腸。問如何是作得無間業。師曰。猛火然鐺煮佛喋。師因事有頌曰。

才到洪山便垛根　　四平八面不言論 　他家自有眠雲志　　蘆管橫吹宇宙分

前隋州隋城山護國守澄禪師法嗣

隋州龍居山智門寺守欽圓照大師。僧問。兩鏡相對為什麼中間無

【現代漢語翻譯】 現代漢語譯本 問：什麼是『燈籠』的含義？請問禪師您所傳唱的是哪一家的曲調？您的宗風傳承自哪位祖師？ 師父回答：『一片雲彩在鳳嶺升起，樵夫在各處都能看到光明。』 問：什麼是和尚的家風？ 師父回答：『善於接續沒有根的樹木，能夠挑起海底的燈。』 問：什麼是祖師西來的真意？（Bodhidharma, 菩提達摩） 師父回答：『少林寺的九鼎已經穩定，涌動的波浪帶來百種新花。』 問：什麼是佛法的大意？（Dharma, 佛法） 師父回答：『三門外的松樹，眼見著生長。』 問：在一絲一毫都未曾顯發的時候，是怎樣的？ 師父回答：『即使是善於射箭的羿，不調整弓箭也無法射穿三江口。』 問：什麼是佛？（Buddha, 佛） 師父回答：『樵夫走過荒涼的郊野，騎著牛，草也不顯露。』

前襄州萬銅山廣德義和尚的法嗣

襄州廣德延和尚（第二世住持）最初拜見廣德義和尚，行禮后問道：『什麼是和尚最深奧的地方？』 廣德義和尚回答：『隱身不一定非要在巖谷之中，在熱鬧的集市裡，能領悟的人也很稀少。』 延和尚說：『既然這樣，那麼即使是酌水獻花也是一樣的嗎？』 廣德義和尚回答：『忽然間雲霧升起，你該怎麼辦？』 延和尚說：『采汲的功夫沒有白費。』 廣德義和尚說：『大家看好了，這就是第二代的廣德。』 延和尚之後來到山門，聚集徒眾開講佛法。有僧人問道：『什麼是祖師西來的真意？』 延和尚回答：『魚在沒有源頭的水中跳躍，黃鶯在萬古長青的松樹上啼叫。』 問：什麼是常在的人？ 師父回答：『臘月里死去的蛇橫在大路上，碰到它會傷人，讓人無可奈何。』 問：什麼是大通智勝佛時？（Mahābhijñā-jñānābhibhū, 大通智勝佛） 師父回答：『盛夏的太陽在雨後新晴時，你不要睜大眼睛盯著它看。』 問：什麼是大通智勝佛之後？ 師父回答：『孤獨的太陽停止照耀在鷲峰頂上，你告訴巴地的猿猴不要悲傷。』 問：什麼是造作無間地獄的業？（Avīci, 無間地獄） 師父回答：『用猛火燒熱的鍋煮佛的口水。』 延和尚因為某件事作了一首偈：

才到洪山就打下根基，四面八方坦蕩平整不發議論。 他家自有隱居山林的志向，一曲蘆管橫吹，宇宙都為之劃分。

前隋州隋城山護國守澄禪師的法嗣

隋州龍居山智門寺守欽圓照大師。有僧人問道：『兩面鏡子相對，為什麼中間沒有影像？』

【English Translation】 English version Question: What is the meaning of 'lantern'? From which family's tune does the master sing? From whom does your lineage inherit? The master replied: 'A piece of cloud rises in Fengling (Phoenix Ridge), and woodcutters everywhere can see the light.' Question: What is the family style of a monk? The master replied: 'Good at connecting trees without roots, able to carry the lamp from the bottom of the sea.' Question: What is the true meaning of the Patriarch's (Bodhidharma) coming from the West? The master replied: 'The nine tripods of Shaolin Temple are stable, and the surging waves bring a hundred new flowers.' Question: What is the great meaning of the Dharma (Buddha's teachings)? The master replied: 'The pine trees outside the three gates are seen growing.' Question: What is it like when not a single hair has been emitted? The master replied: 'Even Yi (a skilled archer) cannot shoot through the mouth of the Three Rivers without adjusting his bow and arrow.' Question: What is Buddha? The master replied: 'The woodcutter passes through the desolate wilderness, riding an ox, and the grass is not revealed.'

Successor of Abbot Guangde Yi of Wantong Mountain in Xiangzhou

Yan, Abbot of Guangde Temple in Xiangzhou (second abbot), first visited Abbot Guangde Yi, paid his respects and asked: 'What is the deepest place of the abbot?' Guangde Yi replied: 'Hiding oneself does not necessarily require being in rocky valleys. In the bustling market, few can understand.' Yan said: 'If so, is offering water and flowers the same?' Guangde Yi replied: 'Suddenly clouds and mist rise, what will you do?' Yan said: 'The effort of collecting water is not in vain.' Guangde Yi said: 'Everyone, look carefully, this is the second generation of Guangde.' Later, Yan came to the mountain gate, gathered disciples and began to preach the Dharma. A monk asked: 'What is the true meaning of the Patriarch's coming from the West?' Yan replied: 'Fish leap in water without a source, and orioles sing on evergreen pine trees.' Question: What is the person who is always present? The master replied: 'A dead snake in the twelfth month lies across the road. Touching it will hurt people, and there is nothing one can do.' Question: What is the time of Mahābhijñā-jñānābhibhū Buddha? The master replied: 'The summer sun after a new clearing after rain. Do not stare at it with wide eyes.' Question: What is after Mahābhijñā-jñānābhibhū Buddha? The master replied: 'The solitary sun stops shining on Vulture Peak. Tell the monkeys of Ba not to be sad.' Question: What is creating the karma of Avīci hell? The master replied: 'Boiling Buddha's saliva in a pot heated by fierce fire.' Yan composed a verse because of something:

As soon as I arrived at Hongshan, I laid the foundation, level and open in all directions, without discussion. His family has its own ambition to live in seclusion in the mountains, and a reed pipe is blown horizontally, dividing the universe.

Successor of Chan Master Shouchun of Huguo Temple on Suicheng Mountain in Suizhou

Great Master Yuanzhao Shouqin of Zhimen Temple on Longju Mountain in Suizhou. A monk asked: 'Why is there no image in the middle when two mirrors face each other?'

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像。師曰。自己亦須隱。曰鏡破臺亡時如何。師豎起拳。問如何是和尚家風。師曰。額上不帖榜。

隋城山護國知遠演化大師(第二世住)僧問。舉子入門時如何。師曰。緣情體物是作么生。問乾坤休駐意宇宙不留心時如何。師曰。總是戰爭收拾得。卻因歌舞破除休。問直截根源佛所印。摘葉尋枝我不能。意旨如何。師曰。罷攀雲樹三秋果。休戀碧潭孤月輪。

安州大安山能和尚崇教大師。僧問。師唱誰家曲宗風嗣阿誰。師曰。打起南山鼓唱起北山歌。問如何是三冬境。師曰。千山添翠色萬樹鎖銀華。

穎州薦福院思禪師(曾住唐州天目山)僧問。古殿無佛時如何。師曰。梵音何來。又問。不假修證如何得成。師曰。修證即不成。

潭州延壽和尚。僧問。師唱誰家曲宗風嗣阿誰。師曰。煬帝以汴水為榮。老僧以書湖池畔。

隋城山護國志朗圓明大師(第三世住)僧問。師唱誰家曲宗風嗣阿誰。師曰。凈果嫡子疏山之孫。問如何是萬法之根源。師曰。空中收不得護國不能該。

前蘄州烏牙山彥賓禪師法嗣

安州大安山興古禪師。僧問。亡僧遷化向什麼處去也。師曰。昨夜三更月上峰。問維摩寂默是說不是說。師曰。暗裡石牛兒超然不出戶。

蘄州烏牙山行朗禪師。僧

【現代漢語翻譯】 現代漢語譯本： 僧：什麼是『像』？ 師（禪師）：自己也需要隱藏。 僧：鏡子破碎，佛臺倒塌時如何？ 師：豎起拳頭。 僧：如何是和尚的家風？ 師：額頭上不貼榜（比喻不落俗套，不標榜自己）。

隋城山護國知遠演化大師（第二世住持）： 僧：舉子入門時如何？（比喻初學者入門） 師：緣情體物是作么生？（比喻執著于外在現象） 僧：乾坤休駐意，宇宙不留心時如何？（比喻超越時空，不留戀世間） 師：總是戰爭收拾得，卻因歌舞破除休。（比喻建立不易，破壞卻很容易） 僧：直截根源佛所印，摘葉尋枝我不能。意旨如何？（比喻直指佛性，不落枝末） 師：罷攀雲樹三秋果，休戀碧潭孤月輪。（比喻不要追求虛幻的果實，不要迷戀孤寂的境界）

安州大安山能和尚崇教大師： 僧：師唱誰家曲，宗風嗣阿誰？（比喻禪師的教法傳承自何處） 師：打起南山鼓，唱起北山歌。（比喻教法無處不在，自由自在） 僧：如何是三冬境？（比喻寒冷寂靜的境界） 師：千山添翠色，萬樹鎖銀華。（比喻寒冷中蘊含生機，寂靜中顯現光明）

穎州薦福院思禪師（曾住唐州天目山）： 僧：古殿無佛時如何？ 師：梵音何來？（比喻佛性無處不在） 僧：不假修證如何得成？（比喻本來具足，無需外求） 師：修證即不成。（比喻執著于修證反而不得）

潭州延壽和尚： 僧：師唱誰家曲，宗風嗣阿誰？ 師：煬帝以汴水為榮，老僧以書湖池畔。（比喻各有所好，自在隨緣）

隋城山護國志朗圓明大師（第三世住持）： 僧：師唱誰家曲，宗風嗣阿誰？ 師：凈果嫡子，疏山之孫。（比喻教法傳承的譜系） 僧：如何是萬法之根源？ 師：空中收不得，護國不能該。（比喻萬法之根源超越一切概念和界限）

前蘄州烏牙山彥賓禪師法嗣：

安州大安山興古禪師： 僧：亡僧遷化向什麼處去也？（比喻僧人去世後去了哪裡） 師：昨夜三更月上峰。（比喻超越生死，自在光明） 僧：維摩寂默是說不是說？（維摩：維摩詰，佛教在家菩薩的代表人物。比喻維摩詰的沉默是說還是不說） 師：暗裡石牛兒超然不出戶。（比喻真理不落言詮，超越一切表達）

蘄州烏牙山行朗禪師。

【English Translation】 English version: Monk: What is 'image'? Master (Zen Master): One must also conceal oneself. Monk: What happens when the mirror is broken and the altar collapses? Master: Raises a fist. Monk: What is the family style of the monks? Master: No notice is posted on the forehead (metaphor for not being conventional, not flaunting oneself).

Master Zhiyuan Yanhua of Huguo Temple on Mount Sui (Second Abbot): Monk: What happens when a scholar enters the gate? (metaphor for a beginner entering the path) Master: What is it like to be attached to emotions and objects? (metaphor for being attached to external phenomena) Monk: What happens when Qiankun (天地，universe) ceases to dwell on intention and the universe does not retain the mind? (metaphor for transcending time and space, not being attached to the world) Master: It is always obtained by cleaning up the war, but it is destroyed by singing and dancing. (metaphor for it being difficult to build, but easy to destroy) Monk: Directly pointing to the root, the Buddha seals it; I cannot pick leaves and search for branches. What is the meaning? (metaphor for directly pointing to Buddha-nature, not dwelling on trivialities) Master: Stop climbing the cloud trees for autumn fruits, and stop longing for the lonely moon in the green pool. (metaphor for not pursuing illusory fruits, not being infatuated with a solitary state)

Master Chongjiao, the Monk Neng of Mount Daan in Anzhou: Monk: Whose song does the master sing, and whose lineage does the Zenfeng (宗風，Zen style) inherit? (metaphor for where the Zen master's teachings are inherited from) Master: Beat the drum of Nanshan (南山，South Mountain) and sing the song of Beishan (北山，North Mountain). (metaphor for the teachings being everywhere, free and at ease) Monk: What is the realm of the three winters? (metaphor for a cold and quiet realm) Master: Thousands of mountains add green color, and ten thousand trees lock silver flowers. (metaphor for containing vitality in the cold, and manifesting light in the silence)

Zen Master Si of Jianfu Temple in Yingzhou (formerly resided on Mount Tianmu in Tangzhou): Monk: What happens when there is no Buddha in the ancient hall? Master: Where does the Brahma sound come from? (metaphor for Buddha-nature being everywhere) Monk: How can one achieve without relying on cultivation and realization? (metaphor for being inherently complete, without needing to seek externally) Master: Cultivation and realization are not achieved. (metaphor for being unable to achieve by being attached to cultivation and realization)

Monk Yanshou of Tanzhou: Monk: Whose song does the master sing, and whose lineage does the Zenfeng inherit? Master: Emperor Yang took pride in the Bian River, and the old monk wrote by the side of the West Lake. (metaphor for each having their own preferences, being free and at ease)

Master Zhilang Yuanming of Huguo Temple on Mount Sui (Third Abbot): Monk: Whose song does the master sing, and whose lineage does the Zenfeng inherit? Master: The direct son of Jingguo, the grandson of Shushan. (metaphor for the lineage of the teachings) Monk: What is the root of all dharmas? Master: Cannot be collected in the air, and Huguo cannot encompass it. (metaphor for the root of all dharmas transcending all concepts and boundaries)

Successor of Zen Master Yanbin of Mount Wuya in Qianzhou:

Zen Master Xinggu of Mount Daan in Anzhou: Monk: Where does the deceased monk go after transformation? (metaphor for where a monk goes after death) Master: Last night, the moon rose on the peak at the third watch. (metaphor for transcending birth and death, being free and bright) Monk: Is Vimalakirti's silence speaking or not speaking? (Vimalakirti: 維摩詰，a representative figure of Buddhist lay bodhisattvas. metaphor for whether Vimalakirti's silence is speaking or not speaking) Master: The stone ox in the dark transcends and does not leave the house. (metaphor for the truth not falling into words, transcending all expression)

Zen Master Xinglang of Mount Wuya in Qizhou.

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問未作人身已前作什麼來。師曰。海上石牛歌三拍。一條紅線掌間分。問迦葉上行衣何人合得披。師曰。天然無相子不掛出塵衣。

前鳳翔府青峰和尚法嗣

西川靈龕和尚。僧問。如何是諸佛出身處。師曰。出處非干佛春來草自青。問碌碌地時如何。師曰。試進一步看。

京兆紫閣山端己禪師。僧問。四相俱盡立什麼為真。師曰。爾什麼處去來。問渭水正東流時如何。師曰。從來無間斷。

房州開山懷晝禪師。僧問。作何行業即得不違千聖。師曰。妙行無倫匹情玄體自殊。問有耳不臨清水洗。無心誰為白雲幽。師曰。無木掛千金。曰掛后如何。師曰。杳杳人難辨。

幽州傳法和尚。僧問。教意與祖意是同是別。師曰。華開金線秀古洞白雲深。問別人為什麼徒弟多。師為什麼無徒弟。師曰。海島龍多隱茆茨鳳不棲。

益州凈眾寺歸信禪師。僧問。蓮華未出水時如何。師曰。菡萏滿池流。曰出水后如何。師曰。葉落不知秋。問不假浮囊便登巨海時如何。師曰。紅嘴飛超三界外。綠毛也解道煎茶。

青峰山清免禪師(第二世住)僧問。久醞蒲萄酒今日為誰開。師曰。飲者方知。問如何是祖師西來意。師曰。耨池無一滴四海自滔滔。

景德傳燈錄卷第二十三 大正藏第 5

【現代漢語翻譯】 問：未成為人身之前是什麼？ 師（禪師）說：『海上石牛歌三拍，一條紅線掌間分。』（意指超越常理，不可思議的境界） 問：迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）的上行衣（指袈裟）什麼人配得上披？ 師說：『天然無相子不掛出塵衣。』（意指真正覺悟的人，不執著于外在形式） 前鳳翔府青峰和尚法嗣 西川靈龕和尚。僧問：如何是諸佛出身處？ 師說：『出處非干佛，春來草自青。』（意指佛性本自具足，如春天到來草木自然生長） 問：碌碌地時如何？ 師說：『試進一步看。』（意指不要停留在原地，要繼續修行） 京兆紫閣山端己禪師。僧問：四相（生、住、異、滅）俱盡立什麼為真？ 師說：『爾什麼處去來？』（意指追問真如的所在是徒勞的，真如無處不在） 問：渭水正東流時如何？ 師說：『從來無間斷。』（意指真理如渭水長流，永不間斷） 房州開山懷晝禪師。僧問：作何行業即得不違千聖？ 師說：『妙行無倫匹，情玄體自殊。』（意指真正的修行是無法比擬的，體悟玄妙之理，本體自然不同） 問：有耳不臨清水洗，無心誰為白雲幽？ 師說：『無木掛千金。』（意指沒有憑藉，無法依附） 曰：掛后如何？ 師說：『杳杳人難辨。』（意指掛礙之後，更加難以辨別） 幽州傳法和尚。僧問：教意與祖意是同是別？ 師說：『華開金線秀，古洞白雲深。』（意指教意與祖意相通，如花開金線，古洞白雲） 問：別人為什麼徒弟多，師為什麼無徒弟？ 師說：『海島龍多隱，茆茨鳳不棲。』（意指真正的修行者不求數量，而求質量） 益州凈眾寺歸信禪師。僧問：蓮華未出水時如何？ 師說：『菡萏滿池流。』（意指蓮花未出水時，已經具備了出水的潛能） 曰：出水后如何？ 師說：『葉落不知秋。』（意指超越了時間的概念，不為外境所動） 問：不假浮囊便登巨海時如何？ 師說：『紅嘴飛超三界外，綠毛也解道煎茶。』（意指超越了生死輪迴，達到了自由自在的境界） 青峰山清免禪師(第二世住)僧問：久醞蒲萄酒今日為誰開？ 師說：『飲者方知。』（意指只有親身體驗才能明白） 問：如何是祖師西來意？ 師說：『耨池無一滴，四海自滔滔。』（意指祖師西來意是無法用語言表達的，它像大海一樣浩瀚無邊） 景德傳燈錄卷第二十三 大正藏第 5

【English Translation】 Question: What was before becoming a human being? Master (Zen master) said: 'The stone ox on the sea sings three claps, a red thread is divided in the palm.' (Meaning a realm beyond common sense, inconceivable) Question: Who is worthy to wear Kāśyapa's (Mahākāśyapa, one of the Buddha's ten major disciples, known for his ascetic practices) upper garment (referring to the kasaya)? Master said: 'The naturally formless one does not wear dust-escaping clothes.' (Meaning a truly enlightened person is not attached to external forms) Former Dharma successor of Qingfeng Monk of Fengxiang Prefecture Xichuan Lingkan Monk. A monk asked: What is the birthplace of all Buddhas? Master said: 'The birthplace is not related to the Buddha, the grass turns green naturally in spring.' (Meaning Buddha-nature is inherently complete, just as grass and trees grow naturally when spring arrives) Question: What about being mediocre? Master said: 'Try to take a step forward and see.' (Meaning don't stay where you are, continue to practice) Duanji Zen Master of Zige Mountain in Jingzhao. A monk asked: When the four characteristics (birth, dwelling, change, extinction) are all exhausted, what is established as true? Master said: 'Where did you come from?' (Meaning it is futile to ask where true suchness is, true suchness is everywhere) Question: What about when the Wei River flows due east? Master said: 'It has never been interrupted.' (Meaning the truth is like the long flow of the Wei River, never interrupted) Huai Zhou Zen Master of Kaishan in Fangzhou. A monk asked: What kind of practice can be done to avoid violating the thousands of sages? Master said: 'Wonderful practice is unparalleled, the feeling is mysterious and the body is naturally different.' (Meaning true practice is incomparable, realizing the mystery of the principle, the body is naturally different) Question: With ears, one does not wash in clear water; without intention, who makes the white clouds secluded? Master said: 'No wood to hang a thousand gold.' (Meaning without reliance, there is nothing to depend on) Said: What about after hanging? Master said: 'It's hard to tell.' (Meaning after being hindered, it is even more difficult to distinguish) Preaching Dharma Monk of Youzhou. A monk asked: Are the teachings and the intentions of the patriarchs the same or different? Master said: 'Flowers bloom with golden threads, deep in the ancient cave are white clouds.' (Meaning the teachings and the intentions of the patriarchs are connected, like flowers blooming with golden threads, white clouds in ancient caves) Question: Why do others have many disciples, but the master has no disciples? Master said: 'Many dragons hide on the islands, phoenixes do not perch in thatched cottages.' (Meaning true practitioners do not seek quantity, but quality) Guixin Zen Master of Jingzhong Temple in Yizhou. A monk asked: What about when the lotus flower has not yet emerged from the water? Master said: 'The lotus buds fill the pond.' (Meaning when the lotus flower has not yet emerged from the water, it already has the potential to emerge) Said: What about after emerging from the water? Master said: 'The leaves fall without knowing autumn.' (Meaning transcending the concept of time, not moved by external circumstances) Question: What about when one crosses the vast sea without relying on a float? Master said: 'The red beak flies beyond the three realms, and the green hair also knows how to boil tea.' (Meaning transcending the cycle of birth and death, reaching a state of freedom) Qingmian Zen Master of Qingfeng Mountain (second generation resident). A monk asked: For whom is the long-brewed grape wine opened today? Master said: 'Only the drinker knows.' (Meaning only personal experience can understand) Question: What is the meaning of the patriarch's coming from the West? Master said: 'Not a drop in the Nuo pool, the four seas are滔滔.' (Meaning the meaning of the patriarch's coming from the West cannot be expressed in words, it is as vast as the sea) Jingde Record of the Transmission of the Lamp, Volume 23 Tripitaka No. 5

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1 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十四

吉州青原山行思禪師第八世七十四人漳州羅漢院桂琛禪師法嗣七人金陵清涼文益禪師襄州清溪洪進禪師金陵清涼休復禪師撫州龍濟紹修禪師杭州天龍寺秀禪師潞州延慶傳殷禪師衡岳南臺守安禪師(已上七人見錄)福州仙宗契符大師法嗣二人福州仙宗洞明大師泉州福清行欽禪師(已上二人見錄)杭州天龍重機大師法嗣一人高麗雪岳令光禪師(一人見錄)婺州國泰瑫禪師法嗣一人婺州齊云寶勝禪師(一人見錄)福州升山白龍道希禪師法嗣五人福州廣平玄旨禪師福州白龍清慕禪師福州靈峰志恩禪師福州東禪玄亮禪師漳州報劬玄應禪師(已上五人見錄)泉州招慶法因大師法嗣七人泉州報恩宗顯大師金陵龍光澄忋禪師永興北院可休禪師郴州太平清海禪師連州慈雲慧深大師郢州興陽道欽禪師(已上六人見錄)漳州保福清溪禪師(一人無機錄語句不錄)婺州報恩寶資禪師法嗣一人處州福林澄和尚(一人見錄)處州翠峰從欣禪師法嗣一人處州報恩守真禪師(一人見錄)襄州鷲嶺明遠禪師法嗣一人襄州鷲嶺第二世通和尚(一人見錄)杭州龍華志球禪師法嗣一人仁王院俊禪師(一人見錄)漳州保福可儔禪師法嗣一人漳州隆壽無逸禪師(一人見錄)潭州延壽寺慧輪

【現代漢語翻譯】 現代漢語譯本

景德傳燈錄卷第二十四

吉州青原山行思禪師（Qingyuan Xingsi，青原山行思禪師）第八世門下有七十四人，其中漳州羅漢院桂琛禪師（Luohan Guichen，羅漢院桂琛禪師）的法嗣有七人：金陵清涼文益禪師（Qingliang Wenyi，清涼文益禪師），襄州清溪洪進禪師（Qingxi Hongjin，清溪洪進禪師），金陵清涼休復禪師（Qingliang Xiufu，清涼休復禪師），撫州龍濟紹修禪師（Longji Shaoxiu，龍濟紹修禪師），杭州天龍寺秀禪師（Tianlong Xiu，天龍寺秀禪師），潞州延慶傳殷禪師（Yanqing Chuanyin，延慶傳殷禪師），衡岳南臺守安禪師（Nantai Shou'an，南臺守安禪師）。（以上七人已見於記錄）

福州仙宗契符大師（Xianzong Qifu，仙宗契符大師）的法嗣有二人：福州仙宗洞明大師（Xianzong Dongming，仙宗洞明大師），泉州福清行欽禪師（Fuqing Xingqin，福清行欽禪師）。（以上二人已見於記錄）

杭州天龍重機大師（Tianlong Chongji，天龍重機大師）的法嗣有一人：高麗雪岳令光禪師（Xueyue Lingguang，雪岳令光禪師）。（一人已見於記錄）

婺州國泰瑫禪師（Guotai Tao，國泰瑫禪師）的法嗣有一人：婺州齊云寶勝禪師（Qiyun Baosheng，齊云寶勝禪師）。（一人已見於記錄）

福州升山白龍道希禪師（Bailong Daoxi，白龍道希禪師）的法嗣有五人：福州廣平玄旨禪師（Guangping Xuanzhi，廣平玄旨禪師），福州白龍清慕禪師（Bailong Qingmu，白龍清慕禪師），福州靈峰志恩禪師（Lingfeng Zhien，靈峰志恩禪師），福州東禪玄亮禪師（Dongchan Xuanliang，東禪玄亮禪師），漳州報劬玄應禪師（Baoqu Xuanying，報劬玄應禪師）。（以上五人已見於記錄）

泉州招慶法因大師（Zhaoqing Fayin，招慶法因大師）的法嗣有七人：泉州報恩宗顯大師（Bao'en Zongxian，報恩宗顯大師），金陵龍光澄忋禪師（Longguang Chengyi，龍光澄忋禪師），永興北院可休禪師（Beiyuan Kexiu，北院可休禪師），郴州太平清海禪師（Taiping Qinghai，太平清海禪師），連州慈雲慧深大師（Ciyun Huishen，慈雲慧深大師），郢州興陽道欽禪師（Xingyang Daoqin，興陽道欽禪師）。（以上六人已見於記錄）

漳州保福清溪禪師（Baofu Qingxi，保福清溪禪師）（一人，因無機緣語句，故不記錄）。

婺州報恩寶資禪師（Bao'en Baozi，報恩寶資禪師）的法嗣有一人：處州福林澄和尚（Fulin Cheng，福林澄和尚）。（一人已見於記錄）

處州翠峰從欣禪師（Cuifeng Congxin，翠峰從欣禪師）的法嗣有一人：處州報恩守真禪師（Bao'en Shouzhen，報恩守真禪師）。（一人已見於記錄）

襄州鷲嶺明遠禪師（Jiuling Mingyuan，鷲嶺明遠禪師）的法嗣有一人：襄州鷲嶺第二世通和尚（Jiuling Tong，鷲嶺通和尚）。（一人已見於記錄）

杭州龍華志球禪師（Longhua ZhiQiu，龍華志球禪師）的法嗣有一人：仁王院俊禪師（Renwang Jun，仁王俊禪師）。（一人已見於記錄）

漳州保福可儔禪師（Baofu Kechou，保福可儔禪師）的法嗣有一人：漳州隆壽無逸禪師（Longshou Wuyi，隆壽無逸禪師）。（一人已見於記錄）

潭州延壽寺慧輪（Yanshou Huilun，延壽慧輪）。 English version

Volume 24 of the Jingde Records of the Transmission of the Lamp

Seventy-four disciples of the eighth generation of Zen Master Xingsi of Qingyuan Mountain (Qingyuan Xingsi, Zen Master Xingsi of Qingyuan Mountain) in Jizhou, among whom seven were Dharma heirs of Zen Master Guichen of Luohan Monastery (Luohan Guichen, Zen Master Guichen of Luohan Monastery) in Zhangzhou: Zen Master Wenyi of Qingliang (Qingliang Wenyi, Zen Master Wenyi of Qingliang) in Jinling, Zen Master Hongjin of Qingxi (Qingxi Hongjin, Zen Master Hongjin of Qingxi) in Xiangzhou, Zen Master Xiufu of Qingliang (Qingliang Xiufu, Zen Master Xiufu of Qingliang) in Jinling, Zen Master Shaoxiu of Longji (Longji Shaoxiu, Zen Master Shaoxiu of Longji) in Fuzhou, Zen Master Xiu of Tianlong Monastery (Tianlong Xiu, Zen Master Xiu of Tianlong Monastery) in Hangzhou, Zen Master Chuanyin of Yanqing (Yanqing Chuanyin, Zen Master Chuanyin of Yanqing) in Luzhou, and Zen Master Shou'an of Nantai (Nantai Shou'an, Zen Master Shou'an of Nantai) on Heng Mountain. (The above seven have been recorded)

Two Dharma heirs of Master Qifu of Xianzong (Xianzong Qifu, Master Qifu of Xianzong) in Fuzhou: Master Dongming of Xianzong (Xianzong Dongming, Master Dongming of Xianzong) in Fuzhou, and Zen Master Xingqin of Fuqing (Fuqing Xingqin, Zen Master Xingqin of Fuqing) in Quanzhou. (The above two have been recorded)

One Dharma heir of Master Chongji of Tianlong Monastery (Tianlong Chongji, Master Chongji of Tianlong Monastery) in Hangzhou: Zen Master Lingguang of Seorak (Seorak Lingguang, Zen Master Lingguang of Seorak) in Goryeo. (One has been recorded)

One Dharma heir of Zen Master Tao of Guotai (Guotai Tao, Zen Master Tao of Guotai) in Wuzhou: Zen Master Baosheng of Qiyun (Qiyun Baosheng, Zen Master Baosheng of Qiyun) in Wuzhou. (One has been recorded)

Five Dharma heirs of Zen Master Daoxi of Bailong (Bailong Daoxi, Zen Master Daoxi of Bailong) on Sheng Mountain in Fuzhou: Zen Master Xuanzhi of Guangping (Guangping Xuanzhi, Zen Master Xuanzhi of Guangping) in Fuzhou, Zen Master Qingmu of Bailong (Bailong Qingmu, Zen Master Qingmu of Bailong) in Fuzhou, Zen Master Zhien of Lingfeng (Lingfeng Zhien, Zen Master Zhien of Lingfeng) in Fuzhou, Zen Master Xuanliang of Dongchan (Dongchan Xuanliang, Zen Master Xuanliang of Dongchan) in Fuzhou, and Zen Master Xuanying of Baoqu (Baoqu Xuanying, Zen Master Xuanying of Baoqu) in Zhangzhou. (The above five have been recorded)

Seven Dharma heirs of Master Fayin of Zhaoqing (Zhaoqing Fayin, Master Fayin of Zhaoqing) in Quanzhou: Master Zongxian of Bao'en (Bao'en Zongxian, Master Zongxian of Bao'en) in Quanzhou, Zen Master Chengyi of Longguang (Longguang Chengyi, Zen Master Chengyi of Longguang) in Jinling, Zen Master Kexiu of Beiyuan (Beiyuan Kexiu, Zen Master Kexiu of Beiyuan) in Yongxing, Zen Master Qinghai of Taiping (Taiping Qinghai, Zen Master Qinghai of Taiping) in Chenzhou, Master Huishen of Ciyun (Ciyun Huishen, Master Huishen of Ciyun) in Lianzhou, and Zen Master Daoqin of Xingyang (Xingyang Daoqin, Zen Master Daoqin of Xingyang) in Yingzhou. (The above six have been recorded)

Zen Master Qingxi of Baofu (Baofu Qingxi, Zen Master Qingxi of Baofu) in Zhangzhou (One person, not recorded due to lack of opportune sayings).

One Dharma heir of Zen Master Baozi of Bao'en (Bao'en Baozi, Zen Master Baozi of Bao'en) in Wuzhou: Monk Cheng of Fulin (Fulin Cheng, Monk Cheng of Fulin) in Chuzhou. (One has been recorded)

One Dharma heir of Zen Master Congxin of Cuifeng (Cuifeng Congxin, Zen Master Congxin of Cuifeng) in Chuzhou: Zen Master Shouzhen of Bao'en (Bao'en Shouzhen, Zen Master Shouzhen of Bao'en) in Chuzhou. (One has been recorded)

One Dharma heir of Zen Master Mingyuan of Jiuling (Jiuling Mingyuan, Zen Master Mingyuan of Jiuling) in Xiangzhou: Monk Tong of the second generation of Jiuling (Jiuling Tong, Monk Tong of Jiuling) in Xiangzhou. (One has been recorded)

One Dharma heir of Zen Master ZhiQiu of Longhua (Longhua ZhiQiu, Zen Master ZhiQiu of Longhua) in Hangzhou: Zen Master Jun of Renwang (Renwang Jun, Zen Master Jun of Renwang). (One has been recorded)

One Dharma heir of Zen Master Kechou of Baofu (Baofu Kechou, Zen Master Kechou of Baofu) in Zhangzhou: Zen Master Wuyi of Longshou (Longshou Wuyi, Zen Master Wuyi of Longshou) in Zhangzhou. (One has been recorded)

Huilun of Yanshou Monastery (Yanshou Huilun, Huilun of Yanshou Monastery) in Tanzhou.

【English Translation】 English version

Volume 24 of the Jingde Records of the Transmission of the Lamp

Seventy-four disciples of the eighth generation of Zen Master Xingsi of Qingyuan Mountain (Qingyuan Xingsi, Zen Master Xingsi of Qingyuan Mountain) in Jizhou, among whom seven were Dharma heirs of Zen Master Guichen of Luohan Monastery (Luohan Guichen, Zen Master Guichen of Luohan Monastery) in Zhangzhou: Zen Master Wenyi of Qingliang (Qingliang Wenyi, Zen Master Wenyi of Qingliang) in Jinling, Zen Master Hongjin of Qingxi (Qingxi Hongjin, Zen Master Hongjin of Qingxi) in Xiangzhou, Zen Master Xiufu of Qingliang (Qingliang Xiufu, Zen Master Xiufu of Qingliang) in Jinling, Zen Master Shaoxiu of Longji (Longji Shaoxiu, Zen Master Shaoxiu of Longji) in Fuzhou, Zen Master Xiu of Tianlong Monastery (Tianlong Xiu, Zen Master Xiu of Tianlong Monastery) in Hangzhou, Zen Master Chuanyin of Yanqing (Yanqing Chuanyin, Zen Master Chuanyin of Yanqing) in Luzhou, and Zen Master Shou'an of Nantai (Nantai Shou'an, Zen Master Shou'an of Nantai) on Heng Mountain. (The above seven have been recorded)

Two Dharma heirs of Master Qifu of Xianzong (Xianzong Qifu, Master Qifu of Xianzong) in Fuzhou: Master Dongming of Xianzong (Xianzong Dongming, Master Dongming of Xianzong) in Fuzhou, and Zen Master Xingqin of Fuqing (Fuqing Xingqin, Zen Master Xingqin of Fuqing) in Quanzhou. (The above two have been recorded)

One Dharma heir of Master Chongji of Tianlong Monastery (Tianlong Chongji, Master Chongji of Tianlong Monastery) in Hangzhou: Zen Master Lingguang of Seorak (Seorak Lingguang, Zen Master Lingguang of Seorak) in Goryeo. (One has been recorded)

One Dharma heir of Zen Master Tao of Guotai (Guotai Tao, Zen Master Tao of Guotai) in Wuzhou: Zen Master Baosheng of Qiyun (Qiyun Baosheng, Zen Master Baosheng of Qiyun) in Wuzhou. (One has been recorded)

Five Dharma heirs of Zen Master Daoxi of Bailong (Bailong Daoxi, Zen Master Daoxi of Bailong) on Sheng Mountain in Fuzhou: Zen Master Xuanzhi of Guangping (Guangping Xuanzhi, Zen Master Xuanzhi of Guangping) in Fuzhou, Zen Master Qingmu of Bailong (Bailong Qingmu, Zen Master Qingmu of Bailong) in Fuzhou, Zen Master Zhien of Lingfeng (Lingfeng Zhien, Zen Master Zhien of Lingfeng) in Fuzhou, Zen Master Xuanliang of Dongchan (Dongchan Xuanliang, Zen Master Xuanliang of Dongchan) in Fuzhou, and Zen Master Xuanying of Baoqu (Baoqu Xuanying, Zen Master Xuanying of Baoqu) in Zhangzhou. (The above five have been recorded)

Seven Dharma heirs of Master Fayin of Zhaoqing (Zhaoqing Fayin, Master Fayin of Zhaoqing) in Quanzhou: Master Zongxian of Bao'en (Bao'en Zongxian, Master Zongxian of Bao'en) in Quanzhou, Zen Master Chengyi of Longguang (Longguang Chengyi, Zen Master Chengyi of Longguang) in Jinling, Zen Master Kexiu of Beiyuan (Beiyuan Kexiu, Zen Master Kexiu of Beiyuan) in Yongxing, Zen Master Qinghai of Taiping (Taiping Qinghai, Zen Master Qinghai of Taiping) in Chenzhou, Master Huishen of Ciyun (Ciyun Huishen, Master Huishen of Ciyun) in Lianzhou, and Zen Master Daoqin of Xingyang (Xingyang Daoqin, Zen Master Daoqin of Xingyang) in Yingzhou. (The above six have been recorded)

Zen Master Qingxi of Baofu (Baofu Qingxi, Zen Master Qingxi of Baofu) in Zhangzhou (One person, not recorded due to lack of opportune sayings).

One Dharma heir of Zen Master Baozi of Bao'en (Bao'en Baozi, Zen Master Baozi of Bao'en) in Wuzhou: Monk Cheng of Fulin (Fulin Cheng, Monk Cheng of Fulin) in Chuzhou. (One has been recorded)

One Dharma heir of Zen Master Congxin of Cuifeng (Cuifeng Congxin, Zen Master Congxin of Cuifeng) in Chuzhou: Zen Master Shouzhen of Bao'en (Bao'en Shouzhen, Zen Master Shouzhen of Bao'en) in Chuzhou. (One has been recorded)

One Dharma heir of Zen Master Mingyuan of Jiuling (Jiuling Mingyuan, Zen Master Mingyuan of Jiuling) in Xiangzhou: Monk Tong of the second generation of Jiuling (Jiuling Tong, Monk Tong of Jiuling) in Xiangzhou. (One has been recorded)

One Dharma heir of Zen Master ZhiQiu of Longhua (Longhua ZhiQiu, Zen Master ZhiQiu of Longhua) in Hangzhou: Zen Master Jun of Renwang (Renwang Jun, Zen Master Jun of Renwang). (One has been recorded)

One Dharma heir of Zen Master Kechou of Baofu (Baofu Kechou, Zen Master Kechou of Baofu) in Zhangzhou: Zen Master Wuyi of Longshou (Longshou Wuyi, Zen Master Wuyi of Longshou) in Zhangzhou. (One has been recorded)

Huilun of Yanshou Monastery (Yanshou Huilun, Huilun of Yanshou Monastery) in Tanzhou.

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禪師法嗣二人廬山歸宗道詮禪師潭州龍興裕禪師(已上二人見錄)韶州白雲祥和尚法嗣六人韶州大曆和尚連州寶華和尚韶州月華和尚南雄州地藏和尚英州樂凈含匡禪師韶州后白雲和尚(已上六人見錄)朗州德山緣密大法師嗣二人潭州鹿苑文襲禪師澧州藥山可瓊禪師(已上二人見錄)西川青城香林澄遠禪師法嗣一人灌州羅漢和尚(一人見錄)襄州洞山寺初禪師法嗣一人潭州道崧禪師(一人無機緣語句不錄)鄂州黃龍晦機禪師法嗣九人洛京紫蓋善沼禪師眉州黃龍繼達禪師棗樹第二世和尚興元府玄都山澄和尚嘉州黑水和尚鄂州黃龍智颙禪師眉州福昌達和尚(已上七人見錄)常州慧山然和尚洪州雙嶺悟海禪師(已上二人無機緣語句不錄)婺州明招德謙禪師法嗣六人處州報恩契從禪師婺州普照瑜和尚婺州雙溪保初禪師處州涌泉究和尚衢州羅漢義和尚(已上五人見錄)福州興聖調和尚(一人無機緣語句不錄)郎州大龍山智洪禪師法嗣三人大龍山景如禪師大龍山楚勛禪師興元府普通院從善禪師(已上三人見錄)襄州白馬行靄禪師法嗣一人白馬智倫禪師(一人見錄)安州白兆山懷楚禪師法嗣三人唐州保壽匡祐禪師(一人見錄)蘄州自南禪師果州永慶院繼勛禪師(已上二人無機緣語句不錄)襄州谷隱智靜禪師法嗣二人谷隱知儼禪師襄州普

【現代漢語翻譯】 現代漢語譯本 禪師法嗣二人：廬山歸宗道詮禪師，潭州龍興裕禪師（以上二人見錄）。 韶州白雲祥和尚法嗣六人：韶州大曆和尚，連州寶華和尚，韶州月華和尚，南雄州地藏和尚，英州樂凈含匡禪師，韶州后白雲和尚（以上六人見錄）。 朗州德山緣密大法師嗣二人：潭州鹿苑文襲禪師，澧州藥山可瓊禪師（以上二人見錄）。 西川青城香林澄遠禪師法嗣一人：灌州羅漢和尚（一人見錄）。 襄州洞山寺初禪師法嗣一人：潭州道崧禪師（一人無機緣語句不錄）。 鄂州黃龍晦機禪師法嗣九人：洛京紫蓋善沼禪師，眉州黃龍繼達禪師，棗樹第二世和尚，興元府玄都山澄和尚，嘉州黑水和尚，鄂州黃龍智颙禪師，眉州福昌達和尚（以上七人見錄）。常州慧山然和尚，洪州雙嶺悟海禪師（以上二人無機緣語句不錄）。 婺州明招德謙禪師法嗣六人：處州報恩契從禪師，婺州普照瑜和尚，婺州雙溪保初禪師，處州涌泉究和尚，衢州羅漢義和尚（以上五人見錄）。福州興聖調和尚（一人無機緣語句不錄）。 郎州大龍山智洪禪師法嗣三人：大龍山景如禪師，大龍山楚勛禪師，興元府普通院從善禪師（以上三人見錄）。 襄州白馬行靄禪師法嗣一人：白馬智倫禪師（一人見錄）。 安州白兆山懷楚禪師法嗣三人：唐州保壽匡祐禪師（一人見錄），蘄州自南禪師，果州永慶院繼勛禪師（以上二人無機緣語句不錄）。 襄州谷隱智靜禪師法嗣二人：谷隱知儼禪師，襄州普

【English Translation】 English version Two Dharma heirs of the Chan Master: Chan Master Daoxuan of Guizong Temple on Mount Lu (廬山歸宗道詮禪師), Chan Master Yu of Longxing Temple in Tanzhou (潭州龍興裕禪師) (The above two are recorded). Six Dharma heirs of Baizhang Xianghe Shang (白雲祥和尚) of Shaozhou (韶州): Dali He Shang (大曆和尚) of Shaozhou, Baohua He Shang (寶華和尚) of Lianzhou (連州), Yuehua He Shang (月華和尚) of Shaozhou, Dizang He Shang (地藏和尚) of Nanxiong Prefecture (南雄州), Chan Master Han Kuang of Lejing Temple in Yingzhou (英州樂凈含匡禪師), Hou Baizhang He Shang (后白雲和尚) of Shaozhou (The above six are recorded). Two successors of Great Master Yuanmi of Deshan (德山緣密大法師) in Langzhou (朗州): Chan Master Wenxi of Luyuan Temple in Tanzhou (潭州鹿苑文襲禪師), Chan Master Keqiong of Yaoshan Temple in Lizhou (澧州藥山可瓊禪師) (The above two are recorded). One Dharma heir of Chengyuan (澄遠禪師) of Xianglin Temple on Mount Qingcheng (青城香林澄遠禪師) in Xichuan (西川): Luohan He Shang (羅漢和尚) of Guanzhou (灌州) (One person is recorded). One Dharma heir of Chan Master Chu of Dongshan Temple (洞山寺初禪師) in Xiangzhou (襄州): Chan Master Daosong of Tanzhou (潭州道崧禪師) (The sayings of one person are not recorded due to lack of opportunity). Nine Dharma heirs of Chan Master Huiji of Huanglong Temple (黃龍晦機禪師) in Ezhou (鄂州): Chan Master Shanzhao of Zigai Temple in Luojing (洛京紫蓋善沼禪師), Chan Master Jida of Huanglong Temple in Meizhou (眉州黃龍繼達禪師), the Second Generation He Shang of Zaoshu (棗樹第二世和尚), Cheng He Shang (澄和尚) of Xuandu Mountain (玄都山) in Xingyuan Prefecture (興元府), Heishui He Shang (黑水和尚) of Jiaozhou (嘉州), Chan Master Zhiyong of Huanglong Temple in Ezhou (鄂州黃龍智颙禪師), Da He Shang (達和尚) of Fuchang Temple in Meizhou (眉州福昌達和尚) (The above seven are recorded). Heishan Ran He Shang (慧山然和尚) of Changzhou (常州), Wuhai Chan Master (悟海禪師) of Shuangling Temple in Hongzhou (洪州雙嶺悟海禪師) (The sayings of the above two are not recorded due to lack of opportunity). Six Dharma heirs of Chan Master Deqian of Mingzhao Temple (明招德謙禪師) in Wuzhou (婺州): Chan Master Qicong of Bao'en Temple in Chuzhou (處州報恩契從禪師), Yu He Shang (瑜和尚) of Puzhao Temple in Wuzhou (婺州普照瑜和尚), Baochu Chan Master (保初禪師) of Shuangxi Temple in Wuzhou (婺州雙溪保初禪師), Jiu He Shang (究和尚) of Yongquan Temple in Chuzhou (處州涌泉究和尚), Yi He Shang (義和尚) of Luohan Temple in Quzhou (衢州羅漢義和尚) (The above five are recorded). Tiao He Shang (調和尚) of Xingsheng Temple in Fuzhou (福州興聖調和尚) (The sayings of one person are not recorded due to lack of opportunity). Three Dharma heirs of Chan Master Zhihong of Dalong Mountain (大龍山智洪禪師) in Langzhou (郎州): Jingru Chan Master (景如禪師) of Dalong Mountain, Chuxun Chan Master (楚勛禪師) of Dalong Mountain, Congshan Chan Master (從善禪師) of Putong Temple in Xingyuan Prefecture (興元府普通院) (The above three are recorded). One Dharma heir of Chan Master Xing'ai of Baima Temple (白馬行靄禪師) in Xiangzhou (襄州): Zhilun Chan Master (智倫禪師) of Baima Temple (白馬智倫禪師) (One person is recorded). Three Dharma heirs of Chan Master Huaichu of Baizhao Mountain (白兆山懷楚禪師) in Anzhou (安州): Kuangyou Chan Master (匡祐禪師) of Baoshou Temple in Tangzhou (唐州保壽匡祐禪師) (One person is recorded), Zinan Chan Master (自南禪師) of Qizhou (蘄州), Jixun Chan Master (繼勛禪師) of Yongqing Temple in Guozhou (果州永慶院) (The sayings of the above two are not recorded due to lack of opportunity). Two Dharma heirs of Chan Master Zhijing of Guyin Temple (谷隱智靜禪師) in Xiangzhou (襄州): Zhiyan Chan Master (知儼禪師) of Guyin Temple, Pu of Xiangzhou (襄州普

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寧法顯禪師(已上二人見錄)廬山歸宗弘章禪師法嗣一人東京普凈院常覺禪師(一人見錄)鳳翔府紫陵微禪師法嗣二人鳳翔府大朗和尚潭州新開和尚(已上二人無機緣語句不錄)襄州石門山慧徹禪師法嗣二人石門山紹遠禪師鄂州靈竹守珍禪師(已上二人見錄)洪州同安志和尚法嗣二人朗州梁山緣觀禪師(一人見錄)陳州靈通和尚(一人無機緣語句不錄)襄州廣德延和尚法嗣一人廣德周禪師(一人見錄)益州凈眾寺歸信禪師法嗣一人漢州靈龕山和尚(一人無機緣語句不錄)隋州護國知遠禪師法嗣一人東京開寶常普大師(一人無機緣語句不錄)

行思禪師第八世

前漳州羅漢桂琛禪師法嗣

升州清涼院文益禪師餘杭人也。姓魯氏。七歲依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師盛化于明州鄮山育王寺。師往預聽習究其微旨。復傍探儒典游文雅之場。覺師目為我門之遊夏也。師以玄機一發雜務俱捐。振錫南邁抵福州長慶法會。雖緣心未息而海眾推之。尋更結侶擬之湖外。既行值天雨忽作溪流暴(蒲報切)漲。暫寓城西地藏院因參琛和尚。琛問曰。上座。何往師曰。邐迤行腳云。曰行腳事作么生。師曰不知。曰不知最親切。師豁然開悟。與同行進山主等四人。因投誠咨決悉皆契會。

【現代漢語翻譯】 現代漢語譯本： 寧法顯禪師（以上二人見錄）是廬山歸宗弘章禪師的法嗣。東京普凈院常覺禪師（一人見錄）是鳳翔府紫陵微禪師的法嗣。鳳翔府大朗和尚、潭州新開和尚（以上二人沒有機緣語句，不予收錄）。襄州石門山慧徹禪師的法嗣有二人：石門山紹遠禪師、鄂州靈竹守珍禪師（以上二人見錄）。洪州同安志和尚的法嗣有二人：朗州梁山緣觀禪師（一人見錄）、陳州靈通和尚（一人沒有機緣語句，不予收錄）。襄州廣德延和尚的法嗣有一人：廣德周禪師（一人見錄）。益州凈眾寺歸信禪師的法嗣有一人：漢州靈龕山和尚（一人沒有機緣語句，不予收錄）。隋州護國知遠禪師的法嗣有一人：東京開寶常普大師（一人沒有機緣語句，不予收錄）。

行思禪師第八世

前漳州羅漢桂琛禪師的法嗣：

升州清涼院文益禪師，餘杭人，姓魯。七歲時依新定智通院的全偉禪師剃度出家。成年後在越州開元寺受具足戒。當時律宗匠師希覺在明州鄮山育王寺弘揚佛法，文益禪師前去聽講學習，深入研究其精髓。他還廣泛涉獵儒家經典，遊歷于文人雅士之間。希覺禪師稱他為我們佛門中的子游、子夏（皆為孔子弟子，以擅長文學而聞名）。文益禪師一旦領悟了玄妙的佛理，便拋棄了其他事務，拄著錫杖向南行進，到達福州長慶寺的法會。雖然緣慮之心尚未止息，但已被大眾所推崇。之後，他打算與同伴前往湖外，在途中遇到天降大雨，溪水突然暴漲。於是暫時住在城西的地藏院，並參拜了桂琛和尚。桂琛和尚問道：『上座，你要去哪裡？』文益禪師回答說：『隨意行腳雲遊。』桂琛和尚問：『行腳這件事是怎麼做的？』文益禪師回答說：『不知道。』桂琛和尚說：『不知道是最親切的。』文益禪師豁然開悟。與他同行的進山主等四人，也因此向桂琛和尚請教，都得到了契合的領悟。

【English Translation】 English version: Zen Master Ning Faxian (both above recorded) was a Dharma heir of Zen Master Guizong Hongzhang of Mount Lu. Zen Master Changjue of Pujing Monastery in Tokyo (one recorded) was a Dharma heir of Zen Master Ziling Wei of Fengxiang Prefecture. Abbot Dalang of Fengxiang Prefecture and Abbot Xinkai of Tanzhou (neither of the above two had recorded statements of enlightenment). Zen Master Huiche of Shimen Mountain in Xiangzhou had two Dharma heirs: Zen Master Shaoyuan of Shimen Mountain and Zen Master Shouzhen of Lingzhu in Ezhou (both above recorded). Abbot Tong』an Zhi of Hongzhou had two Dharma heirs: Zen Master Yuanguan of Liangshan Mountain in Langzhou (one recorded) and Abbot Lingtong of Chenzhou (one had no recorded statement of enlightenment). Abbot Guangde Yan of Xiangzhou had one Dharma heir: Zen Master Zhou of Guangde (one recorded). Zen Master Guixin of Jingzhong Monastery in Yizhou had one Dharma heir: Abbot of Lingkan Mountain in Hanzhou (one had no recorded statement of enlightenment). Zen Master Zhiyuan of Huguo in Suizhou had one Dharma heir: Great Master Changpu of Kaibao in Tokyo (one had no recorded statement of enlightenment).

Eighth Generation of Zen Master Xingsi

Dharma Heir of Zen Master Guichen of Luohan in Former Zhangzhou:

Zen Master Wenyue of Qingliang Monastery in Shengzhou was a native of Yuhang, with the surname Lu. At the age of seven, he was tonsured by Zen Master Quanwei of Zhītōng Monastery in Xinding. As a young man, he received the full precepts at Kaiyuan Monastery in Yuezhou. At that time, Vinaya Master Xijue was greatly propagating the Dharma at Yuwang Monastery on Mount Mao in Mingzhou. The Zen Master went to listen and study, deeply investigating its essence. He also extensively explored Confucian classics, traveling among literary scholars. Master Xijue called him 'our school』s Ziyou and Zixia (both disciples of Confucius, known for their literary talents)'. Once Zen Master Wenyue understood the profound principles of Buddhism, he abandoned other affairs, carrying his staff southward to the Dharma assembly at Changqing Monastery in Fuzhou. Although his mind of discrimination had not yet ceased, he was revered by the assembly. Later, he planned to go beyond the lake with his companions, but on the way, they encountered heavy rain, and the stream suddenly swelled. So they temporarily stayed at Dizang Monastery west of the city and visited Zen Master Guichen. Zen Master Guichen asked: 'Venerable Sir, where are you going?' Zen Master Wenyue replied: 'Wandering around.' Zen Master Guichen asked: 'How is this wandering done?' Zen Master Wenyue replied: 'I don』t know.' Zen Master Guichen said: 'Not knowing is the most intimate.' Zen Master Wenyue suddenly became enlightened. The four people who were traveling with him, including the mountain manager Jin, also consulted Zen Master Guichen and all attained accordant understanding.

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次第受記各鎮一方。師獨于甘蔗洲卓庵。因議留止。進師等以江表叢林欲期歷覽。命師同往。至臨川州牧請住崇壽院。初開堂日中坐茶筵未起。四眾先圍繞法座。時僧正白師曰。四眾已圍繞和尚法座了。師曰。眾人卻參真善知識。少頃升座。大眾禮請訖。師謂眾曰眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重便下座。時有僧出禮拜。師曰。好問著。僧方申問次。師曰。長老未開堂不答話。子方上座自長慶來。師舉先長慶棱和尚偈而問曰。作么生是萬象之中獨露身。子方舉拂子。師曰。恁么會又爭得。曰和尚尊意如何。師曰。喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。子方豁然悟解述偈投誠。自是諸方會下有存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾常不減千計。師上堂大眾立久。乃謂之曰。只恁么便散去。還有佛法也無。試說看。若無又來遮里作么。若有大市裡人聚處亦有。何須到遮里。諸人各曾看還源觀百門義海華嚴論涅槃經。諸多策子阿那個教中有遮個時節。若有試舉看。莫是恁么經里有恁么語是此時節么。有什麼交涉。所以微言滯於心首。常為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去又作么生得正去。還會么

【現代漢語翻譯】 現代漢語譯本： 他們依次被授予鎮守一方的重任。唯獨老師（指雲門文偃禪師）在甘蔗洲獨自居住在茅庵里。因為商議停留的事情，進師等人因為想遊歷江表的叢林寺院，就邀請老師一同前往。到達臨川，州牧邀請老師住持崇壽院。初次開堂那天，中午的茶會還沒有結束，四眾弟子就先圍繞著法座。當時僧正白師說：『四眾已經圍繞著和尚的法座了。』老師說：『大家卻來參拜真正的善知識。』過了一會兒，老師升座。大眾行禮完畢。老師對大家說：『大家既然都到這裡了，山僧不能不說話。』就給大家舉一個古人的方便法門，說完『珍重』就下座了。當時有個僧人出來禮拜。老師說：『好好地問。』僧人剛要提問，老師說：『長老還沒開堂，不回答問題。』子方上座從長慶來，老師舉起先時長慶棱和尚的偈語問道：『怎麼是萬象之中獨露身？』子方舉起拂子。老師說：『這樣理解又怎麼行？』子方說：『和尚您的意思如何？』老師說：『你把什麼叫做萬象？』子方說：『古人不撥弄萬象。』老師說：『萬象之中獨露身，說什麼撥不撥。』子方豁然開悟，寫了偈語表示誠服。從此，各方禪林中那些執著于知解的人紛紛前來。開始時，他們的行為還像模像樣，老師稍微加以啓發，他們都逐漸心悅誠服。前來參學的僧眾常常不少於千人。老師上堂，大眾站立很久，於是對他們說：『就這樣就散去了嗎？還有佛法嗎？』試試看說出來。如果沒有，又來這裡做什麼？如果有，大街上人多的地方也有，何必到這裡來？各位都曾看過《還源觀》、《百門義海》、《華嚴論》、《涅槃經》等許多書，哪個教義中有這種時候？如果有，試著舉出來看看。莫非是經里有這樣的話就是這個時候嗎？有什麼關係呢？所以，精妙的語言停留在心頭，常常成為緣慮的場所。實際理體就在眼前，反而成為名相的境界。又怎麼才能翻轉過去呢？如果翻轉過去，又怎麼才能使它正確呢？會嗎？』 English version: They were successively assigned to guard their respective regions. Only the teacher (referring to Zen Master Yunmen Wenyan) dwelt alone in a thatched hut on Ganze Island. Due to discussions about staying, Master Jin and others, desiring to visit the monasteries of Jiangbiao, invited the teacher to go with them. Upon arriving in Linchuan, the prefect invited the teacher to reside at Chongshou Monastery. On the day of the initial Dharma talk, the midday tea ceremony had not yet concluded, and the fourfold assembly had already gathered around the Dharma seat. At that time, the monastic administrator, Baishi, said, 'The fourfold assembly has already gathered around the Abbot's Dharma seat.' The teacher said, 'Everyone should instead pay homage to a true Kalyanamitra (善知識, 'good spiritual friend').' After a short while, the teacher ascended the seat. The assembly completed their prostrations. The teacher said to the assembly, 'Since everyone is here, this mountain monk cannot remain silent.' He then cited an expedient teaching of an ancient master, and after saying 'Take care,' descended from the seat. At that time, a monk came forward to prostrate. The teacher said, 'Ask well.' As the monk was about to inquire, the teacher said, 'The elder has not yet begun the Dharma talk, so I will not answer questions.' Upasaka Zifang came from Changqing. The teacher raised a verse from the late Zen Master Leng of Changqing and asked, 'What is the 'sole appearance within the myriad phenomena' (萬象之中獨露身)?' Zifang raised his whisk. The teacher said, 'How can you understand it like that?' Zifang said, 'What is the Abbot's intention?' The teacher said, 'What do you call the myriad phenomena (萬象)?' Zifang said, 'The ancients did not manipulate the myriad phenomena.' The teacher said, 'The sole appearance within the myriad phenomena—what is there to say about manipulating or not manipulating?' Zifang suddenly awakened and presented a verse expressing his sincerity. From then on, those in various Zen communities who clung to intellectual understanding flocked to him. Initially, their behavior was quite proper, but the teacher subtly inspired them, and they gradually became sincerely convinced. The number of monks seeking instruction often exceeded a thousand. The teacher, seeing the assembly standing for a long time during his Dharma talk, said to them, 'Are you just going to disperse like this? Is there any Dharma?' Try to speak it. If there is none, what are you doing here? If there is, it is also found in crowded places in the marketplace, so why come here? You have all read the Huan Yuan Guan (還源觀, 'Treatise on Returning to the Source'), the Bai Men Yi Hai (百門義海, 'Ocean of Meanings of the Hundred Gates'), the Hua Yan Lun (華嚴論, 'Avatamsaka Sutra Commentary'), the Nie Pan Jing (涅槃經, 'Nirvana Sutra'), and many other texts. Which teaching contains such a moment? If there is, try to cite it. Is it that there are such words in the sutras that represent this moment? What relevance does that have? Therefore, subtle words linger in the mind and become a field of conceptual thought. Actual reality is right before your eyes, yet it is transformed into a realm of names and forms. How can you turn it around? If you turn it around, how can you make it correct? Do you understand?'

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

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。莫只恁么念策子。有什麼用處。僧問。如何披露則得與道相應。師曰。汝幾時披露即與道不相應。問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作么生會。莫道恁么來問便是不得汝道。六處不知音。眼處不知音。耳處不知音。若也根本是有爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得經八萬大劫。一朝退墮諸事儼然。蓋為不知根本真實。次第修行三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生超彼三乘權學等見。又道彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。僧問。指即不問如何是月。師曰。阿那個是汝不問底指。又僧問。月即不問如何是指。師曰月。曰學人問指。和尚為什麼對月。師曰。為汝問指。江南國主重師之道。迎入住報恩禪院。署凈慧禪師。師上堂謂眾曰。古人道。我立地待汝覯去。山僧如今坐地待汝覯去。還有道理也無。那個親那個疏。試裁斷看。問洪鐘才系大眾云臻請師如是。師曰。大眾會何似汝會。問如何是古佛家風。師曰。什麼處看不足。問十二時中如何行履即得與道相應。師曰。取捨之心成巧偽。問古人傳衣當記何人。師曰。汝什麼處見古人傳衣。問十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入

【現代漢語翻譯】 現代漢語譯本： 不要只是這樣唸誦經本，有什麼用呢？有僧人問：『如何才能顯露而與道相應？』 師父說：『你什麼時候顯露才與道不相應？』 問：『六處不知音時如何？』 師父說：『你家眷屬一大群。』 師父又說：『怎麼領會？不要說這樣來問就是不對的。你說六處不知音，眼處不知音，耳處不知音。如果根本上是有，爭辯有什麼用？古人說：離開聲色執著聲色，離開名字執著名字。所以修無想天，經過八萬大劫，一旦退墮，諸事依然存在。因為不知道根本真實。次第修行，三生六十劫，四生一百劫，這樣直到三祇（asaṃkhya，無數）果滿。古人還說：不如一念緣起無生，超越三乘權學等見。又說彈指圓成八萬門，剎那滅卻三祇劫。也需要身體力行地研究。如果這樣用多少氣力。』 僧人問：『指我不問，如何是月？』 師父說：『哪個是你沒問的指？』 又有僧人問：『月我不問，如何是指？』 師父說：『月。』 說：『學人問指，和尚為什麼回答月？』 師父說：『爲了你問指。』 江南國主器重師父的道行，迎接他入住報恩禪院，署名凈慧禪師。師父上堂對眾人說：『古人說：我站立在此等待你們相遇。山僧如今坐在此地等待你們相遇。還有道理嗎？哪個親近哪個疏遠？試著判斷看看。』 問：『洪鐘才系，大眾雲集，請問師父如何是？』 師父說：『大眾領會，何似你領會？』 問：『如何是古佛家風？』 師父說：『什麼地方看不足？』 問：『十二時中如何行持才能與道相應？』 師父說：『取捨之心成了巧偽。』 問：『古人傳衣應當記住何人？』 師父說：『你什麼地方見到古人傳衣？』 問：『十方賢聖都進入此宗，如何是此宗？』 師父說：『十方賢聖都進入。』

【English Translation】 English version: Don't just recite scriptures like that. What's the use? A monk asked, 'How can one reveal oneself and be in accordance with the Dao?' The master said, 'When do you reveal yourself that is not in accordance with the Dao?' Asked, 'What if the six senses don't recognize the sound?' The master said, 'Your family is a large group.' The master also said, 'How do you understand? Don't say that asking like this is wrong. You say the six senses don't recognize the sound, the eye doesn't recognize the sound, the ear doesn't recognize the sound. If the root is there, what's the use of arguing? The ancients said: Leaving form and sound, clinging to form and sound; leaving names, clinging to names. Therefore, cultivating in the Realm of Neither Perception nor Non-Perception (asaṃjñā-saṃjñāyatana), after eighty thousand great kalpas, once fallen, everything remains the same. It's because they don't know the fundamental truth. Cultivating in sequence, three lives and sixty kalpas, four lives and one hundred kalpas, until three asaṃkhya (asaṃkhya, countless) kalpas are fulfilled. The ancients still said: It's better to have one thought of dependent origination and no birth, surpassing the expedient teachings of the Three Vehicles. It is also said that snapping the fingers completes eighty thousand gates, and in an instant, destroys three asaṃkhya kalpas. It also needs to be personally investigated. If so, how much effort is used?' A monk asked, 'I won't ask about the finger, what is the moon?' The master said, 'Which is the finger you didn't ask about?' Another monk asked, 'I won't ask about the moon, what is the finger?' The master said, 'The moon.' Said, 'The student asks about the finger, why does the master answer about the moon?' The master said, 'For you asking about the finger.' The ruler of Jiangnan valued the master's Dao, welcomed him to reside in Bao'en Monastery, and named him Chan Master Jinghui. The master ascended the hall and said to the assembly, 'The ancients said: I stand here waiting for you to encounter. This mountain monk now sits here waiting for you to encounter. Is there any reason? Which is closer, which is more distant? Try to judge.' Asked, 'As soon as the great bell is tied, the masses gather like clouds, please, master, what is it?' The master said, 'How the masses understand, how is it like your understanding?' Asked, 'What is the family style of the ancient Buddhas?' The master said, 'Where is it that you don't see enough?' Asked, 'How should one conduct oneself in the twelve periods of the day to be in accordance with the Dao?' The master said, 'The mind of taking and rejecting becomes skillful deceit.' Asked, 'Who should be remembered when the ancients passed down the robe?' The master said, 'Where did you see the ancients passing down the robe?' Asked, 'All the sages of the ten directions enter this sect, what is this sect?' The master said, 'All the sages of the ten directions enter.'

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。問如何是佛向上人。師曰。方便呼為佛。問聲色兩字什麼人透得。師卻謂眾曰。諸上座。且道遮個僧還透得也未。若會此問處透聲色即不難。問求佛知見何路最徑。師曰。無過此。問瑞草不凋時如何。師曰。謾語。問大眾雲集請師頓決疑網。師曰。寮舍內商量茶堂內商量。問雲開見日時如何。師曰。謾語真個。問如何是沙門所重處。師曰。若有纖毫所重即不名沙門。問千百億化身於中如何是清凈法身。師曰。總是。問簇簇上來師意如何。師曰。是眼不是眼。問全身是義請師一決。師曰。汝義自破。問如何是古佛心。師曰。流出慈悲喜捨。問百年暗室一燈能破。如何是一燈。師曰。論什麼百年。問如何是正真之道。師曰。一愿也教汝行二愿也教汝行。問如何是一真之地。師曰。地則無一真。曰如何卓立。師曰。轉無交涉。問如何是古佛。師曰。即今也無嫌處。問十二時中如何行履。師曰。步步踏著。問古鏡未開如何顯照。師曰。何必再三。問如何是諸佛玄旨。師曰。是汝也有。問承教有言。從無住本立一切法。如何是無住本。師曰。形興未質名起未名。問亡僧衣眾僧唱。祖師衣什麼人唱。師曰。汝唱得亡僧什麼衣。問蕩子還鄉時如何。師曰。將什麼奉獻。曰無有一物。師曰。日給作么生。師后遷住清涼。上堂示眾曰。

【現代漢語翻譯】 問：如何是佛向上人？（如何是超越了對佛的執著的人？） 師曰：方便呼為佛。（爲了方便才稱之為佛。） 問：聲色兩字什麼人透得？（誰能真正理解『聲』和『色』的真諦？） 師卻謂眾曰：諸上座。且道遮個僧還透得也未？（師父卻對大家說：各位，你們說這位僧人理解了嗎？） 若會此問處透聲色即不難。（如果理解了這個問題，理解『聲』和『色』就不難了。） 問：求佛知見何路最徑？（尋求佛的智慧和見解，哪條路最直接？） 師曰：無過此。（沒有比這更直接的。） 問：瑞草不凋時如何？（祥瑞的草不凋謝時是什麼樣的？） 師曰：謾語。（胡說。） 問：大眾雲集請師頓決疑網。（大家聚集在一起，請師父立刻解決我們的疑惑。） 師曰：寮舍內商量茶堂內商量。（在僧房裡商量，在茶堂里商量。） 問：雲開見日時如何？（撥開雲霧見到太陽時是什麼樣的？） 師曰：謾語真個。（胡說，是真的。） 問：如何是沙門所重處？（沙門（shā mén，出家修道者）所重視的是什麼？） 師曰：若有纖毫所重即不名沙門。（如果有一點點重視的東西，就不能稱為沙門。） 問：千百億化身於中如何是清凈法身？（千百億化身中，哪個是清凈法身（qīng jìng fǎ shēn，佛的真身）？） 師曰：總是。（都是。） 問：簇簇上來師意如何？（這樣擁上來，師父的意思是什麼？） 師曰：是眼不是眼。（是眼睛，又不是眼睛。） 問：全身是義請師一決。（全身都是真理，請師父決斷。） 師曰：汝義自破。（你自己的真理自己就打破了。） 問：如何是古佛心？（什麼是古佛的心？） 師曰：流出慈悲喜捨。（流露出慈悲喜捨（cí bēi xǐ shě，佛教四無量心）之心。） 問：百年暗室一燈能破。如何是一燈？（百年的暗室，一盞燈就能照亮。什麼是這一盞燈？） 師曰：論什麼百年。（說什麼百年。） 問：如何是正真之道？（什麼是真正正確的道路？） 師曰：一愿也教汝行二愿也教汝行。（一個願望也教你實行，兩個願望也教你實行。） 問：如何是一真之地？（什麼是唯一真實的地方？） 師曰：地則無一真。（地方沒有唯一真實的。） 曰：如何卓立？（如何確立？） 師曰：轉無交涉。（更加沒有關係。） 問：如何是古佛？（什麼是古佛？） 師曰：即今也無嫌處。（現在也沒有令人嫌棄的地方。） 問：十二時中如何行履？（一天十二個時辰中，如何行動？） 師曰：步步踏著。（每一步都踏實。） 問：古鏡未開如何顯照？（古老的鏡子沒有打開，如何顯現照耀？） 師曰：何必再三。（何必再問。） 問：如何是諸佛玄旨？（什麼是諸佛（zhū fó，眾多的佛）的玄妙旨意？） 師曰：是汝也有。（你也有。） 問：承教有言。從無住本立一切法。如何是無住本？（聽聞教誨說，從無住的根本建立一切法。什麼是無住的根本？） 師曰：形興未質名起未名。（形體出現之前，名字產生之前。） 問：亡僧衣眾僧唱。祖師衣什麼人唱？（去世僧人的衣服由眾僧唱唸，祖師（zǔ shī，佛教宗派的創始人或有重要貢獻者）的衣服由誰唱唸？） 師曰：汝唱得亡僧什麼衣？（你能唱出去世僧人的什麼衣服？） 問：蕩子還鄉時如何？（浪子回頭回到家鄉時怎麼樣？） 師曰：將什麼奉獻？（拿什麼來奉獻？） 曰：無有一物。（什麼都沒有。） 師曰：日給作么生？（每天的供給怎麼辦？） 師后遷住清涼。上堂示眾曰。（師父後來遷居到清涼，上堂開示大眾說：）

【English Translation】 Question: What is a person who goes beyond the Buddha? (What is a person who transcends attachment to the Buddha?) The Master said: It is called Buddha for convenience. (It is only for convenience that it is called Buddha.) Question: Who can penetrate the two words 'sound' and 'form'? (Who can truly understand the essence of 'sound' and 'form'?) The Master then said to the assembly: Venerable ones, do you think this monk has penetrated it or not? (The Master then said to everyone: Everyone, do you think this monk understands it?) If you understand the point of this question, it is not difficult to penetrate sound and form. (If you understand this question, it is not difficult to understand 'sound' and 'form'.) Question: What is the most direct path to seeking the knowledge and insight of the Buddha? (What is the most direct path to seeking the wisdom and insight of the Buddha?) The Master said: Nothing surpasses this. (There is nothing more direct than this.) Question: What is it like when the auspicious grass does not wither? (What is it like when the auspicious grass does not wither?) The Master said: Nonsense. (Nonsense.) Question: The assembly gathers to ask the Master to immediately resolve our doubts. (Everyone gathers together to ask the Master to immediately resolve our doubts.) The Master said: Discuss it in the monks' quarters, discuss it in the tea room. (Discuss it in the monks' quarters, discuss it in the tea room.) Question: What is it like when the clouds part and the sun is seen? (What is it like when the clouds part and the sun is seen?) The Master said: Nonsense, it's true. (Nonsense, it's true.) Question: What is it that a 'shramana' (shā mén, a renunciate or ascetic) values? (What is it that a 'shramana' values?) The Master said: If there is even the slightest thing that is valued, one cannot be called a 'shramana'. (If there is even the slightest thing that is valued, one cannot be called a 'shramana'.) Question: Among the billions of transformation bodies, which is the pure 'dharmakaya' (qīng jìng fǎ shēn, the body of the Buddha's teachings)? (Among the billions of transformation bodies, which is the pure 'dharmakaya'?) The Master said: All of them. (All of them.) Question: What is the Master's intention in coming up in a crowd like this? (What is the Master's intention in coming up in a crowd like this?) The Master said: It is an eye, and it is not an eye. (It is an eye, and it is not an eye.) Question: The whole body is truth, please Master decide. (The whole body is truth, please Master decide.) The Master said: Your own truth breaks itself. (Your own truth breaks itself.) Question: What is the mind of the ancient Buddha? (What is the mind of the ancient Buddha?) The Master said: It flows out with loving-kindness, compassion, joy, and equanimity (cí bēi xǐ shě, the four immeasurables in Buddhism). (It flows out with loving-kindness, compassion, joy, and equanimity.) Question: A lamp can break through a hundred years of darkness. What is this lamp? (A lamp can break through a hundred years of darkness. What is this lamp?) The Master said: What hundred years are you talking about? (What hundred years are you talking about?) Question: What is the truly correct path? (What is the truly correct path?) The Master said: I will teach you to practice one vow, and I will teach you to practice two vows. (I will teach you to practice one vow, and I will teach you to practice two vows.) Question: What is the one true ground? (What is the one true ground?) The Master said: There is no one truth in the ground. (There is no one truth in the ground.) Question: How to establish it? (How to establish it?) The Master said: It has even less to do with it. (It has even less to do with it.) Question: What is the ancient Buddha? (What is the ancient Buddha?) The Master said: There is no objectionable place even now. (There is no objectionable place even now.) Question: How to act in the twelve periods of the day? (How to act in the twelve periods of the day?) The Master said: Step by step, tread firmly. (Step by step, tread firmly.) Question: How does an ancient mirror shine without being opened? (How does an ancient mirror shine without being opened?) The Master said: Why ask again and again? (Why ask again and again?) Question: What is the profound meaning of all the Buddhas (zhū fó, many Buddhas)? (What is the profound meaning of all the Buddhas?) The Master said: You also have it. (You also have it.) Question: It is said in the teachings, 'From the root of non-abiding, establish all dharmas.' What is the root of non-abiding? (It is said in the teachings, 'From the root of non-abiding, establish all dharmas.' What is the root of non-abiding?) The Master said: Before the form arises, before the name arises. (Before the form arises, before the name arises.) Question: The clothes of the deceased monk are chanted by the assembly. Who chants the clothes of the 'patriarch' (zǔ shī, the founder or an important contributor to a Buddhist school)? (The clothes of the deceased monk are chanted by the assembly. Who chants the clothes of the 'patriarch'?) The Master said: What clothes of the deceased monk can you chant? (What clothes of the deceased monk can you chant?) Question: What is it like when a prodigal son returns home? (What is it like when a prodigal son returns home?) The Master said: What will you offer? (What will you offer?) Answer: Nothing at all. (Nothing at all.) The Master said: What about the daily provisions? (What about the daily provisions?) The Master later moved to Qingliang. He ascended the platform and addressed the assembly, saying: (The Master later moved to Qingliang. He ascended the platform and addressed the assembly, saying:)

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出家人但隨時及節。便得寒即寒熱即熱。欲知佛性義當觀時節因緣。古今方便不少。不見石頭和尚因看肇論云。會萬物為己者。其唯聖人乎。他家便道。聖人無己靡所不己。有一片言語喚作參同契。末上云。竺土大仙心無過此語也。中間也只隨時說話。上座今欲會萬物為己去。蓋為大地無一法可見。他又囑人云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。于非色中作色解。上座于非色中作色解。即是移時失候。且道色作非色解。還當不當。上座若恁么會便是沒交涉。正是癡狂兩頭走有什麼用處。上座但守分隨時過好珍重。問如何是清涼家風。師曰。汝到別處但道到清涼來。問如何得諸法無當去。師曰。什麼法當著上座。曰爭奈日夕何。師曰。閑言語。問觀身如幻化觀內亦復然時如何。師曰。還得恁么也無。問要急相應唯言不二。如何是不二之言。師曰。更添些子得么。問如何是法身。師曰。遮個是應身。問如何是第一義。師曰。我向汝道是第二義。師問修山主。毫牦有差天地懸隔。兄作么生會。修曰。毫牦有差天地懸隔。師曰。恁么會又爭得。修曰。和尚如何。師曰。毫牦有差天地懸隔。修便禮拜(東禪齊拈云。山主恁么只對。為什麼不肯。及乎再請益。法眼亦只恁么道。便得去。

【現代漢語翻譯】 現代漢語譯本 出家人只需順應時節變化。冷就冷，熱就熱。想要了解佛性的意義，應當觀察時節因緣。自古至今的方便法門不少。沒見石頭和尚因為讀鳩摩羅什翻譯的《肇論》而說：『能將萬物視為自身的，大概只有聖人吧。』他卻說：『聖人無『己』，無所不『己』。』有一段話叫做《參同契》，最後說：『印度的大覺悟者的心，沒有超過這句話的。』中間也只是隨著時機說話。上座現在想要會萬物為己嗎？這是因為大地沒有一法可見。他又囑咐人說：『光陰不要虛度。』剛才我對上座說，只要順應時節變化就行了。如果錯過了時機，那就是虛度光陰。在非色的事物中作色的理解，上座在非色的事物中作色的理解，那就是錯過了時機。那麼，把色作非色理解，對不對呢？上座如果這樣理解，那就是毫不相干。正是癡狂兩頭跑，有什麼用處？上座只要安分守時就好，好好珍惜。問：『什麼是清涼家的家風？』師說：『你到別處只說從清涼來。』問：『如何才能使諸法不執著？』師說：『什麼法執著上座了？』說：『奈何日日夜夜呢？』師說：『少說廢話。』問：『觀身如幻化，觀內亦復然，這時如何？』師說：『還得這樣嗎？』問：『要快速相應，唯有不二之說，什麼是不二之言？』師說：『還能再加一點嗎？』問：『什麼是法身（Dharmakaya, the body of the Dharma）？』師說：『這個是應身（Nirmanakaya, the body of manifestation）。』問：『什麼是第一義（Paramartha, ultimate truth）？』師說：『我跟你說的是第二義（Samvriti, conventional truth）。』師問修山主：『毫釐有差，天地懸隔，你如何理解？』修說：『毫釐有差，天地懸隔。』師說：『這樣理解又有什麼用？』修說：『和尚您怎麼理解？』師說：『毫釐有差，天地懸隔。』修便禮拜。（東禪齊評論說：山主這樣回答，為什麼不被認可？等到再次請教，法眼也只是這樣說，就通過了。）

【English Translation】 English version A monk should simply adapt to the times and seasons. If it's cold, be cold; if it's hot, be hot. If you want to understand the meaning of Buddha-nature (Buddha-dhatu, the essence of enlightenment), you should observe the causes and conditions of the times and seasons. There have been many expedient means (upaya, skillful means) from ancient times to the present. Didn't you see that when Monk Shitou (Shitou Xiqian, a Chan Buddhist monk) read the Zhao Lun (Treatise of Zhao) translated by Kumarajiva (Kumarajiva, a Kuchean Buddhist monk), he said, 'Only a sage can regard all things as himself'? But he said, 'A sage has no 'self,' yet there is nothing that is not 'self.'' There is a passage called the Cantong Qi (The Kinship of the Three), which concludes by saying, 'The mind of the great enlightened one (Mahasattva, a being on the path to Buddhahood) of India does not surpass these words.' In between, it simply speaks according to the occasion. Do you, venerable monk, now want to regard all things as yourself? This is because there is not a single dharma (dharma, law, teaching) to be seen on the earth. He also exhorted people, saying, 'Do not waste time.' Just now I said to you, venerable monk, that you only need to adapt to the times and seasons. If you miss the opportunity, you will waste time. To interpret color (rupa, form) in non-color, for you, venerable monk, to interpret color in non-color is to miss the opportunity. Then, is it right or wrong to interpret color as non-color? If you understand it that way, venerable monk, then it is completely irrelevant. It is precisely running madly in both directions, what is the use? You, venerable monk, should simply be content and cherish the time. Question: 'What is the family style of Qingliang (Mount Qingliang, a Buddhist site)?' The master said: 'When you go elsewhere, just say that you come from Qingliang.' Question: 'How can one attain non-attachment to all dharmas?' The master said: 'What dharma is attached to you, venerable monk?' Said: 'What about day and night?' The master said: 'Idle talk.' Question: 'When observing the body as illusory transformation, and observing the inner likewise, what is it like?' The master said: 'Is it still like that?' Question: 'To quickly correspond, only the saying of non-duality (advaita, non-dualism) is needed, what is the word of non-duality?' The master said: 'Can you add a little more?' Question: 'What is the Dharmakaya (Dharmakaya, the body of the Dharma)?' The master said: 'This is the Nirmanakaya (Nirmanakaya, the body of manifestation).' Question: 'What is the Paramartha (Paramartha, ultimate truth)?' The master said: 'What I tell you is the Samvriti (Samvriti, conventional truth).' The master asked the mountain master Xiu: 'A difference of a hair's breadth, heaven and earth are separated, how do you understand it?' Xiu said: 'A difference of a hair's breadth, heaven and earth are separated.' The master said: 'What is the use of understanding it that way?' Xiu said: 'How do you understand it, venerable monk?' The master said: 'A difference of a hair's breadth, heaven and earth are separated.' Xiu then bowed. (Dongchan Qi commented: The mountain master answered like that, why was it not approved? When he asked again, Fayan (Fayan Wenyi, a Chan Buddhist monk) also said the same thing, and then he passed.)

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且道疑訛在什麼處。若看得透。道上坐有來由)師與悟空禪師向火拈起香匙問悟空云。不得喚作香匙。兄喚作什麼。悟空云。香匙。師不肯。悟空卻後二十餘日方明此語(東禪齊拈云。叢林中總道。悟空好語。法眼須有此語。若恁么會還夢見也未。除此外別作么生會法眼意。上坐既不喚作香匙。喚作什麼。別下一轉子看。要知上坐平生眼)因僧齋前上參。師以手指簾。時有二僧同去捲簾。師曰。一得一失(東禪齊拈云。上坐且作么生會。有云。為伊不明旨。便去捲簾。亦有道指者即會。不指而去者即失。恁么會還可不可。既不許恁么會。且問上坐阿那個得阿那個失)因雲門問僧。什麼處來。云江西來。雲門云。江西一隊老宿寱語住也未。僧無對。僧問師。不知雲門意作么生。師曰。大小云門被遮僧勘破。師問僧。什麼處來。曰道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取橋西取。曰橋東取。師曰是真實是虛妄。師問僧。什麼處來。曰報恩來。師曰。眾僧還安否。曰安。師曰。喫茶去。師問僧。什麼處來。曰泗州禮拜大聖來。師曰。今年出塔否。曰出。師卻問傍僧曰。汝道伊到泗州不到。師問寶資長老。古人道。山河無隔礙光明處處透。作么生是處處透底光。資曰。東畔打羅聲(歸宗

【現代漢語翻譯】 現代漢語譯本： 且說疑問錯誤在哪裡。如果看得透徹，（便知）道上打坐是有來由的。師父與悟空禪師向火，拿起香匙，問悟空說：『不得叫作香匙，你叫它什麼？』悟空說：『香匙。』師父不認可。悟空卻在二十多天後才明白這句話。（東禪齊評論說：叢林中都說悟空說得好，法眼宗必須有這種說法。如果這樣理解，還只是在做夢。除了這樣，又該如何理解法眼宗的意圖？上座既然不叫它香匙，叫它什麼？另外換個說法看看。要知道上座一生的眼力。） 因為僧人在齋飯前上前參拜，師父用手指著簾子。當時有兩個僧人一起去捲簾子。師父說：『一得一失。』（東禪齊評論說：上座您怎麼理解？有人說：因為他不明白旨意，所以去捲簾子。也有人說指了就明白，不指就錯失。這樣理解可以嗎？既然不允許這樣理解，那麼請問上座，哪個是得，哪個是失？） 雲門問僧人：『從哪裡來？』僧人說：『從江西來。』雲門說：『江西一隊老修行說夢話停止了嗎？』僧人無言以對。僧人問師父：『不知道雲門是什麼意思？』師父說：『好大的雲門，被這個僧人看破了。』師父問僧人：『從哪裡來？』（僧人）說：『從道場來。』師父說：『明裡暗裡都契合嗎？』僧人無語。師父讓僧人取土來添蓮花盆。僧人取土到了。師父說：『橋東取的還是橋西取的？』（僧人）說：『橋東取的。』師父說：『是真實還是虛妄？』師父問僧人：『從哪裡來？』（僧人）說：『從報恩寺來。』師父說：『眾僧還安好嗎？』（僧人）說：『安好。』師父說：『喫茶去。』師父問僧人：『從哪裡來？』（僧人）說：『從泗州禮拜大聖（指僧伽大師）來。』師父說：『今年出塔了嗎？』（僧人）說：『出了。』師父卻問旁邊的僧人說：『你說他到泗州了嗎？沒到？』師父問寶資長老：『古人說：山河沒有阻隔，光明處處透徹。怎麼是處處透徹的光明？』寶資說：『東邊打鑼的聲音。』（歸宗

【English Translation】 English version: And tell me, where does the doubt and error lie? If you see through it, (you'll know) that sitting in meditation on the path has a reason. The master, together with Zen Master Wukong, facing the fire, picked up a incense spoon and asked Wukong, 'You must not call it an incense spoon, what do you call it?' Wukong said, 'An incense spoon.' The master did not approve. Wukong only understood this saying more than twenty days later. (Dongchan Qi commented: In the monastic community, everyone says Wukong spoke well, the Fayan school must have this saying. If you understand it this way, you are still dreaming. Apart from this, how else can you understand the intention of the Fayan school? Since the senior monk does not call it an incense spoon, what does he call it? Let's look at another way of saying it. You need to know the senior monk's insight throughout his life.) Because a monk came forward to pay respects before the meal, the master pointed to the curtain. At that time, two monks went together to roll up the curtain. The master said, 'One gains, one loses.' (Dongchan Qi commented: Senior monk, how do you understand it? Some say: Because he did not understand the meaning, he went to roll up the curtain. Others say that pointing means understanding, not pointing means losing. Is this understanding acceptable? Since it is not allowed to understand it this way, then may I ask, senior monk, which is the gain and which is the loss?) Yunmen asked a monk, 'Where do you come from?' The monk said, 'From Jiangxi.' Yunmen said, 'Have the old practitioners in Jiangxi stopped talking in their sleep?' The monk was speechless. The monk asked the master, 'I don't know what Yunmen means?' The master said, 'Such a great Yunmen, was seen through by this monk.' The master asked a monk, 'Where do you come from?' (The monk) said, 'From the Daocheng.' The master said, 'Do you agree openly and secretly?' The monk was speechless. The master asked the monk to fetch soil to add to the lotus pot. The monk brought the soil. The master said, 'Did you take it from the east side of the bridge or the west side of the bridge?' (The monk) said, 'I took it from the east side of the bridge.' The master said, 'Is it real or false?' The master asked a monk, 'Where do you come from?' (The monk) said, 'From Baoen Temple.' The master said, 'Are the monks well?' (The monk) said, 'Well.' The master said, 'Go have tea.' The master asked a monk, 'Where do you come from?' (The monk) said, 'From Sizhou to worship the Great Sage (referring to Monk Sengqie).' The master said, 'Did it come out of the pagoda this year?' (The monk) said, 'It came out.' The master then asked the monk next to him, 'Do you say he went to Sizhou? Didn't he go?' The master asked Elder Baozi, 'The ancients said: Mountains and rivers have no barriers, light penetrates everywhere. What is the light that penetrates everywhere?' Baozi said, 'The sound of the gong on the east side.' (Guizong

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柔別雲和尚擬隔礙)師指竹問僧。還見么。曰見。師曰。竹來眼裡眼到竹邊。僧曰總不恁么(法燈別云。當時但擘眼向師。歸宗別云。和尚只是不信某甲)有俗士獻師畫障子。師看了問曰。汝是手巧心巧。曰心巧。師曰。那個是汝心。俗士無對(歸宗代云。某甲今日卻成容易)僧問。如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。萬象森羅師緣被于金陵。三坐大道場朝夕演旨。時諸方叢林咸遵風化。異域有慕其法者涉遠而至。玄沙正宗中興于江表。師調機順物斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥隨根悟入者不可勝紀。以周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日剃髮沐身告眾訖跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院具威儀迎引。公卿李建勛已下素服奉全身於江寧縣丹陽鄉起塔。謚大法眼禪師。塔曰無相。嗣子天臺山德韶(吳越國師)文遂(江南國導師)慧炬(高麗國師)等一十四人。先出世併爲王侯禮重。次龍光泰欽等四十九人。后開法各化一方。如本章敘之。后因門人行言署玄覺導師。請重謚大智藏大導師。三處法集及著偈頌真贊銘記詮註等凡數萬言。學者繕寫傳佈天下。

襄州清溪山洪進禪師(曾住鄧州谷口)在地藏時居第一座。

【現代漢語翻譯】 現代漢語譯本 柔別雲和尚擬隔礙) 法眼禪師指著竹子問僧人：『你看見了嗎？』僧人回答：『看見了。』法眼禪師說：『是竹子來到你的眼裡，還是你的眼到了竹子那邊？』僧人回答：『總不是這樣。』（法燈禪師評論說：『當時只要睜大眼睛看著法眼禪師。』歸宗禪師評論說：『和尚只是不相信我。』） 有位俗人獻給法眼禪師一幅畫的屏障。法眼禪師看了后問道：『你是手巧還是心巧？』俗人回答：『心巧。』法眼禪師說：『哪個是你的心？』俗人無言以對。（歸宗禪師代為回答說：『我今天卻變得容易了。』） 有僧人問道：『什麼是第二月？』法眼禪師說：『森羅萬象。』僧人問：『什麼是第一月？』法眼禪師說：『萬象森羅。』法眼禪師的佛法因緣在金陵，多次在大道場宣講佛法要旨，當時各地的寺院都遵從他的教化。有其他國家仰慕他的佛法的人，不遠萬里前來學習。玄沙正宗因此在江表得以復興。法眼禪師隨機應變，破除人們的執著和昏昧。凡是舉出各方的三昧，或者進入禪房呈述自己的理解，或者叩問請教，法眼禪師都應病與藥，隨著根基使人領悟，這樣的人數不勝數。在周顯德五年戊午七月十七日示現疾病，國主親自前去問候。閏月五日剃髮沐浴后，告訴眾人完畢，便結跏趺坐而逝，顏貌如生。享年七十四歲，僧臘五十四年。城下各寺院以莊嚴的儀式迎接法眼禪師的靈柩，公卿李建勛以下的人都穿著素服，將法眼禪師的全身安葬在江寧縣丹陽鄉，並建造佛塔，謚號為大法眼禪師，塔名為無相。他的嗣法弟子有天臺山德韶（吳越國師），文遂（江南國導師），慧炬（高麗國師）等一十四人，先出世的都被王侯以禮相待。其次有龍光泰欽等四十九人，後來各自開法，教化一方，如本章所敘述的。後來因為門人行言署名為玄覺導師，請求重新謚號為大智藏大導師。三處法集以及著作的偈頌、真贊、銘記、詮註等共有數萬言，學者們抄寫傳佈天下。 襄州清溪山洪進禪師（曾住在鄧州谷口），在地藏禪師處時擔任第一座。

【English Translation】 English version Venerable Rou Bieyun intended to create an obstacle.) The Master (Fayan Wenyi) pointed to the bamboo and asked a monk, 'Do you see it?' The monk replied, 'I see it.' The Master said, 'Does the bamboo come to your eye, or does your eye go to the bamboo?' The monk replied, 'It's not like that at all.' (Deng Fayan commented, 'At that time, one should just open their eyes wide and look at the Master.' Guizong commented, 'The Master just doesn't believe me.') A layman offered the Master a painted screen. The Master looked at it and asked, 'Are you skillful with your hands or with your mind?' The layman replied, 'With my mind.' The Master said, 'Which one is your mind?' The layman was speechless. (Guizong replied on his behalf, 'Today, I have become easy.') A monk asked, 'What is the second moon?' The Master said, 'The myriad phenomena.' The monk asked, 'What is the first moon?' The Master said, 'The myriad phenomena.' The Master's karmic connection flourished in Jinling, where he expounded the Dharma essence in grand Dharma assemblies morning and evening. At that time, monasteries in all directions followed his teachings. Those from foreign lands who admired his Dharma traveled far to learn from him. The Xuansha lineage was thus revived in Jiangbiao. The Master adjusted his teachings to suit the circumstances, dispelling attachments and ignorance. Whenever someone brought up the samadhis of various schools, or presented their understanding in private, or sought guidance through questioning, the Master would always provide the appropriate remedy according to their capacity, leading countless individuals to enlightenment. On the 17th day of the seventh month of the fifth year of the Xiande era of the Zhou dynasty (958 CE), he manifested illness. The ruler personally inquired after him. On the fifth day of the intercalary month, after shaving his head, bathing, and bidding farewell to the assembly, he passed away in the lotus position, his countenance lifelike. He lived to the age of seventy-four, with fifty-four years as a monk. The monasteries below the city welcomed his remains with solemn ceremonies. Government officials, including Li Jianxun, and others, dressed in plain clothes, escorted his entire body to Danyang Township in Jiangning County, where a pagoda was built. He was posthumously honored as Great Dharma Eye Zen Master, and the pagoda was named 'No Form' (Wuxiang). His Dharma heirs included Tiantai Mountain Deshao (State Teacher of Wuyue), Wensui (State Teacher of Jiangnan), Huiju (State Teacher of Goryeo), and fourteen others. Those who appeared in the world earlier were all treated with respect by kings and nobles. Following them were Longguang Taiqin and forty-nine others, who later opened Dharma centers and taught in various regions, as described in this chapter. Later, because his disciple Xingyan signed himself as Xuanjue Guide, a request was made to posthumously honor him as Great Wisdom Treasury Great Guide. The three Dharma collections, as well as the verses, eulogies, inscriptions, commentaries, and other writings, amounted to tens of thousands of words, which scholars copied and disseminated throughout the world. Zen Master Hongjin of Qingxi Mountain in Xiangzhou (who had previously resided at Gukou in Dengzhou) held the position of First Seat at the monastery of Dizang (Ksitigarbha).

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一日有二僧禮拜。地藏和尚曰。俱錯。二僧無語。下堂請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問曰。未審上座作么生。師曰。汝自迷暗焉可為人。修憤然上法堂請益地藏。地藏指廊下曰。典座入庫頭去也。修乃省過。又一日師問修山主曰。明知生是不生之性。為什麼為生之所留。修曰。筍畢竟成竹去。如今作篾使還得么。師曰。汝向後自悟去。曰紹修所見只如此。上坐意旨如何。師曰。遮個是監院房。那個是典座房。修禮謝。師住後有僧問。眾盲摸象各說異端。忽遇明眼人又作么生。師曰。汝但舉似諸方。師經行次眾僧隨從。乃謂眾曰。古人有什麼言句大家商量。時有從漪上座出衆擬問次。師曰。遮勿毛驢。漪渙漪然省悟(漪后住天平山)。

升州勢涼院休復悟空禪師北海人。姓王氏。幼出家十九納戒。嘗自謂曰。茍尚能詮則為滯筏。將趣凝寂復患墮空。既進退莫決。舍二何之。乃參尋宗匠緣會地藏和尚(法眼章述之)後繼法眼住撫州崇壽。甲辰歲江南國主創清涼大道場延請居之。上堂示眾曰。古聖才生下便周行七步目顧四方云。天上天下唯我獨尊。他便有遮個方便奇特。只如諸上座初生下時有個什麼奇特。試舉看。若道無即對面諱卻。若道有又作么生通得個訊息。

【現代漢語翻譯】 現代漢語譯本 一日，有兩位僧人前來禮拜。地藏和尚說：『都錯了。』兩位僧人無言以對。下堂后，他們向修山主請教。修山主說：『你自身巍巍堂堂，卻來禮拜並想詢問他人，豈不是錯？』地藏和尚聽了不以為然。修山主便問：『不知上座您怎麼看？』地藏和尚說：『你自身迷暗，怎麼能爲人師表？』修山主憤然登上法堂，向地藏和尚請教。地藏和尚指著廊下說：『典座到庫房去了。』修山主這才醒悟。又一日，地藏和尚問修山主：『明明知道生是不生之性（萬法本性不生不滅），為什麼會被生所牽絆？』修山主說：『竹筍畢竟要長成竹子，現在把它當篾使用可以嗎？』地藏和尚說：『你以後自己去領悟吧。』修山主說：『紹修所見只有如此，上座您的意思如何？』地藏和尚說：『這個是監院的房間，那個是典座的房間。』修山主行禮感謝。地藏和尚住持后，有僧人問：『眾盲摸象，各說異端，忽然遇到明眼人又該如何？』地藏和尚說：『你只管把這些說法告訴各方。』地藏和尚經行時，眾僧跟隨。地藏和尚對大家說：『古人有什麼言句，大家可以商量。』當時有從漪上座出衆想要提問，地藏和尚說：『這頭蠢驢。』從漪渙然省悟（從漪後來住持天平山）。

升州勢涼院的休復悟空禪師，是北海人，姓王。年幼出家，十九歲受戒。他曾自言自語道：『如果還執著于能表達的，那就是滯留在渡船上；想要追求凝寂，又擔心落入空無。』既然進退兩難，該捨棄哪一個呢？於是他參訪宗師，因緣際會，拜見了地藏和尚（法眼文益的弟子章述），後來繼承了法眼宗，住持撫州崇壽寺。甲辰年，江南國主建立清涼大道場，延請他前去住持。上堂開示大眾說：『古聖剛出生就周行七步，目光顧盼四方，說：『天上天下，唯我獨尊。』他便有這種方便奇特之處。只是各位上座，你們剛出生時有什麼奇特之處？試著說來看看。如果說沒有，那就是當面隱瞞；如果說有，又該如何通達這個訊息？』

【English Translation】 English version One day, two monks came to pay their respects. Dizang (Earth Treasury Bodhisattva) said, 'Both are wrong.' The two monks were speechless. After leaving the hall, they sought instruction from Abbot Xiu. Abbot Xiu said, 'You yourselves are dignified and imposing, yet you bow and seek to question others. Isn't that wrong?' Dizang was not convinced. Abbot Xiu then asked, 'I wonder, what is your view, venerable sir?' Dizang said, 'You yourselves are deluded; how can you guide others?' Abbot Xiu indignantly ascended the Dharma hall to seek instruction from Dizang. Dizang pointed to the corridor and said, 'The cook has gone to the storehouse.' Abbot Xiu then realized his mistake. Another day, Dizang asked Abbot Xiu, 'Clearly knowing that birth is the nature of non-birth (the inherent nature of all dharmas is neither born nor destroyed), why are you bound by birth?' Abbot Xiu said, 'Bamboo shoots will eventually grow into bamboo. Can they be used as strips of bamboo now?' Dizang said, 'You should realize it yourself later.' Abbot Xiu said, 'What Shao Xiu sees is only this. What is your intention, venerable sir?' Dizang said, 'This is the supervisor's room, and that is the cook's room.' Abbot Xiu bowed in gratitude. After Dizang took up residence, a monk asked, 'Blind men touching an elephant, each speaks of different aspects. If they suddenly encounter a person with clear vision, what should they do?' Dizang said, 'Just tell these views to all directions.' When Dizang was walking, the monks followed. Dizang said to everyone, 'What sayings do the ancients have? Let's discuss them.' At that time, Senior Zongyi came forward, intending to ask a question. Dizang said, 'This stupid donkey.' Zongyi suddenly awakened (Zongyi later resided at Tianping Mountain).

Zen Master Xiufu Wukong of Shiliang Temple in Shengzhou was from Beihai, with the surname Wang. He left home at a young age and took the precepts at nineteen. He once said to himself, 'If one still clings to what can be expressed, then one is stuck on the raft; if one seeks complete stillness, one fears falling into emptiness.' Since advancing and retreating are both difficult, which should one abandon? Therefore, he sought out masters and, through karmic conditions, met Dizang (Zhangshu, a disciple of Fayan Wenyi). Later, he inherited the Fayan lineage and resided at Chongshou Temple in Fuzhou. In the year of Jia Chen, the ruler of Jiangnan established the Great Dojo of Qingliang and invited him to reside there. Ascending the hall, he addressed the assembly, saying, 'When the ancient sage was born, he walked seven steps, looked around in all directions, and said, 'Above heaven and below heaven, I alone am the honored one.' He had this expedient and extraordinary ability. But what extraordinary ability do you venerable ones have when you are born? Try to say it. If you say you have none, then you are concealing the truth; if you say you have it, then how can you understand this message?'

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還會么。上座幸然有奇特事。因什麼不知去。珍重。僧問如何是佛。師曰。汝是眾生。曰還肯也無。師曰。虛施此問。問如何是西來意。師曰。汝道此土還有么。問省要處乞師一言。師曰。珍重。問如何是道。師曰。本來無一物何處有塵埃。僧禮拜。師曰。莫錯會。問如何是一塵入正受。師曰。色即空。曰如何是諸塵三昧起。師曰。空即色。問諸餘即不問。如何是悟空一句。師曰。兩句也。問牛頭未見四祖時為什麼百鳥銜華。師曰。未見四祖。曰見后為什麼不銜華。師曰。見四祖。問如何是自己事。師曰。幾處問人來。問古人得個什麼即便休歇去。師曰。汝得個什麼即不休歇去。問如何是學人出身處。師曰。千般比不得萬般況不及。曰請和尚道。師曰。古亦有今亦有問如何是亡僧面前觸目菩提。師曰。問取髑髏後人問。如何是諸佛本源。師曰。汝喚什麼作諸佛。問雨華動地始起雷音。未審和尚此日稱揚何事。師曰。向上座道什麼。曰恁么即得遇清涼也。師曰。實即得。問毒龍奮迅萬象同然時如何。師曰。爾什麼處得遮個問頭。師平日居方丈唯毳一襪。每哂同參法眼多為偈頌。晉天福八年癸卯十月朔日遣僧往保恩院。命法眼禪師至方丈囑付。又致書辭國主。取三日夜子時入滅。國主屢遣使候問。令本院至時擊鐘及期大眾

【現代漢語翻譯】 現代漢語譯本 還會么（還記得嗎）。上座（對高僧的尊稱）幸然有奇特事。因什麼不知去（為什麼不離開這裡）？珍重（請多保重）。 僧問：如何是佛？（什麼是佛？）師曰：汝是眾生（你就是眾生）。 曰：還肯也無（您承認嗎）？師曰：虛施此問（白費此問）。 問：如何是西來意（達摩祖師西來傳法的真意是什麼）？師曰：汝道此土還有么（你說這片土地還有嗎）？ 問：省要處乞師一言（請您用一句話點明要點）。師曰：珍重（請多保重）。 問：如何是道？師曰：本來無一物，何處有塵埃（本來什麼都沒有，哪裡來的塵埃）？ 僧禮拜。師曰：莫錯會（不要理解錯了）。 問：如何是一塵入正受（如何達到一塵不染的境界）？師曰：色即空（色就是空）。 曰：如何是諸塵三昧起（如何從各種塵世煩惱中生起禪定）？師曰：空即色（空就是色）。 問：諸餘即不問，如何是悟空一句（其他的不問，什麼是悟空的真諦）？師曰：兩句也（兩句話）。 問：牛頭（牛頭山法融禪師）未見四祖（道信禪師）時為什麼百鳥銜華（為什麼百鳥銜花供養）？師曰：未見四祖（因為還沒見到四祖）。 曰：見后為什麼不銜華（見到之後為什麼不銜花）？師曰：見四祖（因為見到了四祖）。 問：如何是自己事（什麼是自己的本分事）？師曰：幾處問人來（你到處問人啊）。 問：古人得個什麼即便休歇去（古人得到了什麼就停止修行了）？師曰：汝得個什麼即不休歇去（你得到了什麼就不停止修行）？ 問：如何是學人出身處（學人應該從哪裡入手）？師曰：千般比不得，萬般況不及（怎麼比都比不上）。 曰：請和尚道（請和尚開示）。師曰：古亦有，今亦有（過去有，現在也有）。 問：如何是亡僧面前觸目菩提（亡僧面前所見皆是菩提，是什麼意思）？師曰：問取髑髏後人問（去問問骷髏吧，問問後來人吧）。 問：如何是諸佛本源（諸佛的本源是什麼）？師曰：汝喚什麼作諸佛（你把什麼叫做諸佛）？ 問：雨華動地始起雷音（天降雨花，大地震動，開始響起雷聲，未審和尚此日稱揚何事（不知道和尚今天讚揚什麼）？師曰：向上座道什麼（對上座說什麼）？ 曰：恁么即得遇清涼也（這樣就能得到清涼了）。師曰：實即得（確實能得到）。 問：毒龍奮迅萬象同然時如何（毒龍奮起，萬象都一樣的時候，該怎麼辦）？師曰：爾什麼處得遮個問頭（你從哪裡得到這個問題）？ 師平日居方丈唯毳一襪（禪師平時住在方丈室內，只穿一件粗布襪子）。每哂同參法眼多為偈頌（常常笑話一起參禪的法眼禪師喜歡作偈頌）。 晉天福八年癸卯十月朔日遣僧往保恩院（晉天福八年癸卯十月初一，派僧人去保恩院），命法眼禪師至方丈囑付（命法眼禪師到方丈室囑咐後事）。又致書辭國主（又寫信向國主告辭）。取三日夜子時入滅（決定在三天後的子時圓寂）。國主屢遣使候問（國主多次派使者來問候）。令本院至時擊鐘及期大眾（讓本院到時敲鐘，告知大眾）。

【English Translation】 English version Still remember? Venerable Sir (a respectful term for a high-ranking monk), you fortunately have extraordinary matters. Why don't you leave? Take care. A monk asked: 'What is Buddha?' The Master said: 'You are sentient beings.' The monk said: 'Do you acknowledge that?' The Master said: 'A futile question.' Asked: 'What is the meaning of Bodhidharma's (達摩祖師) coming from the West (西來意)?' The Master said: 'Do you say this land still exists?' Asked: 'Please, Master, give a word on the essential point.' The Master said: 'Take care.' Asked: 'What is the Dao (道)?' The Master said: 'Originally there is not a single thing, where can dust arise?' The monk prostrated. The Master said: 'Don't misunderstand.' Asked: 'How does a single mote of dust enter correct samadhi (正受)?' The Master said: 'Form is emptiness (色即空).' The monk said: 'How does the samadhi arise from all the dusts?' The Master said: 'Emptiness is form (空即色).' Asked: 'I won't ask about the others; what is the phrase of realizing emptiness (悟空)?' The Master said: 'Two phrases.' Asked: 'Why did hundreds of birds carry flowers in their beaks when Niutou (牛頭山法融禪師) had not yet seen the Fourth Patriarch (四祖道信禪師)?' The Master said: 'Had not yet seen the Fourth Patriarch.' The monk said: 'Why did they not carry flowers after seeing him?' The Master said: 'Saw the Fourth Patriarch.' Asked: 'What is one's own affair (自己事)?' The Master said: 'You've been asking people in several places.' Asked: 'What did the ancients attain that they immediately ceased practice?' The Master said: 'What do you attain that you don't cease practice?' Asked: 'Where is the starting point for a student?' The Master said: 'A thousand comparisons are not as good, ten thousand situations are not comparable.' The monk said: 'Please, Master, speak.' The Master said: 'It existed in the past, and it exists now.' Asked: 'What is the meaning of 'before the deceased monk, everything seen is Bodhi (菩提)'?' The Master said: 'Go ask the skull, ask the later people.' Asked: 'What is the original source of all Buddhas (諸佛本源)?' The Master said: 'What do you call Buddhas?' Asked: 'Rain of flowers moves the earth, and thunder begins to sound. I don't know what the Master is praising today?' The Master said: 'What are you saying to the senior monk?' The monk said: 'So, one can encounter coolness.' The Master said: 'Indeed, one can.' Asked: 'What happens when the poisonous dragon vigorously stirs and all phenomena are the same?' The Master said: 'Where did you get this question?' The Master usually lived in his abbot's room (方丈) wearing only a coarse sock (毳一襪). He often smiled at his fellow practitioners, especially at Fayan (法眼禪師), for composing too many verses (偈頌). In the eighth year of Tianfu (天福) of the Jin Dynasty (晉), on the first day of the tenth month, he sent a monk to Bao'en Monastery (保恩院), ordering Zen Master Fayan (法眼禪師) to come to his abbot's room to entrust him with his affairs. He also wrote a letter to bid farewell to the ruler of the state. He chose the midnight hour of the third day to enter Nirvana (入滅). The ruler repeatedly sent envoys to inquire. He instructed the monastery to strike the bell at the appointed time to inform the assembly.

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並集。師端坐警眾曰。無棄光影語絕告寂。時國主聞鐘登高臺遙禮清涼。深加哀慕仍致祭。茶毗收舍利建塔。

撫州龍濟山主紹修禪師。初與大法眼禪師同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次法眼忽問曰。古人道。萬象之中獨露身。是撥萬象不撥萬象。師曰。不撥萬象。法眼曰。說什麼撥不撥。師懵然卻回地藏。地藏問曰。子去未久何以卻回。師曰。有事未決豈憚跋涉山川。地藏曰。汝跋涉許多山川也還不惡。師未喻旨乃問曰。古人道。萬象之中獨露身意旨如何。地藏曰。汝道古人撥萬象不撥萬象。師曰。不撥。地藏曰。兩個也。師駭然沉思而卻問曰。未審古人撥萬象不撥萬象。地藏曰。汝喚什麼作萬象。師方惺悟。再辭地藏覲於法眼。法眼語意與地藏開示前後如一。故法眼先住撫州崇壽大振宗風。師后居龍濟山不務聚徒。而學者奔至。師上堂示眾曰。具足凡夫法凡夫不知。具足聖人法聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。此兩語一理二義。若人辨得不妨于佛法中有個入處。若辨不得莫道不疑。問見色便見心。露柱是色如何是心。師曰。幸然未會且莫詐明頭。問如何得出三界。師曰。汝恁么問不妨出得三界。問當陽舉唱誰是委者。師曰。非汝不委。問如何是萬法主。師曰。喚什麼作萬

【現代漢語翻譯】 現代漢語譯本： 並集（Bingji，地名）。紹修禪師端坐著警示眾人說：『不要拋棄光和影。』說完便停止言語，圓寂了。當時國主聽到鐘聲，登上高臺遙遙地向清涼山致敬，深感哀悼並舉行祭奠，火化后收取捨利，建造佛塔。

撫州龍濟山（Longjishan）的住持紹修禪師，最初與大法眼禪師（Dafayan Chanshi）一同參訪地藏（Dizang，人名）。他認為自己所領悟的已經達到了極致。後來一同告別地藏前往建陽（Jianyang，地名）。途中談論時，大法眼禪師忽然問道：『古人說：『萬象之中獨露身。』是撥開萬象還是不撥開萬象？』紹修禪師回答說：『不撥開萬象。』大法眼禪師說：『說什麼撥不撥？』紹修禪師感到茫然，於是返回地藏處。地藏問道：『你離開不久，為何又返回？』紹修禪師說：『有些事情沒有解決，哪裡會害怕跋涉山川呢？』地藏說：『你跋涉了這麼多山川，也還不算差。』紹修禪師沒有領悟其中的含義，於是問道：『古人說：『萬象之中獨露身』，是什麼意思？』地藏說：『你說古人是撥開萬象還是不撥開萬象？』紹修禪師說：『不撥開。』地藏說：『兩個啊。』紹修禪師感到震驚，沉思后反問道：『不知道古人是撥開萬象還是不撥開萬象？』地藏說：『你把什麼叫做萬象？』紹修禪師這才醒悟。再次告別地藏去拜見大法眼。大法眼的言語和意思與地藏的開示前後一致。因此大法眼先住在撫州崇壽寺（Chongshou Si），大大地振興了宗風。紹修禪師後來住在龍濟山，不致力于聚集徒眾，但學者們都紛紛前來。紹修禪師上堂向大眾開示說：『具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了就是凡夫，凡夫如果知道了就是聖人。』這兩句話，一個道理，兩種意義。如果有人辨別得了，不妨在佛法中有一個進入的地方。如果辨別不了，不要說沒有疑惑。』有人問：『見到色就見到心，露柱是色，什麼是心？』紹修禪師說：『幸好你還沒有領會，暫且不要假裝明白。』有人問：『如何才能得出三界？』紹修禪師說：『你這樣問，不妨可以得出三界。』有人問：『當陽舉唱，誰是委者？』紹修禪師說：『不是你不委。』有人問：『如何是萬法主？』紹修禪師說：『你叫什麼作萬？』

【English Translation】 English version: Bingji (place name). Chan Master Shaoxiu sat upright, warning the assembly, saying, 'Do not abandon light and shadow.' After saying this, he ceased speaking and entered nirvana. At that time, the ruler of the country heard the bell and ascended the high platform to pay respects to Qingliang Mountain (Qingliang Shan) from afar, deeply mourning and holding a memorial service. After cremation, relics were collected and a pagoda was built.

Chan Master Shaoxiu, the abbot of Longji Mountain (Longjishan) in Fuzhou, initially visited Dizang (Dizang, personal name) together with Chan Master Dafayan (Dafayan Chanshi). He believed that what he had realized had reached the ultimate. Later, they bid farewell to Dizang and went to Jianyang (Jianyang, place name) together. During a conversation on the way, Chan Master Dafayan suddenly asked, 'The ancients said, 'The self is uniquely revealed within the myriad phenomena.' Is it parting the myriad phenomena or not parting the myriad phenomena?' Chan Master Shaoxiu replied, 'Not parting the myriad phenomena.' Chan Master Dafayan said, 'What are you talking about, parting or not parting?' Chan Master Shaoxiu felt bewildered and returned to Dizang. Dizang asked, 'You left not long ago, why have you returned?' Chan Master Shaoxiu said, 'Some matters have not been resolved, how could I fear traversing mountains and rivers?' Dizang said, 'You have traversed so many mountains and rivers, and it's not bad.' Chan Master Shaoxiu did not understand the meaning, so he asked, 'The ancients said, 'The self is uniquely revealed within the myriad phenomena,' what does it mean?' Dizang said, 'Do you say the ancients parted the myriad phenomena or did not part the myriad phenomena?' Chan Master Shaoxiu said, 'Did not part.' Dizang said, 'Two of them.' Chan Master Shaoxiu was shocked, pondered, and asked in return, 'I don't know if the ancients parted the myriad phenomena or did not part the myriad phenomena?' Dizang said, 'What do you call the myriad phenomena?' Chan Master Shaoxiu then awakened. He bid farewell to Dizang again and went to see Dafayan. Dafayan's words and meaning were consistent with Dizang's teachings before and after. Therefore, Dafayan first resided at Chongshou Temple (Chongshou Si) in Fuzhou, greatly revitalizing the sect's style. Chan Master Shaoxiu later resided at Longji Mountain, not focusing on gathering disciples, but scholars flocked to him. Chan Master Shaoxiu ascended the hall and instructed the assembly, saying, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings know it, they are sages.' These two sentences, one principle, two meanings. If someone can discern them, there may be a place to enter in the Buddhadharma. If you cannot discern them, do not say there is no doubt.' Someone asked, 'Seeing form, one sees the mind. The pillar is form, what is the mind?' Chan Master Shaoxiu said, 'Fortunately, you have not yet understood, do not pretend to be clear for now.' Someone asked, 'How can one get out of the Three Realms?' Chan Master Shaoxiu said, 'If you ask like this, you may be able to get out of the Three Realms.' Someone asked, 'Who is the one who entrusts when raising the chant at Dangyang?' Chan Master Shaoxiu said, 'It's not that you don't entrust.' Someone asked, 'What is the master of all dharmas?' Chan Master Shaoxiu said, 'What do you call myriad?'

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法。問教云。須彌納芥子芥子納須彌。如何是須彌。師曰。穿破汝心。曰如何是芥子。師曰。塞卻汝眼。曰如何納。師曰。把將須彌與芥子來。曰前言何在。師曰。前有什麼言。師有時示眾曰。聲色不到病在見聞。言詮不及過在唇舌。僧問。離卻聲色請和尚道。師曰。聲色里問將來。問如何是學人心。師曰。阿誰恁么問。問劫火洞然大千俱壞。未審這個還壞也無。師曰。不壞。曰為什麼不壞。師曰。為同於大千。問如何是觸目菩提。師曰。特地令人愁。問如何是西來意。師曰。待汝問西來意。我即向汝道。問巨夜之中以何為眼。師曰暗。問纖毫不隔為什麼覷之不見。師曰。作家弄影漢。問古鏡未磨時如何。師曰。照破天地。曰磨后如何。師曰。黑似漆。問如何是普眼。師曰。纖毫覷不見。曰為什麼覷不見。師曰。為伊眼太大。問如何是大敗壞底人。師曰。劫壞不曾遷。曰此人還知有佛法也無。師曰。若知有佛法渾成顛倒。曰如何得不顛倒。師曰。直須知有佛法。曰如何是佛法。師曰。大敗壞。問如何是學人常在底心。師曰。還曾問荷玉么。曰學人不會。師曰。不會夏末問曹山。師著偈頌六十餘首及諸銘論群經略要等。並行於世。

杭州天龍寺秀禪師(先住歲禮)師上堂謂眾曰。諸上座多少無事。十二時中在何世

【現代漢語翻譯】 現代漢語譯本 法。（有人）問教義說：『須彌山（Mount Sumeru，佛教宇宙觀中的中心山）納入芥子（mustard seed，極小的東西），芥子納入須彌山，什麼是須彌山？』 師父說：『穿破你的心。』 （那人）說：『什麼是芥子？』 師父說：『塞住你的眼。』 （那人）說：『如何納入？』 師父說：『把須彌山和芥子都拿來。』 （那人）說：『之前說的話在哪裡？』 師父說：『之前有什麼話？』 師父有時對大眾開示說：『聲音和顏色不能到達的地方，病癥在於見聞。言語詮釋不能到達的地方，過錯在於唇舌。』 有僧人問：『離開聲音和顏色，請和尚開示。』 師父說：『在聲音和顏色里問將來。』 問：『什麼是學人的心？』 師父說：『是誰這樣問？』 問：『劫火洞然，大千世界（the great chiliocosm，佛教宇宙觀中的一個宇宙）都壞滅了，不知道這個（指本性）還會壞滅嗎？』 師父說：『不壞滅。』 （那人）說：『為什麼不壞滅？』 師父說：『因為它等同於大千世界。』 問：『什麼是觸目菩提（enlightenment upon seeing，看到事物就能領悟真理）？』 師父說：『特地令人發愁。』 問：『什麼是西來意（the meaning of Bodhidharma's coming from the West，達摩祖師從西方的來意，指禪宗的根本宗旨）？』 師父說：『等你問西來意的時候，我就告訴你。』 問：『在漫長的黑夜中，用什麼作為眼睛？』 師父說：『黑暗。』 問：『纖毫之隔，為什麼看不見？』 師父說：『是行家在玩弄影子。』 問：『古鏡未磨的時候怎麼樣？』 師父說：『照破天地。』 （那人）說：『磨后怎麼樣？』 師父說：『黑得像漆。』 問：『什麼是普眼（the universal eye，無所不見的眼睛）？』 師父說：『纖毫都看不見。』 （那人）說：『為什麼看不見？』 師父說：『因為它的眼睛太大了。』 問：『什麼是大敗壞的人？』 師父說：『劫壞也不曾遷移。』 （那人）說：『這個人還知道佛法嗎？』 師父說：『如果知道佛法，就完全顛倒了。』 （那人）說：『如何才能不顛倒？』 師父說：『直接要知道有佛法。』 （那人）說：『什麼是佛法？』 師父說：『大敗壞。』 問：『什麼是學人常在的心？』 師父說：『你曾經問過荷玉嗎？』 （那人）說：『學人不會。』 師父說：『不會的話，夏末去問曹山。』 師父著有偈頌六十餘首以及諸銘論、群經略要等，並行於世。

杭州天龍寺秀禪師（先前住在歲禮）師父上堂對大眾說：『各位上座多少無事，十二時中在哪個世界？』

【English Translation】 English version Dharma. (Someone) asked about the teachings, saying, 'Mount Sumeru (the central mountain in Buddhist cosmology) is contained within a mustard seed (something extremely small), and a mustard seed contains Mount Sumeru. What is Mount Sumeru?' The master said, 'Break through your heart.' (The person) said, 'What is the mustard seed?' The master said, 'Block your eyes.' (The person) said, 'How is it contained?' The master said, 'Bring me Mount Sumeru and the mustard seed.' (The person) said, 'Where are the previous words?' The master said, 'What previous words?' The master sometimes instructed the assembly, saying, 'Where sound and color cannot reach, the illness lies in seeing and hearing. Where words cannot fully express, the fault lies in the lips and tongue.' A monk asked, 'Apart from sound and color, please enlighten us, Master.' The master said, 'Ask about the future within sound and color.' Asked, 'What is the mind of a student?' The master said, 'Who is asking such a question?' Asked, 'When the fire of the kalpa (an aeon in Buddhist cosmology) blazes and the great chiliocosm (a large cosmic system in Buddhist cosmology) is destroyed, I wonder if this (referring to inherent nature) will also be destroyed?' The master said, 'It will not be destroyed.' (The person) said, 'Why will it not be destroyed?' The master said, 'Because it is the same as the great chiliocosm.' Asked, 'What is 'touching the eye, Bodhi (enlightenment upon seeing, seeing things can realize the truth)'?' The master said, 'It especially makes people worry.' Asked, 'What is the meaning of Bodhidharma's coming from the West (the fundamental purpose of Zen Buddhism)?' The master said, 'When you ask about the meaning of Bodhidharma's coming from the West, I will tell you.' Asked, 'In the long night, what is used as the eye?' The master said, 'Darkness.' Asked, 'With only a hair's breadth of separation, why can't it be seen?' The master said, 'It is an expert playing with shadows.' Asked, 'What is it like when the ancient mirror has not been polished?' The master said, 'It illuminates heaven and earth.' (The person) said, 'What is it like after polishing?' The master said, 'Black as lacquer.' Asked, 'What is the universal eye (the all-seeing eye)?' The master said, 'Not even a hair can be seen.' (The person) said, 'Why can't it be seen?' The master said, 'Because its eyes are too big.' Asked, 'What is a person of great ruin?' The master said, 'Even when the kalpa is destroyed, it does not move.' (The person) said, 'Does this person still know the Buddha-dharma?' The master said, 'If they know the Buddha-dharma, it is completely inverted.' (The person) said, 'How can one not be inverted?' The master said, 'Directly know that there is Buddha-dharma.' (The person) said, 'What is Buddha-dharma?' The master said, 'Great ruin.' Asked, 'What is the student's constantly present mind?' The master said, 'Have you ever asked He Yu?' (The person) said, 'The student does not understand.' The master said, 'If you don't understand, ask Caoshan at the end of summer.' The master wrote more than sixty verses, as well as various inscriptions, treatises, and summaries of the scriptures, which are circulated in the world.

Zen Master Xiu of Tianlong Temple in Hangzhou (previously residing in Suili) said to the assembly in the Dharma hall: 'How many of you esteemed monks have nothing to do? In which world are you during the twelve periods of the day?'

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界安身立命。且子細點檢看。何不覓個歇處。因什麼卻與別人點檢。若恁么去早落第二頭也。時有僧問。承師有言。恁么去早落第二頭。學人總不恁么上來。師如何辨白。師曰。汝卻作家。曰恁么即今日得遇于師也。師曰。汝且莫詐明頭。問承古有言。二人俱錯。未審古人意旨如何。師曰。汝何不自檢責。曰恁么即人天有賴也。師曰。汝不妨靈利。本國署清慧大師。

潞州延慶院傳殷禪師。僧問。見色便見心。燈籠是色那個是心。師曰。汝不會古人意。曰如何是古人意。師曰。燈籠是心。問若能轉物即同如來。未審轉什麼物。師曰。道什麼。僧擬進語。師曰。遮漆桶。

衡岳南臺守安禪師初住江州悟空院。有僧問。人人盡有長安路如何得到。師曰。即今在什麼處。問如何是西來意。師曰。是什麼意。問如何是本來身。師曰。是什麼身。問寂寂無依時如何。師曰。寂寂底聻。師因有頌曰。

南臺靜坐一罏香　　亙日凝然萬事忘 　不是息心除忘想　　都緣無事可思量

前福州仙宗契符清法大師法嗣

福州仙宗洞明真覺大師。僧問。拏雲不假風雷便。𤀹浪如何透得身。師曰。何得棄本逐末。

泉州福清廣法大師行欽。初住雲臺院。師上堂謂眾曰。還有人鑒得出么。若有人鑒得。是什麼

【現代漢語翻譯】 現代漢語譯本 界安身立命。且仔細檢檢視看。為何不找個歇腳的地方，因何卻為別人檢查？若這樣下去，早就落入第二義了。當時有僧人問：『聽聞禪師您說，這樣下去早就落入第二義。學人總不這樣上來，禪師您如何辨明？』禪師說：『你卻很會裝模作樣。』僧人說：『這樣說來，今天真是得遇禪師了。』禪師說：『你且莫要裝作聰明。』問：『承蒙古人有言，二人俱錯。不知古人的意旨如何？』禪師說：『你為何不自我反省？』僧人說：『這樣說來，人天都有所仰賴了。』禪師說：『你不妨很靈敏。』本國署名清慧大師。

潞州延慶院傳殷禪師。僧人問：『見色便見心，燈籠是色，哪個是心？』禪師說：『你不會古人的意思。』問：『如何是古人的意思？』禪師說：『燈籠是心。』問：『若能轉物，即同如來（Tathagata，佛的稱號之一）。不知轉什麼物？』禪師說：『說什麼？』僧人想要說話，禪師說：『這漆桶。』

衡岳南臺守安禪師，最初住在江州悟空院。有僧人問：『人人盡有長安路，如何才能到達？』禪師說：『現在在什麼地方？』問：『如何是西來意（Bodhidharma，菩提達摩，禪宗初祖從西方帶來的禪法）？』禪師說：『是什麼意？』問：『如何是本來身？』禪師說：『是什麼身？』問：『寂寂無依時如何？』禪師說：『寂寂的是什麼？』禪師因此有頌說：

南臺一爐香，整日凝然萬事忘， 不是息心除忘想，都緣無事可思量。

前福州仙宗契符清法大師的法嗣

福州仙宗洞明真覺大師。僧人問：『拏雲不假風雷便，𤀹浪如何透得身？』禪師說：『為何捨本逐末？』

泉州福清廣法大師行欽，最初住在雲臺院。禪師上堂對眾人說：『還有人能鑑別得出嗎？若有人能鑑別得出，是什麼？』

【English Translation】 English version 'Establish yourself in the realm.' And examine it carefully. Why not seek a place to rest? Why inspect for others? If you go on like this, you'll fall into the secondary meaning early on. At that time, a monk asked: 'I heard the master say that going on like this, one would fall into the secondary meaning early on. Disciples generally don't come up like this. How does the master clarify?' The master said: 'You are quite the actor.' The monk said: 'In that case, today I have truly met the master.' The master said: 'Don't pretend to be clever.' Asked: 'I have heard the ancients say that both are wrong. I wonder what the ancient's intention is?' The master said: 'Why don't you examine yourself?' The monk said: 'In that case, humans and gods are dependent on it.' The master said: 'You are quite sharp.' The country named him Great Master Qinghui.

Chuan Yin, the Chan master of Yanqing Monastery in Luzhou. A monk asked: 'Seeing form, one sees the mind. The lantern is form, what is the mind?' The master said: 'You don't understand the ancient's meaning.' Asked: 'What is the ancient's meaning?' The master said: 'The lantern is the mind.' Asked: 'If one can transform things, one is the same as the Tathagata (Tathagata, one of the titles of the Buddha). What things are transformed?' The master said: 'What are you saying?' The monk tried to speak, and the master said: 'This lacquer bucket.'

Chan Master Shouan of Nantai, Hengyue, initially resided at Wukong Monastery in Jiangzhou. A monk asked: 'Everyone has the road to Chang'an, how can one reach it?' The master said: 'Where are you now?' Asked: 'What is the meaning of the West's coming (Bodhidharma, the first patriarch of Zen Buddhism, brought the Zen teachings from the West)?' The master said: 'What meaning is it?' Asked: 'What is the original body?' The master said: 'What body is it?' Asked: 'What is it like when one is lonely and without reliance?' The master said: 'What is it that is lonely?' The master then had a verse saying:

A censer of incense at Nantai, all day long, it solidifies and forgets all things, It is not stopping the mind to eliminate forgetting and thinking, it is all because there is nothing to think about.

The Dharma successor of Great Master Qifu Qingfa of Xianzong in Fuzhou

Great Master Dongming Zhenjue of Xianzong in Fuzhou. A monk asked: 'Grasping the clouds does not require the convenience of wind and thunder, how can one penetrate the body through the waves?' The master said: 'Why abandon the root and pursue the branch?'

Xingqin, the Great Master Guangfa of Fuqing in Quanzhou, initially resided at Yuntai Monastery. The master ascended the hall and said to the assembly: 'Is there anyone who can discern it? If someone can discern it, what is it?'

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湖裡破草鞋。若也鑒不出。落地作金聲。無事久立。僧問。如何是佛法大意。師曰。諸上座大家道取。問如何是譚真逆俗。師曰。客作漢問什麼。曰如何是順俗違真。師曰。喫茶去。問如何是然燈前。師曰。然燈后。曰如何是然燈后。師曰。然燈前。曰如何是正然燈。師曰。喫茶去。問如何是第二月。師曰。汝問我答。師問僧。汝念什麼經。曰法華經。師曰。彼此話墮。

前杭州天龍重機大師法嗣

高麗雪岳令光禪師。僧問。如何是和尚家風。師曰。分明記取。問如何是諸法之根源。師曰。謝指示。

前婺州國泰瑫禪師法嗣

婺州齊云寶勝禪師。僧問。如何是齊云境。師曰。龍潭徹底清烏龜得繼名。曰莫即遮個便是么。師曰。道高龍虎伏八仙連太平。問如何是齊雲水。師曰。龍潭常徹底擬問即波瀾。曰莫只遮個便是么。師曰。古殿無香菸誰人辨清濁。曰未審深深處如何。師曰。阇梨欲識深深處。直須腳下絕云生。

前福州升山白龍院道希禪師法嗣

福州廣平玄旨禪師曾住黃檗。上堂示眾曰。還有人證明么。若有人證明。亦免孤負上祖埋沒後來。若是尋言數句大藏分明。若是祖宗門中怪及什麼處。恁么道亦是傍瞥之辭。僧問。如何是廣平境。師曰。地擎名山秀溪連海水清。曰如何

【現代漢語翻譯】 現代漢語譯本 湖裡破草鞋。如果鑑別不出來，落地也會發出金石之聲。沒事不要久站。 有僧人問：『什麼是佛法大意？』 師父說：『各位上座都來說說看。』 問：『什麼是譚真逆俗？』 師父說：『你這打工的人問什麼？』 問：『什麼是順俗違真？』 師父說：『喫茶去。』 問：『什麼是燃燈前？』 師父說：『燃燈后。』 問：『什麼是燃燈后？』 師父說：『燃燈前。』 問：『什麼是正燃燈？』 師父說：『喫茶去。』 問：『什麼是第二月？』 師父說：『你問我答。』 師父問僧人：『你念什麼經？』 答：『《法華經》。』 師父說：『彼此都落入話語之中了。』

前杭州天龍重機大師的法嗣

高麗雪岳令光禪師。有僧人問：『什麼是和尚的家風？』 師父說：『分明記住。』 問：『什麼是諸法的根源？』 師父說：『謝謝你的指示。』

前婺州國泰瑫（tāo）禪師的法嗣

婺州齊云寶勝禪師。有僧人問：『什麼是齊云境？』 師父說：『龍潭徹底清，烏龜得以繼承名聲。』 問：『莫非就是這個嗎？』 師父說：『道行高深，龍虎都降伏，八仙也連結太平。』 問：『什麼是齊雲水？』 師父說：『龍潭常年清澈見底，稍微一問就泛起波瀾。』 問：『莫非就是這個嗎？』 師父說：『古老的殿堂沒有香火，誰能辨別清濁？』 問：『不知深深處如何？』 師父說：『阇梨（梵語，意為弟子）想要知道深深處，必須腳下斷絕云的產生。』

前福州升山白龍院道希禪師的法嗣

福州廣平玄旨禪師曾住在黃檗（bò）。上堂開示眾人說：『還有人能證明嗎？如果有人能證明，也免得辜負了上祖，埋沒了後來人。如果是尋章摘句，大藏經里分明記載。如果是祖師門下的事，又怪到哪裡呢？』 這樣說也是旁敲側擊的話。有僧人問：『什麼是廣平境？』 師父說：『地承託名山而秀麗，溪流連線海水而清澈。』 問：『如何…』

【English Translation】 English version 'Broken straw sandals in the lake. If you can't discern them, they will make a metallic sound when they fall to the ground. Don't stand for too long when there's nothing to do.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'All of you seated here, please speak about it.' Asked, 'What is Tan Zhen Ni Su (discussing the truth against common customs)?' The master said, 'What are you, a hired worker, asking?' Asked, 'What is Shun Su Wei Zhen (conforming to customs and violating the truth)?' The master said, 'Go have some tea.' Asked, 'What is before lighting the lamp?' The master said, 'After lighting the lamp.' Asked, 'What is after lighting the lamp?' The master said, 'Before lighting the lamp.' Asked, 'What is the moment of lighting the lamp?' The master said, 'Go have some tea.' Asked, 'What is the second moon?' The master said, 'You ask, I answer.' The master asked a monk, 'Which sutra do you recite?' He replied, 'The Lotus Sutra (Fahua Jing).' The master said, 'We are both falling into words.'

Successor of the former Hangzhou Tianlong Chongji Great Master

Korean Seorak (Xue Yue) Lingguang Zen Master. A monk asked, 'What is the family style of the abbot?' The master said, 'Clearly remember it.' Asked, 'What is the root source of all dharmas?' The master said, 'Thank you for the instruction.'

Successor of the former Wuzhou Guotai Tao (Guo Tai Tao) Zen Master

Wuzhou Qiyun Baosheng Zen Master. A monk asked, 'What is the realm of Qiyun (Qi Yun)?' The master said, 'The Dragon Pool is thoroughly clear, and the turtle inherits the name.' Asked, 'Is it just this?' The master said, 'With profound Tao, dragons and tigers are subdued, and the Eight Immortals are connected to great peace.' Asked, 'What is the water of Qiyun (Qi Yun)?' The master said, 'The Dragon Pool is always thoroughly clear; the moment you ask, waves arise.' Asked, 'Is it just this?' The master said, 'In the ancient hall, there is no incense; who can distinguish purity from turbidity?' Asked, 'How is the deepest place?' The master said, 'If you, Venerable (Achari), want to know the deepest place, you must cut off the arising of clouds beneath your feet.'

Successor of the former Fuzhou Shengshan Bailong (Bai Long) Monastery Daoxi Zen Master

Fuzhou Guangping Xuanzhi Zen Master once resided in Huangbo (Huang Bo). He addressed the assembly, saying, 'Is there anyone who can prove it? If someone can prove it, it will avoid disappointing the ancestors and burying future generations. If it's about seeking words and phrases, the Great Treasury (Da Zang) clearly records them. If it's about the matters within the ancestral school, where else can you find it?' Saying it this way is also a roundabout expression. A monk asked, 'What is the realm of Guangping (Guang Ping)?' The master said, 'The land supports famous mountains, making them beautiful; the streams connect to the sea, making it clear.' Asked, 'How...'

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是境中人。師曰。汝問我答。問如何是法身體。師曰。廓落虛空絕玷瑕。曰如何是體中物。師曰。一輪明月散秋江。曰未審體與物分不分。師曰。適來道什麼。曰恁么即不分也。師曰。穿耳胡僧笑點頭。

福州升山白龍清慕禪師。僧問。如何是白龍密用一機。師曰。汝每日用什麼。曰恁么即徒勞側聆。禪便喝出。問一切眾生日用而不知。如何是日用底。師曰。別隻對爾爭得。問不責上來聲前一句請師道。師曰。莫是不辨么。

福州靈峰志恩禪師。僧問。如何是吹毛劍。師曰。我進前汝退後。曰恁么即學人喪身命去也。師曰。不打水魚自驚。問如何是佛。師曰。更是阿誰。曰既然如此為什麼迷妄有差殊。師曰。但自不亡羊何須泣岐路。問如何是靈峰境。師曰。萬疊青山如饤出。兩條綠水若圖成。曰如何是境中人。師曰。明明密密密密明明。

福州東禪玄亮禪師。僧問。本無迷悟為什麼卻有眾生。師曰。話墮。問祖祖相傳傳法印。師今繼嗣嗣何方。師曰。特謝證明。曰恁么即白龍當時親受記。今日應聖度迷津。師曰。汝莫錯認定盤星。

漳州報劬院玄應定慧禪師泉州晉江縣人也。姓吳氏。幼出家于本州開元寺九佛院。稟具探律乘。閱大藏終秩。乃之福州謁白龍希和尚印可心地。卻歸本州清豁。會

【現代漢語翻譯】 是境中人。師曰：『汝問我答。問如何是法身體？』師曰：『廓落虛空絕玷瑕。』曰：『如何是體中物？』師曰：『一輪明月散秋江。』曰：『未審體與物分不分？』師曰：『適來道什麼？』曰：『恁么即不分也。』師曰：『穿耳胡僧笑點頭。』

福州升山白龍清慕禪師。僧問：『如何是白龍密用一機？』師曰：『汝每日用什麼？』曰：『恁么即徒勞側聆。』禪便喝出。問：『一切眾生日用而不知。如何是日用底？』師曰：『別隻對爾爭得。』問：『不責上來聲前一句請師道。』師曰：『莫是不辨么？』

福州靈峰志恩禪師。僧問：『如何是吹毛劍？』師曰：『我進前汝退後。』曰：『恁么即學人喪身命去也。』師曰：『不打水魚自驚。』問：『如何是佛（Buddha）？』師曰：『更是阿誰？』曰：『既然如此為什麼迷妄有差殊？』師曰：『但自不亡羊何須泣岐路。』問：『如何是靈峰境？』師曰：『萬疊青山如饤出。兩條綠水若圖成。』曰：『如何是境中人？』師曰：『明明密密密密明明。』

福州東禪玄亮禪師。僧問：『本無迷悟為什麼卻有眾生？』師曰：『話墮。』問：『祖祖相傳傳法印，師今繼嗣嗣何方？』師曰：『特謝證明。』曰：『恁么即白龍當時親受記，今日應聖度迷津。』師曰：『汝莫錯認定盤星。』

漳州報劬院玄應定慧禪師泉州晉江縣人也。姓吳氏。幼出家于本州開元寺九佛院。稟具探律乘。閱大藏終秩。乃之福州謁白龍希和尚印可心地。卻歸本州清豁。會

【English Translation】 He is a person within the realm.' The master said, 'You ask, and I will answer. What is the Dharmakaya (法身體, Dharma body)?' The master said, 'Vast and empty, free from flaws.' The monk asked, 'What is within the body?' The master said, 'A bright moon scatters across the autumn river.' The monk asked, 'I don't know if the body and its contents are separate or not.' The master said, 'What did you just say?' The monk said, 'In that case, they are not separate.' The master said, 'The ear-pierced barbarian monk smiles and nods.'

Zen Master Qingmu of Bailong (白龍, White Dragon) Mountain in Fuzhou. A monk asked, 'What is the secret function of Bailong's single mechanism?' The master said, 'What do you use every day?' The monk said, 'In that case, it's futile to listen intently.' The Zen master then shouted. The monk asked, 'All sentient beings use it daily without knowing. What is this daily use?' The master said, 'How else could I argue with you?' The monk asked, 'I won't press for the statement before the sound; please, master, speak.' The master said, 'Could it be that you don't understand?'

Zen Master Zhien of Lingfeng (靈峰, Spirit Peak) in Fuzhou. A monk asked, 'What is the hair-splitting sword?' The master said, 'I advance, you retreat.' The monk said, 'In that case, this student will lose his life.' The master said, 'Without hitting the water, the fish are startled.' The monk asked, 'What is Buddha (佛)?' The master said, 'Who else could it be?' The monk said, 'If that's the case, why are there delusions and differences?' The master said, 'If you don't lose your sheep, why weep at the crossroads?' The monk asked, 'What is the realm of Lingfeng?' The master said, 'Ten thousand layers of green mountains are like a feast laid out; two green rivers are like a painting completed.' The monk asked, 'What is a person within the realm?' The master said, 'Clearly secret, secretly clear.'

Zen Master Xuanliang of Dongchan (東禪, Eastern Chan) in Fuzhou. A monk asked, 'Originally, there is no delusion or enlightenment, so why are there sentient beings?' The master said, 'Words have fallen short.' The monk asked, 'The Dharma seal is transmitted from ancestor to ancestor; in what direction do you now continue the succession?' The master said, 'Especially grateful for the proof.' The monk said, 'In that case, Bailong personally received the prediction at that time, and today he should ferry beings across the river of delusion.' The master said, 'Don't mistake the lodestar.'

Zen Master Xuanying Dinghui of Baoqiu Monastery in Zhangzhou was from Jinjiang County, Quanzhou. His surname was Wu. He left home at a young age at the Nine Buddha Monastery of Kaiyuan Temple in his prefecture. He received the precepts and studied the Vinaya (律乘, discipline vehicle). He read the entire Great Treasury (大藏, Tripitaka) to completion. Then he went to Fuzhou to visit the Venerable Xi of Bailong to have his mind approved. He returned to Qinghuo in his prefecture. Meeting...

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清豁長老罷唱保福庵。于貴湖一見。以同道相契。豁命檀信于庵之西青陽山創室。請師宴處二十餘載。開寶三年屬泉州帥陳洪進仲子文顥任漳州刺史於水南創大禪苑曰報劬。屢請師住持。固辭不往。師之兄仁濟為軍校。文顥因遣仁濟入山述意勤懇。師不得已出山。時參學四集。僅千五百人隨從入院大啟法筵。僧問。如何是第一義。師曰。如何是第一義。曰學人請益。師何以倒問學人。師曰。汝適來請益什麼。曰第一義。師曰。汝謂之倒問耶。問如何是古佛道場。師曰。今夏堂中千五百僧。陳帥以師之道德聞于太祖皇帝。賜紫衣師號。開寶八年將順世。先七日遺書辭陳守。仍示一偈曰。

今年六十六　　世壽有延促 　無生火熾然　　有為薪不續 　出谷與歸源　　一時俱備足

及期日誡諸門人。吾滅后不得以喪服哭泣有亂規矩。言訖坐化。陳守傷嘆盡禮送終。荼毗收靈骨于院之後山建浮圖。

前泉州招慶法因大師法嗣

泉州報恩院宗顯明慧大師。初住興國。有僧問。新豐一派興國分流。祖嗣西來請師舉唱。師曰。也在新豐得些子。問曰。恁么即法雨霶𩃰群生有賴也。師曰。莫閑言語。問昔日靈山一會迦葉親聞。未審今日誰是聞者。師曰。卻憶七葉巖中尊。問昔日覺城東際象王迴旋五眾咸臻。今

【現代漢語翻譯】 現代漢語譯本：清豁長老停止在保福庵的唱誦后，在貴湖與他一見如故，因志同道合而彼此投契。清豁便讓信徒在庵的西邊青陽山建造禪室，邀請他安居了二十多年。開寶三年，正逢泉州長官陳洪進的次子陳文顥擔任漳州刺史，在水南建立了大禪院，名為報劬禪院。多次邀請他去主持，但他堅決推辭不肯前往。他的哥哥仁濟當時是軍校，陳文顥因此派遣仁濟入山，懇切地轉達邀請之意。他不得已才出山。當時前來參學的人聚集眾多，將近一千五百人跟隨他進入禪院，盛大地開啟了講法的筵席。有僧人問道：『如何是第一義？』他回答說：『如何是第一義？』僧人說：『學人前來請教，師父為何反過來問學人？』他回答說：『你剛才請教的是什麼？』僧人說：『第一義。』他回答說：『你認為這是反問嗎？』又有人問：『如何是古佛道場？』他回答說：『今夏堂中有千五百僧。』陳洪進長官因聽聞他的道德高尚，便稟告了太祖皇帝，皇帝賜予他紫衣和師號。開寶八年，他將要圓寂，提前七天寫下遺書告別陳洪進長官，並留下一偈： 『今年六十六，世壽有延促，無生火熾然，有為薪不續，出谷與歸源，一時俱備足。』 到了圓寂之日，他告誡眾弟子說：『我圓寂后，你們不得穿喪服哭泣，擾亂規矩。』說完便坐化了。陳洪進長官悲傷感嘆，以最高的禮儀送終，荼毗后將靈骨安放在禪院後面的山中，建造了浮圖。 他是前泉州招慶法因大師的法嗣。 泉州報恩院宗顯明慧大師，最初住在興國寺。有僧人問道：『新豐一脈從興國寺分流而出，祖師西來，請師父開示。』他回答說：『也在新豐得到了一些。』僧人問道：『如此說來，法雨普降，眾生都有所依賴了。』他回答說：『不要多說話。』僧人問道：『昔日靈山法會上，迦葉親自聽聞佛法，不知今日誰是聽聞者？』他回答說：『還記得七葉巖中的尊者。』僧人問道：『昔日覺城東門外，像王迴旋，五眾都聚集而來，如今……』

【English Translation】 English version: After Elder Qinghuo ceased his chanting at Baofu Monastery, he met with him at Guihu, and they became close friends due to their shared aspirations. Qinghuo then instructed a patron to build a meditation chamber on Qingyang Mountain, west of the monastery, inviting him to reside there for over twenty years. In the third year of the Kaibao era, Chen Wenhao (Chen Hongjin's second son), then serving as the prefect of Zhangzhou, established a large Chan monastery named Baoqu Monastery in Shuinan. He repeatedly invited him to be the abbot, but he firmly declined. His elder brother, Renji, was a military officer at the time, and Chen Wenhao sent Renji into the mountains to convey his earnest invitation. He reluctantly left the mountain. At that time, many came to study with him, nearly fifteen hundred people followed him into the monastery, grandly initiating the Dharma assembly. A monk asked, 'What is the First Principle (First meaning)?' He replied, 'What is the First Principle (First meaning)?' The monk said, 'The student is here to seek instruction; why does the master ask the student in return?' He replied, 'What did you just ask about?' The monk said, 'The First Principle (First meaning).' He replied, 'Do you consider this a counter-question?' Someone asked, 'What is the ancient Buddha's (ancient Buddha) (道場) Bodhimanda?' He replied, 'This summer, there are fifteen hundred monks in the hall.' Prefect Chen Hongjin, hearing of his high moral character, reported it to Emperor Taizu, who bestowed upon him a purple robe and a monastic title. In the eighth year of the Kaibao era, as he was about to pass away, he wrote a farewell letter to Prefect Chen seven days in advance, and left a verse: 'This year I am sixty-six, life's span may be long or short, the fire of non-birth blazes, the fuel of conditioned existence does not continue, leaving the valley and returning to the source, all are fully prepared at once.' On the day of his passing, he admonished his disciples, 'After my passing, you must not wear mourning clothes or weep, disrupting the rules.' After speaking, he sat in meditation and passed away. Prefect Chen Hongjin grieved and lamented, giving him a funeral with the highest honors, and after cremation, his spiritual remains were placed in a stupa built on the mountain behind the monastery. He was the Dharma heir of the former Master Fa Yin of Zhaoqing Monastery in Quanzhou. Master Zongxian Minghui of Bao'en Monastery in Quanzhou initially resided at Xingguo Monastery. A monk asked, 'The lineage of Xinfeng branched out from Xingguo Monastery. The patriarch came from the West; please, Master, expound on it.' He replied, 'I also obtained something at Xinfeng.' The monk asked, 'In that case, the Dharma rain falls abundantly, and all beings rely on it.' He replied, 'Do not speak idly.' The monk asked, 'In the past, at the assembly on Vulture Peak (靈山), Kashyapa (迦葉) personally heard the Dharma; I wonder who is the listener today?' He replied, 'I still remember the venerable one in the Seven Leaf Cave.' The monk asked, 'In the past, outside the east gate of Juecheng (覺城), the elephant king (象王) circled, and the five groups (五眾) all gathered; now...'

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日太守臨院如何提接。師曰。眨上眉毛著。曰恁么即一機顯處萬緣喪盡。師曰。何必繁辭。問如何是西來意。師曰。日裡看鴟毛。師后住報恩有僧問。學人都致一問請師道。師曰。不是創住遮個師僧也難容。問離四句絕百非請師道。師曰。青紅華滿庭。問不涉思量處從上宗乘請師直道。師良久。僧曰。恁么即聽響之流徒勞側耳。師曰。早是粘膩。問不責上來聲前一句請師直道。師曰。汝自何來。曰恁么即得遇明師也。師曰。莫閑言語。問如何是人王。師曰。奉對不敢造次。曰如何是法王。師曰。莫孤負好。曰未審人王與法王對譚何事。師曰。非汝所聆。

金陵龍光院澄忋(公在切)禪師廣州人也。姓陳氏。幼出家于本州觀音院。年滿納戒于韶州南華寺。尋遊方抵于泉州參法因大師印悟心地。后住舒州山谷寺。有僧新到。師問。什麼處來。曰江南來。師曰。汝還禮渡江船子么。曰和尚為什麼教禮渡江船子。師曰是汝善知識。又住齊安龍光前後三處。聚徒說法終於龍光。

永興北院可休禪師(第二世住)僧問。如何是西來意。師曰。遍滿天下。僧曰。莫便是么。師曰。是即牢收取。問大作業底人來師還接否。師曰。不接。曰為什麼不接。師曰。幸是好人家男女。

郴州太平院清海禪師。僧問。古人道不

【現代漢語翻譯】 現代漢語譯本 僧人問：『日太守來到寺院，如何接待？』 禪師說：『眨動你的眉毛去領會。』 僧人說：『這樣說來，一旦一個機鋒顯現，所有的因緣都消失殆盡。』 禪師說：『何必說這麼多廢話。』 僧人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』 禪師說：『白天看貓頭鷹的羽毛。』 禪師後來住在報恩寺，有僧人問：『學人想請教一個問題，請禪師開示。』 禪師說：『不是我剛住持這個寺院，連這個師僧（指提問的僧人）都難以容忍。』 僧人問：『離開四句（有、無、亦有亦無、非有非無），斷絕百非（一切錯誤的知見），請禪師開示。』 禪師說：『青紅色的花開滿了庭院。』 僧人問：『不涉及思量分別之處，從上以來祖師的宗乘，請禪師直接開示。』 禪師沉默良久。 僧人說：『這樣說來，那些只聽聲音的人，徒勞地側耳傾聽。』 禪師說：『你已經執著了。』 僧人問：『不追究你之前的言語，請禪師直說聲前一句（未起心動念前的本來面目）。』 禪師說：『你從哪裡來？』 僧人說：『這樣說來，我算是遇到了明師。』 禪師說：『不要說廢話。』 僧人問：『如何是人王（世間的君王）？』 禪師說：『恭敬地應對，不敢造次。』 僧人問：『如何是法王（佛法的君王）？』 禪師說：『不要辜負了美好的時光。』 僧人問：『不知道人王與法王對談些什麼？』 禪師說：『不是你所能聽到的。』

金陵龍光院的澄忋（chéng kǎi）禪師是廣州人，姓陳。他從小在本州的觀音院出家，成年後在韶州南華寺受具足戒。之後遊歷四方，到達泉州參拜法因大師，開悟了心地。後來住在舒州的山谷寺。有新來的僧人。 禪師問：『從哪裡來？』 僧人說：『從江南來。』 禪師說：『你還禮拜過渡江的船子（指夾山善會禪師）嗎？』 僧人說：『和尚為什麼教我禮拜渡江的船子？』 禪師說：『他是你的善知識。』 禪師又住在齊安龍光寺，前後三個地方，聚集徒眾說法，最終在龍光寺圓寂。

永興北院的可休禪師（第二世住持），有僧人問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』 禪師說：『遍滿天下。』 僧人說：『莫非就是這個嗎？』 禪師說：『是的話就好好地把握住。』 僧人問：『大作業底人（指作惡之人）來，禪師還接納嗎？』 禪師說：『不接納。』 僧人說：『為什麼不接納？』 禪師說：『幸好是好人家的男女。』

郴州太平院的清海禪師，有僧人問：『古人說不……』

【English Translation】 English version A monk asked: 'When the magistrate of Ri (Ri Taishou) comes to the monastery, how should he be received?' The Master said: 'Blink your eyebrows and understand.' The monk said: 'In that case, when one opportunity manifests, all conditions are exhausted.' The Master said: 'Why use so many superfluous words?' A monk asked: 'What is the meaning of Bodhidharma's coming from the West (Xi Lai Yi)?' The Master said: 'Look at the owl's feathers in the daytime.' Later, the Master lived at Bao'en Monastery. A monk asked: 'This student ventures to ask a question, please enlighten me, Master.' The Master said: 'If I hadn't just become the abbot of this monastery, even this monk (referring to the one asking the question) would be hard to tolerate.' A monk asked: 'Apart from the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and cutting off the hundred negations (all wrong views), please instruct me, Master.' The Master said: 'Red and blue flowers fill the courtyard.' A monk asked: 'Without involving thought or discrimination, the ancestral teaching from above, please directly reveal it, Master.' The Master remained silent for a long time. The monk said: 'In that case, those who only listen to sounds are just wasting their time straining their ears.' The Master said: 'You are already attached.' A monk asked: 'Without blaming the previous words, please directly reveal the phrase before sound (the original face before thoughts arise), Master.' The Master said: 'Where do you come from?' The monk said: 'In that case, I have met a wise teacher.' The Master said: 'Don't speak idle words.' A monk asked: 'What is the human king (Ren Wang)?' The Master said: 'Respond respectfully, without being rash.' The monk asked: 'What is the Dharma king (Fa Wang)?' The Master said: 'Don't waste the good time.' The monk asked: 'I don't know what the human king and the Dharma king discuss when they talk?' The Master said: 'It is not something you can hear.'

Chan Master Chengkai (Chengkai) of Longguang Monastery in Jinling was a native of Guangzhou, with the surname Chen. He left home at a young age at Guanyin Monastery in his native prefecture, and received the full precepts at Nanhua Monastery in Shaozhou when he came of age. Afterwards, he traveled around and arrived at Quanzhou, where he visited Master Fayin and awakened to his mind-ground. Later, he lived at Shangu Monastery in Shuzhou. A newly arrived monk came. The Master asked: 'Where do you come from?' The monk said: 'I come from Jiangnan.' The Master said: 'Have you paid respects to the Boatman who crossed the river (referring to Chan Master Jiashan Shanhui)?' The monk said: 'Why does the Master teach me to pay respects to the Boatman who crossed the river?' The Master said: 'He is your good advisor.' The Master also lived at Longguang Monastery in Qi'an, in three different locations, gathering disciples and teaching the Dharma, and finally passed away at Longguang Monastery.

Chan Master Keixiu (Keixiu) of Beiyuan Monastery in Yongxing (the second abbot), a monk asked: 'What is the meaning of Bodhidharma's coming from the West (Xi Lai Yi)?' The Master said: 'It pervades the entire world.' The monk said: 'Could it be this?' The Master said: 'If it is, then hold onto it firmly.' A monk asked: 'If a person who commits great evil (Da Zuoye Di Ren) comes, will the Master accept him?' The Master said: 'I will not accept him.' The monk said: 'Why will you not accept him?' The Master said: 'Fortunately, they are the sons and daughters of good families.'

Chan Master Qinghai (Qinghai) of Taiping Monastery in Chenzhou, a monk asked: 'The ancients said not...'

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從請益得。祖師為什麼道誰得作佛。師曰。悟了方知。問從上宗乘次第指授。未審今日如何舉唱。師曰。白雲透出深洞里。名華異草嶺頭生。問如何是句中人。師曰。好辨。

連州慈雲普廣大師慧深。僧問。匿王請佛既奉法于當時。我后延師蓋興宗於此日。幸施方便無吝舉揚。師曰。不煩再問。問如何是人圓鏡。師曰著。問如何是向上事。師曰。分明聽取。

郢州興陽山道欽禪師(第二世住)僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中。問如何是佛。師曰。更是什麼。

前婺州報恩寶資禪師法嗣

處州福林澄和尚。僧問。如何是伽藍。師曰。勿幡㡧。曰如何是伽藍中人。師曰。瞻禮即有分。問下堂一句請師不吝。師曰。閑吟唯憶龐居士。天上人間不可陪。

前處州翠峰從欣禪師法嗣

處州報恩守真禪師。僧問。諸官已結人天會。報恩今日事如何。師曰。阇梨到諸方分明舉。問如何是佛法大意。師曰。閃爍烏飛急。奔騰兔走頻。

前襄州鷲嶺明遠禪師法嗣

襄州鷲嶺通和尚(第二世住)僧問。世尊得道地神報虛空神。和尚得道未審什麼人報。師曰。謝爾報來。

前杭州龍華寺志球禪師法嗣

杭州仁王院俊禪師。僧問。承古有言。向上

【現代漢語翻譯】 現代漢語譯本 從請益處得到開示：有僧人問：『祖師為什麼說誰都可以成佛？』 禪師說：『領悟了才能知道。』 又問：『從上代宗師傳下來的教義次第指授，不知道今天您如何宣講？』 禪師說：『白雲從深洞里透出，名貴的花草在山嶺上生長。』 又問：『如何是句中人？』 禪師說：『善於分辨。』

連州慈雲普廣大師慧深：有僧人問：『匿王（可能是指某個國王）請佛，在當時奉行佛法，我後來延請禪師，是爲了在此弘揚宗門。希望您能施予方便，不要吝惜教誨。』 禪師說：『不必再問。』 又問：『如何是人圓鏡？』 禪師說：『執著。』 又問：『如何是向上事？』 禪師說：『分明聽取。』

郢州興陽山道欽禪師（第二世住持）：有僧人問：『如何是興陽的境界？』 禪師說：『松樹竹子剛剛栽種，山影顯得翠綠，水流穿過寺院的庭院中。』 又問：『如何是佛？』 禪師說：『還要什麼是佛？』

前婺州報恩寶資禪師的法嗣

處州福林澄和尚：有僧人問：『如何是伽藍（寺廟）？』 禪師說：『不要幡幢。』 僧人說：『如何是伽藍中的人？』 禪師說：『瞻仰禮拜就有份。』 又問：『下堂時說一句，請禪師不要吝惜。』 禪師說：『閑暇吟誦，唯獨記得龐居士，天上人間沒有人可以相比。』

前處州翠峰從欣禪師的法嗣

處州報恩守真禪師：有僧人問：『各位官員已經結成了人天大會，報恩寺今天的事情如何？』 禪師說：『你到各處去，分明地宣揚。』 又問：『如何是佛法的大意？』 禪師說：『閃爍的烏鴉飛得快，奔跑的兔子走得勤。』

前襄州鷲嶺明遠禪師的法嗣

襄州鷲嶺通和尚（第二世住持）：有僧人問：『世尊（釋迦牟尼佛）得道，有地神報告給虛空神，和尚您得道，不知道是什麼人報告的？』 禪師說：『謝謝你來報告。』

前杭州龍華寺志球禪師的法嗣

杭州仁王院俊禪師：有僧人問：『承蒙古人有言，向上……』

【English Translation】 English version Obtained from seeking instruction: A monk asked, 'Why did the Patriarch say that anyone can become a Buddha?' The Master said, 'Only upon enlightenment will you know.' He further asked, 'The teachings passed down from the previous Patriarchs were imparted step by step. I wonder how you will expound them today?' The Master said, 'White clouds emerge from deep caves, and famous flowers and rare herbs grow on the mountain peaks.' He further asked, 'What is a person within the phrase?' The Master said, 'Good at discerning.'

Great Master Huaishen of Ciyun Temple in Lianzhou: A monk asked, 'Since King Ni (possibly referring to a certain king) invited the Buddha and upheld the Dharma at that time, I now invite the Master to propagate the sect today. I hope you will provide convenience and not be stingy with your teachings.' The Master said, 'No need to ask again.' He further asked, 'What is the perfect mirror of a person?' The Master said, 'Attachment.' He further asked, 'What is the matter of upward striving?' The Master said, 'Listen clearly.'

Chan Master Daoqin of Xingyang Mountain in Yingzhou (Second Abbot): A monk asked, 'What is the realm of Xingyang?' The Master said, 'Newly planted pines and bamboos make the mountain shadows green, and the water flows through the courtyard.' He further asked, 'What is Buddha?' The Master said, 'What else is Buddha?'

Successor of Chan Master Baozi of Bao'en Temple in Wuzhou

Monk Chen of Fulin Temple in Chuzhou: A monk asked, 'What is a Sangharama (monastery)?' The Master said, 'No banners.' The monk said, 'What is a person in the Sangharama?' The Master said, 'Reverent worship has a share.' He further asked, 'Please, Master, do not be stingy with a word upon descending from the hall.' The Master said, 'In idle chanting, I only remember Layman Pang, no one in heaven or earth can compare.'

Successor of Chan Master Congxin of Cuifeng Peak in Chuzhou

Chan Master Shouzhen of Bao'en Temple in Chuzhou: A monk asked, 'The officials have already formed a gathering of humans and gods, what about the affairs of Bao'en Temple today?' The Master said, 'Go to various places and proclaim it clearly.' He further asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The flickering crow flies quickly, and the running rabbit moves frequently.'

Successor of Chan Master Mingyuan of Jiuling Mountain in Xiangzhou

Monk Tong of Jiuling Mountain in Xiangzhou (Second Abbot): A monk asked, 'When the World Honored One (Shakyamuni Buddha) attained enlightenment, the earth deity reported to the space deity. When you, Master, attained enlightenment, I wonder who reported it?' The Master said, 'Thank you for reporting.'

Successor of Chan Master Zhi Qiu of Longhua Temple in Hangzhou

Chan Master Jun of Renwang Temple in Hangzhou: A monk asked, 'It is said by the ancients, upward...'

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一路千聖不傳。如何是向上不傳底事。師曰。向上問將來。曰恁么即上來不當去也。師曰。既知如此蹋步上來作什麼。

前漳州保福院可儔禪師法嗣

漳州隆壽無逸禪師。初開堂升座良久謂眾曰。諸上座若是上根之士早已掩耳。中下之流競頭側聽。雖然如此猶是不得已而言。諸上座。他時後日到處有人問著今日事。且作么生舉似他。若也舉得舌頭鼓舌頭論。若也舉不得如無三寸且作么生舉。僧問。絕妙宗風請師垂示。師良久。僧曰。恁么即頓決疑情便契心源。向上宗乘如何言論。師曰。待汝自悟始得。

前潭州延壽寺慧輪禪師法嗣

廬山歸宗第十二世道詮禪師吉州安福人也。姓劉氏。生惡葷血。髫齔禮本州思和尚受業。聞慧輪和尚化被長沙。時馬氏竊據荊楚與建康接壤。師年二十五結友冒險遠來參尋。會馬氏滅劉言有其他。以王逵代劉言領其事。逵疑師江表諜者。乃令捕執將沉于江。師怡然無怖。逵異之。且詢輪和尚。輪曰。斯皆為法忘軀之人也。聞老僧虛譽故來抉擇耳。逵悅而釋之。仍加禮重。師棲泊延壽經十稔。輪和尚歸寂。乃回廬山開先駐錫。乾德初于山東南牛首峰下。結茆為室。開寶五年洪帥林仁肇請居筠陽九峰隆濟院。闡揚宗旨。本國賜大沙門號。僧問。承聞和尚親見延壽來是否

【現代漢語翻譯】 現代漢語譯本： 一路上的千聖都不傳授。什麼是向上不傳的根本大事？ 禪師說：『向上』是指將來的事。 僧人問：『這麼說，上來是不應該去的了？』 禪師說：『既然知道如此，還踏步上來做什麼？』

前漳州保福院可儔禪師的法嗣

漳州隆壽無逸禪師。初次開堂升座，良久后對大眾說：『各位上座，如果是上等根器的人，早就掩耳不聽了。中等和下等根器的人，都爭著側耳傾聽。雖然如此，還是不得已才說這些話。各位上座，他日後日，到處有人問起今天的事，你們打算怎麼向他們說呢？如果說得出來，就是舌頭鼓動舌頭論辯；如果說不出來，就像沒有三寸舌頭一樣，又該怎麼說呢？』 僧人問：『請禪師開示絕妙的宗風。』 禪師沉默良久。 僧人說：『這麼說，就能立刻決斷疑情，便與心源相契合。向上的宗乘又該如何談論呢？』 禪師說：『等你親自領悟了才能明白。』

前潭州延壽寺慧輪禪師的法嗣

廬山歸宗第十二世道詮禪師，是吉州安福人，姓劉氏。生來厭惡葷腥。年幼時在本州禮拜思和尚受業。聽說慧輪和尚（Hui Lun, a Chan master）在長沙教化一方，當時馬氏（Ma Shi, a warlord family）竊據荊楚，與建康接壤。禪師二十五歲時，結伴冒險遠來參訪。適逢馬氏被滅，劉言另有打算，由王逵（Wang Kui, a general）代替劉言領其事。王逵懷疑禪師是來自江表的間諜，於是下令逮捕，要將他沉入江中。禪師怡然不懼。王逵感到奇怪，便詢問慧輪和尚。慧輪說：『這些人都是爲了佛法而忘卻自身的人啊。聽說老僧有些虛名，所以特來抉擇。』王逵聽后很高興，便釋放了禪師，並對他更加禮遇。禪師在延壽寺棲泊了十年。慧輪和尚圓寂后，禪師回到廬山開先寺駐錫。乾德初年，在山東南牛首峰下，結茅為室。開寶五年，洪帥林仁肇（Lin Renzhao, a military governor）請他居住在筠陽九峰隆濟院，闡揚宗旨。本國賜予『大沙門』的稱號。僧人問：『聽說和尚您親自見過延壽禪師（Yanshou, referring to Yongming Yanshou），是這樣嗎？』

【English Translation】 English version: The thousands of sages throughout the ages do not transmit it. What is the fundamental matter that is not transmitted upwards? The Master said, 'Upwards' refers to future matters. The monk asked, 'In that case, coming up is not something that should be done?' The Master said, 'Since you know this, what are you doing stepping up here?'

Successor of Chan Master Kechou of Baofu Monastery in Zhangzhou

Chan Master Wuyi of Longshou Monastery in Zhangzhou. He ascended the Dharma seat for the first time, and after a long silence, he said to the assembly, 'Venerable ones, if you are of superior capacity, you would have covered your ears long ago. Those of middling and inferior capacity are all eagerly listening. Even so, I am only speaking out of necessity. Venerable ones, in the future, people everywhere will ask about today's events. How will you explain it to them? If you can explain it, it is like tongues wagging tongues; if you cannot explain it, it is like having no three-inch tongue. How will you explain it then?' A monk asked, 'Please, Master, reveal the exquisite essence of the school.' The Master remained silent for a long time. The monk said, 'In that case, one can immediately resolve doubts and be in accord with the source of mind. How should one discuss the upward vehicle of the school?' The Master said, 'You will only understand when you realize it yourself.'

Successor of Chan Master Huilun of Yanshou Monastery in Tanzhou

Chan Master Daoquan, the twelfth generation of Guizong Monastery on Mount Lu, was a native of Anfu in Jizhou, with the surname Liu. He was born with an aversion to meat and blood. As a child, he studied with Monk Si in his native prefecture. Hearing that Master Huilun (Hui Lun, a Chan master) was teaching in Changsha, while the Ma family (Ma Shi, a warlord family) was usurping Jingchu, bordering Jiankang, the Master, at the age of twenty-five, risked danger with friends to come and visit. It happened that the Ma family was overthrown, and Liu Yan had other plans, so Wang Kui (Wang Kui, a general) replaced Liu Yan in leading the affairs. Kui suspected the Master of being a spy from Jiangbiao, so he ordered his arrest and intended to sink him in the river. The Master was calm and unafraid. Kui was surprised and inquired of Master Huilun. Huilun said, 'These are all people who forget themselves for the sake of the Dharma. Hearing of the old monk's empty reputation, they have come to make a decision.' Kui was pleased and released the Master, treating him with even greater respect. The Master stayed at Yanshou Monastery for ten years. After Master Huilun passed away, the Master returned to Mount Lu and resided at Kaixian Monastery. In the early years of the Qiande era, he built a hut at the foot of Niushou Peak south of Shandong. In the fifth year of the Kaibao era, the military governor Lin Renzhao (Lin Renzhao, a military governor) invited him to reside at Longji Monastery on Jiufeng Mountain in Junyang, where he propagated the teachings. The country bestowed upon him the title of 'Great Shramana'. A monk asked, 'I have heard that you personally met Yanshou (Yanshou, referring to Yongming Yanshou). Is this true?'

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。師曰。山前麥熟也未。問九峰山中還有佛法也無。師曰有。曰如何是九峰山中佛法。師曰。山中石頭大底大小底小。尋屬江南國絕。僧徒例試經業。師之徒眾並習禪觀。乃述一偈聞于州牧曰。

比擬忘言合太虛　　免教和氣有親疏 　誰知道德全無用　　今日為僧貴識書

時州牧閱之。與僚佐議曰。旃檀林中必無雜樹。唯師一院特奏免試經。太平興國九年南康知軍張南金先具疏白師。然後集道俗迎請坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直。問如何是佛。師曰。待得雪消后。自然春到來。問如何是學人自己。師曰。床窄先臥粥稀後坐。問古人道。不是風動不是幡動如何。師曰。來日路口有市。師雍熙二年十一月二十八日中夜趺坐。白眾而順寂。壽五十六。臘三十七。荼毗舍利塔于牛首庵所。師頗有歌頌流傳於世。

潭州龍興裕禪師。僧問。是何是學人自己。師曰。張三李四。曰比來問自己。為什麼道張三李四。師曰。汝且莫草草。問諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那個是汝不問底諸餘。

前韶州白雲祥和尚法嗣

韶州大曆和尚初參白雲。白雲舉拳曰。我近來不恁么也。師領旨禮拜。自此入室。住后僧問。如何是西來意。師曰。破草鞋。問如何是無

【現代漢語翻譯】 現代漢語譯本： 師父說：『山前的麥子熟了嗎？』有人問：『九峰山（山名）中還有佛法嗎？』師父說：『有。』那人問：『如何是九峰山中的佛法？』師父說：『山中的石頭，大的大，小的小。』不久，江南國滅亡。僧人們照例要參加經業考試。師父的徒弟們都學習禪觀。於是寫了一首偈頌告知州牧： 『比擬忘言合太虛，免教和氣有親疏。誰知道德全無用，今日為僧貴識書。』 當時州牧看了這首偈頌，和僚佐商議說：『旃檀林（比喻高僧輩出之地）中必定沒有雜樹。』於是特地上奏免去歸宗禪師一院僧人的考試。太平興國九年，南康知軍張南金先寫奏疏稟告，然後集合道俗，迎接歸宗禪師回到歸宗道場。有僧人問：『如何是歸宗的境界？』師父說：『千個邪門歪道不如一個正直。』問：『如何是佛？』師父說：『等到雪融化后，自然春天就來了。』問：『如何是學人自己？』師父說：『床窄就先睡，粥少就後坐。』問：『古人說，不是風動，不是幡動，如何解釋？』師父說：『明天路口有集市。』師父在雍熙二年十一月二十八日半夜跏趺而坐，告訴眾人後安然圓寂，享年五十六歲，僧臘三十七年。荼毗（火化）后的舍利塔建在牛首庵舊址。師父有很多歌頌流傳於世。 潭州龍興裕禪師。有僧人問：『什麼是學人自己？』師父說：『張三李四。』那人說：『我問的是自己，為什麼說是張三李四？』師父說：『你且不要草率。』問：『其餘的我不問，如何是和尚的家風？』師父說：『家風暫且放下，哪個是你沒問的其餘？』 前韶州白雲祥和尚的法嗣 韶州大曆和尚最初參拜白雲禪師。白雲禪師舉起拳頭說：『我近來不這樣了。』大曆和尚領悟了禪旨，行禮拜謝。從此進入內室。住持一方后，有僧人問：『如何是西來意（達摩祖師西來的意旨，即禪宗的宗旨）？』師父說：『破草鞋。』問：『如何是無？』

【English Translation】 English version: The master said, 'Are the wheat in front of the mountain ripe yet?' Someone asked, 'Is there still Buddha-dharma in Mount Jiufeng (mountain name)?' The master said, 'Yes.' The person asked, 'What is the Buddha-dharma in Mount Jiufeng?' The master said, 'The stones in the mountain, the big ones are big, and the small ones are small.' Soon after, the state of Jiangnan fell. Monks were routinely required to take exams on scriptures. The master's disciples all studied Chan (Zen) meditation. So he wrote a verse to inform the governor: 'Comparing forgetting words with merging into the great void, avoiding affection having closeness or distance. Who knows that morality and virtue are completely useless, today being a monk values knowing books.' At that time, the governor read this verse and discussed it with his colleagues, saying, 'In a sandalwood forest (a metaphor for a place where eminent monks emerge), there must be no miscellaneous trees.' So he specially requested to exempt the monks of Guizong Zen master's monastery from the examination. In the ninth year of the Taiping Xingguo era, Zhang Nanjin, the military commissioner of Nankang, first wrote a memorial to inform the master, and then gathered Daoists and laypeople to welcome Guizong Zen master back to the Guizong monastery. A monk asked, 'What is the realm of Guizong?' The master said, 'A thousand heresies are not as good as one uprightness.' Asked, 'What is Buddha?' The master said, 'After the snow melts, naturally spring will come.' Asked, 'What is the student's own self?' The master said, 'If the bed is narrow, sleep first; if the porridge is thin, sit later.' Asked, 'The ancients said, 'It is not the wind that moves, it is not the banner that moves,' how to explain it?' The master said, 'There is a market at the crossroads tomorrow.' The master sat in full lotus posture in the middle of the night on the twenty-eighth day of the eleventh month of the second year of Yongxi, told the crowd, and then passed away peacefully, at the age of fifty-six, with thirty-seven years of monastic life. The stupa (reliquary) after cremation was built at the old site of Niushou Nunnery. The master has many songs and praises circulating in the world. Chan Master Yu of Longxing Temple in Tanzhou. A monk asked, 'What is the student's own self?' The master said, 'Zhang San, Li Si (common names).' The person said, 'I am asking about myself, why do you say Zhang San, Li Si?' The master said, 'Don't be hasty.' Asked, 'I won't ask about the rest, what is the abbot's family style?' The master said, 'Let's put the family style aside for now, which is the rest that you didn't ask about?' Successor of Venerable Xiang of Baiyun Mountain in Shaozhou Monk Dali of Shaozhou initially visited Chan Master Baiyun. Chan Master Baiyun raised his fist and said, 'I haven't been like this lately.' Dali understood the meaning of Chan and bowed in thanks. From then on, he entered the inner chamber. After residing in one place, a monk asked, 'What is the meaning of the Western Coming (Bodhidharma's intention in coming from the West, i.e., the purpose of Zen Buddhism)?' The master said, 'Broken straw sandals.' Asked, 'What is nothingness?'

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為。師乃擺手。問施主供養將何報答。師以手捻髭。僧曰。有髭即捻無髭如何。師曰。非公境界。師在暗室坐。有僧來不審。師乃與一掌。僧不測。

連州寶華和尚。師上堂示眾曰。看天看地。新羅國里。和南不審。日消萬兩黃金。雖然如是猶是少分。又曰。盡十方世界是個木羅漢。幡竿頭上道將一句來。又曰。天上龍飛鳳走山間虎嘯猿啼。拈向鼻孔道將一句來。僧問。如何是寶華境。師曰。前頭綠水後面青山。僧曰。不會。師曰。末後一句。師問僧。什麼處來。曰大容來。師曰。大容近日作么生。曰近來合得一甕醬。師曰。沙彌將一碗水來與遮僧照影。因有僧問。大容云。天賜六銖披掛。后將何報答我皇恩。大容云。來披三事衲。歸掛六銖衣。師聞之乃曰遮老凍齈。作恁么語話。大容聞令人傳語云。何似奴緣不斷。師曰。比為拋磚只圖引玉。師見一僧從法堂階下過。師乃敲繩床。僧曰。若是遮個不請拈出。師喜下地問之並無說處。師乃打師有時戴冠子謂眾曰。若道是俗且身披袈裟。若道是僧又頭戴冠子。大眾無對。

韶州月華和尚初謁白雲。云問曰。業個什麼。師對曰。念孔雀經。白雲曰。好個人家男子隨鳥雀后。師聞語驚異。遂依附久之乃契旨。尋住月華。有僧問。如何是月華家風。師曰。若問家風

【現代漢語翻譯】 現代漢語譯本： （有一次，一位）老師擺了擺手，問施主（指供養者）供養將如何報答。老師用手捻著鬍鬚。僧人問：『有鬍鬚就捻，沒有鬍鬚怎麼辦？』老師說：『這不是你所能理解的境界。』老師在暗室里坐著，有僧人來，沒有弄清楚情況，老師就給他一掌。僧人沒料到。

連州寶華和尚。老師上堂向眾人開示說：『看天看地，新羅國里（指朝鮮半島），和南（梵語Namas，意為歸敬、禮敬）不明白，每天消耗萬兩黃金。』雖然這樣，還是少部分。又說：『整個十方世界是個木頭羅漢（Arhat，指斷絕了一切煩惱，達到最高修行果位的人）。在幡竿頭上說一句來。』又說：『天上龍飛鳳舞，山間虎嘯猿啼。拈向鼻孔說一句來。』僧人問：『如何是寶華境？』老師說：『前頭綠水，後面青山。』僧人說：『不明白。』老師說：『末後一句。』老師問僧人：『從什麼地方來？』回答說：『從大容來。』老師說：『大容近日怎麼樣？』回答說：『近來合得一甕醬。』老師說：『沙彌（Śrāmaṇera，指出家后尚未受具足戒的男子）拿一碗水來給這位僧人照照影子。』因為有僧人問：『大容說，天賜六銖披掛，以後將如何報答我皇恩？』大容說：『來披三事衲（僧人所穿的袈裟），歸掛六銖衣。』老師聽了就說：『這個老凍齈（指愚蠢遲鈍的人），說這樣的話。』大容聽說后，讓人傳話說：『何似奴緣不斷？』老師說：『比為拋磚，只圖引玉。』老師看見一個僧人從法堂階下經過，老師就敲繩床。僧人說：『若是這個，不請也拈出。』老師高興地走下地問他，（僧人）並沒有說出什麼。老師就打他。老師有時戴著帽子，對眾人說：『如果說是俗人，卻身披袈裟；如果說是僧人，又頭戴帽子。』大眾沒有回答。

韶州月華和尚最初拜見白雲。白雲問：『做什麼行業？』（月華）回答說：『念孔雀經。』白雲說：『好個人家男子，跟在鳥雀後面。』（月華）聽了這話感到驚異，於是依附（白雲）很久，才領會了（白雲的）旨意。不久住在月華。有僧人問：『如何是月華家風？』老師說：『若問家風』

【English Translation】 English version: The master then waved his hand and asked the benefactor (referring to the donor) how he would repay the offering. The master stroked his mustache. The monk asked, 'If there is a mustache, you stroke it; what if there is no mustache?' The master said, 'That is not a realm you can understand.' The master was sitting in a dark room. A monk came, not understanding the situation, and the master gave him a slap. The monk did not expect it.

Baohua (Precious Flower) Monk of Lianzhou. The master ascended the hall and addressed the assembly, saying, 'Look at the sky, look at the earth, in the land of Silla (referring to the Korean Peninsula), he-nan (Sanskrit Namas, meaning reverence, salutation) does not understand, consuming ten thousand taels of gold every day.' Even so, it is still a small portion. He also said, 'The entire ten directions world is a wooden Arhat (one who has cut off all afflictions and reached the highest state of practice). Speak a phrase from the top of the flagpole.' He also said, 'Dragons fly and phoenixes dance in the sky, tigers roar and monkeys howl in the mountains. Pick it up and speak a phrase from the nostrils.' A monk asked, 'What is the realm of Baohua?' The master said, 'Green water in front, green mountains behind.' The monk said, 'I don't understand.' The master said, 'The last phrase.' The master asked the monk, 'Where do you come from?' He replied, 'From Darong.' The master said, 'How is Darong doing recently?' He replied, 'Recently, I made a jar of sauce.' The master said, 'Śrāmaṇera (a male novice who has not yet received full ordination), bring a bowl of water for this monk to see his reflection.' Because a monk asked, 'Darong said, Heaven bestowed a six-zhu (ancient unit of weight) robe, how will I repay the imperial grace?' Darong said, 'Come wearing the three-part kasaya (robe worn by monks), return hanging the six-zhu robe.' The master heard this and said, 'This old frozen fool, speaking such words.' Darong heard this and had someone convey the message, 'Why is the karmic connection to servitude not severed?' The master said, 'It's like throwing a brick, only to attract jade.' The master saw a monk passing under the steps of the Dharma hall, and the master knocked on the rope bed. The monk said, 'If it is this, I will pick it out even without being asked.' The master happily came down and asked him, but (the monk) said nothing. The master then hit him. The master sometimes wore a hat and said to the assembly, 'If I am said to be a layman, I wear a kasaya; if I am said to be a monk, I wear a hat.' The assembly had no answer.

Yuehua (Moon Flower) Monk of Shaozhou initially visited Baiyun (White Cloud). Baiyun asked, 'What is your occupation?' (Yuehua) replied, 'Reciting the Peacock Sutra.' Baiyun said, 'What a fine young man, following after birds.' (Yuehua) was surprised by these words, and so he attached himself (to Baiyun) for a long time, and then understood (Baiyun's) meaning. Soon he lived in Yuehua. A monk asked, 'What is the family style of Yuehua?' The master said, 'If you ask about the family style'

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即答家風。曰學人問家風。師曰。金銅羅漢。師問僧。什麼處來。曰大容來。師曰。東路來西路來。曰西路來。師曰。還見彌陀么。僧良久禮拜。師曰。禮拜月華作么。師入京上堂。有一官人出禮拜起低頭良久。師曰。擊電之機徒勞佇思。有老宿入到法堂顧視東西曰。好個法堂且無主。師在方丈聞之曰。且坐。老宿問曰。玄中最的猶是龜毛兔角。不向二諦中修如何密用。師曰側。曰恁么則拗折拄杖割斷草鞋去也。師曰。細而詳之。

南雄州地藏和尚上堂有僧問。既是地藏地藏還來否。師曰。打開佛殿門裝香換水。師與大容和尚在白雲開火路。大容曰。三道寶階何似個火路。師曰。甚麼處不是。

英州樂凈含匡禪師開堂日謂眾曰。摩竭提國親行此令。去卻擔簦請截流相見。僧問。如何是西來意。師曰。側耳無功。問如何是樂凈家風。師曰。天地養人。問如何是樂凈境。師曰。有功貪種竹。無暇不栽松。曰忽遇客來將何供養。師曰。滿園秋果熟要者近前嘗。問不坐菩提座直過那邊如何。師曰。放過。問師唱誰家曲。宗風嗣阿誰。師曰。斬新世界特地乾坤。問龍門有意透者如何。師曰。灘下接取。曰學人不會。師曰。喚行頭來。問但得本莫愁末。如何是本。師曰。不要問人。曰如何是末。師乃豎指。問如何是樂

【現代漢語翻譯】 現代漢語譯本： 即答家風 有學人問什麼是家風。 師父說：『是金銅羅漢。』 師父問僧人：『從哪裡來？』 僧人說：『從大容寺來。』 師父說：『從東路來還是西路來？』 僧人說：『從西路來。』 師父說：『還見到彌陀佛（Amitabha，阿彌陀佛）了嗎？』 僧人沉默良久，然後禮拜。 師父說：『禮拜月亮的光華做什麼？』 師父進入京城後上堂說法。 有一位官員出來禮拜，起身之後低頭很久。 師父說：『想要用閃電般的速度思考，只是徒勞地等待和思索。』 有一位老修行來到法堂，環顧四周說：『好一座法堂，可惜沒有主人。』 師父在方丈室聽到后說：『請坐。』 老修行問道：『最玄妙的道理，仍然像是烏龜的毛和兔子的角一樣虛無。如果不通過二諦（two truths，世俗諦和勝義諦）來修行，如何才能秘密地運用？』 師父說：『側。』 老修行說：『這樣說來，就要拗斷拄杖，割斷草鞋了。』 師父說：『仔細而詳盡地思考。』 南雄州地藏和尚 南雄州地藏和尚上堂說法，有僧人問道：『既然是地藏（Ksitigarbha，地藏菩薩），地藏還來嗎？』 師父說：『打開佛殿的門，點香換水。』 師父與大容和尚在白雲寺開闢火路（一種比喻，指開示佛法）。 大容和尚說：『三道寶階（three precious steps，比喻修行次第）怎麼比得上火路？』 師父說：『什麼地方不是？』 英州樂凈含匡禪師 英州樂凈含匡禪師開堂說法時對眾人說：『摩竭提國（Magadha，古印度摩揭陀國）親自頒佈此令，去掉雨傘，請截流（指善知識）相見。』 有僧人問道：『什麼是西來意（the meaning of Bodhidharma's coming from the West，達摩祖師西來的意義）？』 師父說：『側耳傾聽也沒有用。』 問道：『什麼是樂凈寺的家風？』 師父說：『天地養育人。』 問道：『什麼是樂凈寺的境界？』 師父說：『有閑暇就喜歡種竹子，沒有空閑就不栽松樹。』 問道：『忽然有客人來了，將用什麼來供養？』 師父說：『滿園的秋果成熟了，想要品嚐的人可以走近前來。』 問道：『不坐在菩提座上，直接到達那邊（涅槃）怎麼樣？』 師父說：『放過。』 問道：『師父唱的是誰家的曲子，宗風傳承自誰？』 師父說：『嶄新的世界，特別的天地。』 問道：『龍門（Longmen，龍門）有意想要跳過去的人怎麼樣？』 師父說：『在灘下接住。』 僧人說：『學人不會。』 師父說：『叫領班來。』 問道：『只要得到根本，就不愁末節，什麼是根本？』 師父說：『不要問人。』 問道：『什麼是末節？』 師父於是豎起手指。 問道：『什麼是樂』

【English Translation】 English version: Prompt Response Family Style A student asked what is the family style. The Master said: 'It is a golden bronze Arhat (enlightened disciple of Buddha).' The Master asked a monk: 'Where do you come from?' The monk said: 'From Darong Temple.' The Master said: 'From the east road or the west road?' The monk said: 'From the west road.' The Master said: 'Did you see Amitabha (Amitabha Buddha, the Buddha of Infinite Light)?' The monk was silent for a long time, then bowed. The Master said: 'What are you bowing to the moonlight for?' The Master entered the capital and gave a Dharma talk. An official came out, bowed, and then lowered his head for a long time. The Master said: 'Trying to think with the speed of lightning is just a futile wait and contemplation.' An old practitioner came to the Dharma hall, looked around and said: 'A good Dharma hall, but it has no master.' The Master heard this in his abbot's room and said: 'Please sit down.' The old practitioner asked: 'The most profound principle is still as illusory as a turtle's hair and a rabbit's horn. If one does not cultivate through the two truths (conventional truth and ultimate truth), how can one use it secretly?' The Master said: 'Sideways.' The old practitioner said: 'In that case, one must break the staff and cut the straw sandals.' The Master said: 'Think about it carefully and thoroughly.' N雄州地藏和尚 N雄州地藏和尚 gave a Dharma talk, and a monk asked: 'Since it is Ksitigarbha (Ksitigarbha Bodhisattva, the Earth Treasury Bodhisattva), will Ksitigarbha come?' The Master said: 'Open the door of the Buddha hall, light incense and change the water.' The Master and Darong 和尚 opened a fire path (a metaphor for expounding the Dharma) at Baiyun Temple. Darong 和尚 said: 'How can the three precious steps (a metaphor for the stages of cultivation) compare to the fire path?' The Master said: 'Where is it not?' Yingzhou Lejing Han Kuang Zen Master Yingzhou Lejing Han Kuang Zen Master said to the assembly on the day of his opening Dharma talk: 'The country of Magadha (ancient kingdom in India) personally issued this decree, remove the umbrella and ask to see Jieliu (referring to a good teacher).' A monk asked: 'What is the meaning of Bodhidharma's coming from the West (the meaning of Bodhidharma's coming from the West)?' The Master said: 'It is useless to listen attentively.' Asked: 'What is the family style of Lejing Temple?' The Master said: 'Heaven and earth nurture people.' Asked: 'What is the realm of Lejing Temple?' The Master said: 'When there is leisure, one likes to plant bamboo; when there is no leisure, one does not plant pine trees.' Asked: 'If a guest suddenly comes, what will you offer?' The Master said: 'The autumn fruits in the garden are ripe, those who want to taste them can come closer.' Asked: 'How about not sitting on the Bodhi seat and going directly to the other side (Nirvana)?' The Master said: 'Let it go.' Asked: 'Whose song is the Master singing, and whose lineage does the sect style inherit?' The Master said: 'A brand new world, a special heaven and earth.' Asked: 'What about those who intend to jump over Longmen (Dragon Gate)?' The Master said: 'Catch them at the beach.' The monk said: 'The student does not understand.' The Master said: 'Call the foreman.' Asked: 'As long as you get the root, you don't have to worry about the branches, what is the root?' The Master said: 'Don't ask people.' Asked: 'What is the branch?' The Master then raised his finger. Asked: 'What is Le'

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凈境。師曰。滿月團圓菩薩面。庭前棕樹夜叉頭。有僧辭。師問。什麼處去。曰大容去。師曰。大容若問樂凈近日有何言教。汝作么生只對。僧無語。師代曰。但道樂凈近日不肯大容。因普請打籬次有僧問。古人種種開方便門。和尚為什麼卻攔截。師曰。牢下橛著。

韶州后白雲和尚。初開堂登座謂眾曰。不審從上宗風不容佇思。然念諸佛初心敬禮。後代相承事須有方便。三十年後不得埋沒。若是高賢上士不在其流。後學初心示汝個入路。看取大眾頭上。若也不會聽葛藤去也。師良久又曰。上至諸佛下至含識共個真心。且阿那個是諸人心。莫是情與無情共一體么。恁么見解何似三家村裡。既如是不得又作么生會。直下會得早是自相鈍置。若據祖師門下。豈立遮個階梯。眨上眉毛早是蹉過。何況聲前薦得句后投機。會中還有知音者么。去卻擔簦請截流相見。時有僧禮拜。師曰。俊哉龍象蹴蹋潤無邊。三乘五性皆惺悟。僧擬再伸問。師曰去。問古琴絕韻請師彈。師曰。伯牙雖妙手。時人聽者稀。曰恁么即再遇子期也師曰。笑發驚絃斷。寧知調不同。問昔日靈山一會梵王為主。未審白雲什麼人為主。師曰。有常侍在。曰恁么即法雨霶𩃰群生有賴。師曰。汝莫遮里賣梔子。

前朗州德山緣密大師法嗣

潭州

【現代漢語翻譯】 現代漢語譯本 凈境。樂凈禪師說：『滿月一般團圓的是菩薩的面容，庭院前的棕櫚樹卻像夜叉的頭。』有僧人來辭別。樂凈禪師問：『你要去哪裡？』僧人回答：『去大容。』樂凈禪師說：『如果大容禪師問樂凈近日有什麼言教，你準備怎麼回答？』僧人無語。樂凈禪師代為回答說：『只說樂凈近日不認可大容。』因為大眾一起打籬笆，有僧人問：『古人種種開設方便之門，和尚您為什麼卻要攔截呢？』樂凈禪師說：『要牢牢地釘下木樁。』

韶州后白雲和尚。初次開堂登上法座對大眾說：『仔細審察從上以來的宗風，是不容許思慮停滯的。然而考慮到諸佛的初心，恭敬地禮拜，後代相承，必須要有方便。三十年後不得埋沒。如果是高賢上士，不在這個行列。為後學初心的人指示一個入門的路徑，看看大眾的頭上。如果也不會，就聽我嘮叨去吧。』白雲和尚良久又說：『上至諸佛，下至一切有情識的眾生，共同具有一個真心。那麼，哪個是諸位的心呢？莫非是情與無情共同一體嗎？這樣的見解，和三家村裡的人有什麼區別？既然如此，又該如何領會呢？當下領會，早就已經是自相耽誤了。如果按照祖師門下，哪裡會設立這樣的階梯？眨一下眉毛，早就錯過了。何況是在聲音之前領會，在語句之後投機。』會中還有知音的人嗎？放下你的行囊，請來截斷水流相見。當時有僧人禮拜。白雲和尚說：『好啊，龍象的足跡潤澤無邊，三乘五性的眾生都醒悟了。』僧人想要再提問。白雲和尚說：『去！』問：『古琴有絕妙的韻律，請禪師彈奏。』白雲和尚說：『伯牙雖然有巧妙的手法，但是世人聽懂的人很少。』僧人說：『這麼說，就是再遇到子期了。』白雲和尚說：『笑聲驚動琴絃斷裂，哪裡知道音調不同。』問：『昔日靈山法會上，梵王是主要人物，不知道在白雲這裡，什麼人是主要人物？』白雲和尚說：『有常侍在。』僧人說：『這麼說，法雨普降，眾生都有所依賴。』白雲和尚說：『你不要在這裡賣梔子花。』

前朗州德山緣密大師的法嗣

潭州

【English Translation】 English version Jingjing. The master said, 'The full moon is like the round face of a Bodhisattva, but the palm tree in front of the courtyard is like the head of a Yaksha (a type of demon).' A monk came to bid farewell. The master asked, 'Where are you going?' The monk replied, 'To Darong.' The master said, 'If Darong (a place name) asks what teachings Lejing (the master's name) has given recently, how will you answer?' The monk was speechless. The master answered for him, 'Just say that Lejing has recently disapproved of Darong.' Because the assembly was building a fence together, a monk asked, 'The ancients opened various expedient gates, why does the abbot block them?' The master said, 'Drive the stakes firmly.'

Shaozhou, Abbot Baiyun (White Cloud) of Hou (Later) Baiyun Monastery. When he first ascended the seat in the Dharma hall, he said to the assembly: 'Carefully examine the ancestral style from above, which does not allow for lingering thoughts. However, considering the initial intention of all Buddhas, respectfully paying homage, and the succession of later generations, there must be expedient means. After thirty years, it must not be buried. If you are a high-ranking worthy person, you are not in this category. For those who are beginners in learning, I will show you a path to enter. Look at the top of everyone's head. If you still don't understand, then listen to my rambling.' Abbot Baiyun paused for a long time and then said: 'From the Buddhas above to all sentient beings with consciousness below, they all share one true mind. So, which one is everyone's mind? Could it be that sentience and non-sentience are one and the same? Such a view, what is the difference from the people in the Three Families Village? Since this is the case, how should one understand it? To understand it immediately is already self-deception. According to the lineage of the Patriarchs, where would such a ladder be established? A blink of an eye is already a mistake. How much more so to understand before the sound or to speculate after the words.' Is there anyone in the assembly who understands? Put down your baggage and please come to meet me to cut off the flow. At that time, a monk bowed. Abbot Baiyun said: 'Good, the footprints of the dragon and elephant moisten the boundless, and all beings of the Three Vehicles and Five Natures are awakened.' The monk wanted to ask again. Abbot Baiyun said, 'Go!' Asked, 'The ancient zither has exquisite melodies, please master play it.' Abbot Baiyun said, 'Although Boya (a famous zither player) has skillful hands, few people in the world understand it.' The monk said, 'So, I will meet Ziqi (Boya's friend and listener) again.' Abbot Baiyun said, 'Laughter startles and breaks the strings, how can one know that the tunes are different.' Asked, 'At the assembly on Vulture Peak in the past, Brahma (a deity) was the main figure, I wonder who is the main figure here at Baiyun?' Abbot Baiyun said, 'There is a chamberlain here.' The monk said, 'So, the Dharma rain falls abundantly, and all beings rely on it.' Abbot Baiyun said, 'Don't sell gardenias here.'

A Dharma successor of the former Langzhou Deshan Yuanmi (a Zen master)

Tanzhou (a place name)

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鹿苑文襲禪師。僧問。遠遠投師請師接。師曰。五門巷裡無訊息。僧良久。師曰。會么。曰不會。師曰。長樂坡頭信不通。

澧州藥山可瓊禪師(第九世住)后住江陵延壽。僧問。請師答話。師曰好。曰還當得也無。師曰。更問。僧問曰。巨岳不曾乏寸土。師今苦口為何人。師曰。延壽也要道過。曰不申此問焉辨我師。師喝。其僧禮拜。師便打。

前西川青城香林澄遠禪師法嗣

灌州羅漢和尚。僧問。如何是佛法大意。師曰。井中紅焰日裡浮漚。曰如何領會。師曰。遙指摶桑日那邊。問如何是羅漢境。師曰。地連香積水門對聖峰山。問既是羅漢為什麼卻受人轉動。師曰。換卻眼睛轉卻髑髏。

前鄂州黃龍晦機禪師法嗣

洛京長水紫蓋善沼禪師。僧問。死中得活時如何。師曰。抱鐮刮骨熏天地。炮烈棺中求託生問才生便死時如何。師曰。賴得覺疾。

眉州黃龍繼達禪師。僧問。如何是衲。師曰。針去線不回。曰如何是帔。師曰。橫鋪四世界。豎蓋一乾坤。曰道滿到來時如何。師曰。要羹與羹要飯與飯。問黃龍出世金翅鳥滿空飛時如何。師曰。問汝金翅鳥還得飽也無。

棗樹和尚(第二世住)問僧。發足什麼處。曰閩中。師曰。俊哉。曰謝師指示。師曰。屈哉。僧鋤地次見師

【現代漢語翻譯】 現代漢語譯本： 鹿苑文襲禪師處，有僧人問道：『我遠道而來投奔您，請您接引。』禪師說：『五門巷裡沒有任何訊息。』僧人沉默良久。禪師問：『明白了嗎？』僧人說：『不明白。』禪師說：『長樂坡頭，音信不通。』 澧州藥山可瓊禪師（第九世住持），後來住在江陵延壽。有僧人問道：『請禪師開示。』禪師說：『好。』僧人說：『您能擔當得起嗎？』禪師說：『再問。』僧人問道：『巨岳不曾缺少一寸土，禪師您如此苦口婆心是爲了誰？』禪師說：『延壽也要說些過頭的話。』僧人說：『不這樣問，怎麼能辨別我的老師呢？』禪師喝斥。那僧人禮拜。禪師便打了他。 前西川青城香林澄遠禪師的法嗣。 灌州羅漢和尚處，有僧人問道：『什麼是佛法的大意？』禪師說：『井中的紅焰，日裡的浮漚。』僧人說：『如何領會？』禪師說：『遙指摶桑日那邊。』問：『什麼是羅漢境？』禪師說：『地連香積，水門對著聖峰山。』問：『既然是羅漢，為什麼還會被人轉動？』禪師說：『換卻眼睛，轉卻髑髏（頭顱）。』 前鄂州黃龍晦機禪師的法嗣。 洛京長水紫蓋善沼禪師處，有僧人問道：『死中得活時如何？』禪師說：『抱鐮刮骨熏天地，炮烈棺中求託生。』問：『才生便死時如何？』禪師說：『幸虧覺悟得快。』 眉州黃龍繼達禪師處，有僧人問道：『什麼是衲（僧衣）？』禪師說：『針去線不回。』僧人說：『什麼是帔（披在身上的衣服）？』禪師說：『橫鋪四世界，豎蓋一乾坤。』僧人說：『道滿到來時如何？』禪師說：『要羹給羹，要飯給飯。』問：『黃龍出世，金翅鳥滿空飛時如何？』禪師說：『問你金翅鳥還得飽嗎？』 棗樹和尚（第二世住持）問僧人：『從哪裡出發？』答：『閩中。』禪師說：『好啊。』答：『謝謝師父指示。』禪師說：『委屈你了。』僧人鋤地時見到禪師。

【English Translation】 English version: Zen Master Wenxi of Luyuan. A monk asked, 'I have come from afar to seek your guidance, please receive me.' The Master said, 'There is no news in the Five Gates Alley.' The monk remained silent for a long time. The Master asked, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'At Chang Le Slope, news does not travel through.' Zen Master Yao Shan Keqiong of Lizhou (ninth abbot), later resided at Yanshou in Jiangling. A monk asked, 'Please, Master, answer a question.' The Master said, 'Good.' The monk said, 'Can you bear the responsibility?' The Master said, 'Ask again.' The monk asked, 'The great mountain has never lacked an inch of soil, for whom are you speaking so earnestly?' The Master said, 'Yanshou also needs to say some excessive words.' The monk said, 'If I didn't ask this question, how could I recognize my teacher?' The Master shouted. The monk bowed. The Master then struck him. Successor of Zen Master Xianglin Chengyuan of Qingcheng Mountain in former Xichuan. At the place of Abbot Luohan of Guanzhou, a monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Red flames in the well, floating bubbles in the sun.' The monk said, 'How should I understand?' The Master said, 'Point remotely to the other side of Tuan Sang Sun.' Asked, 'What is the realm of a Luohan (arhat)?' The Master said, 'The land connects to Xiangji (Fragrant Accumulation), and the water gate faces Holy Peak Mountain.' Asked, 'Since it is a Luohan, why is he still moved by others?' The Master said, 'Change the eyes, turn the skull (dokuro).' Successor of Zen Master Huiji of Huanglong in former Ezhou. At the place of Zen Master Shanzhao of Changshui Zigai in Luojing, a monk asked, 'What is it like when one gains life from death?' The Master said, 'Embracing a sickle, scraping bones, filling the heavens and the earth, seeking rebirth in the fiercely burning coffin.' Asked, 'What is it like when one dies as soon as one is born?' The Master said, 'Fortunately, one awakens quickly.' At the place of Zen Master Jida of Huanglong in Meizhou, a monk asked, 'What is a kasaya (na, monk's robe)?' The Master said, 'The needle goes, the thread does not return.' The monk said, 'What is a stole (pi)?' The Master said, 'Horizontally spread across the four worlds, vertically covering the entire universe.' The monk said, 'What is it like when the path is fulfilled?' The Master said, 'Give soup if soup is wanted, give rice if rice is wanted.' Asked, 'When Huanglong appears in the world, and the golden-winged birds fill the sky, what is it like?' The Master said, 'I ask you, are the golden-winged birds still full?' The Zao Shu (Jujube Tree) Abbot (second abbot) asked a monk, 'Where did you start from?' Replied, 'Minzhong.' The Master said, 'Excellent.' Replied, 'Thank you for the Master's guidance.' The Master said, 'You are wronged.' A monk was hoeing the ground and saw the Master.

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乃不審。師曰。見阿誰了便不審。曰見師不問訊禮式不全。師曰。卻是孤負老僧。其僧歸堂舉似第一座。第一座曰。和尚近日可畏為人切。師聞之乃打第一座七棒。第一座曰。某甲恁么道未有過打恁么。師曰。枉吃如許多年鹽醋。又打七棒。

興元府玄都山澄和尚。僧問。喜得趨方丈家風事若何。師曰。薰風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓。問如何是沙門行。師曰。一切不如。

嘉州黑水和尚。初參黃龍問曰。雪覆蘆華時如何。黃龍曰。猛烈。師曰。不猛烈。黃龍又曰。猛烈。師又曰。不猛烈。黃龍便打。師因而惺覺。自爾契緣化行黑水。

鄂州黃龍智颙禪師(第三世住)僧問。如何是黃龍家風。師曰。待賓饤仙果。僧問。如何是諸佛之本源。師曰。即此一問是何源。曰恁么即諸佛無異路去也。師曰。延平劍已成龍去。猶有刻舟求劍人。

眉州昌福達和尚。僧問。學人來問師則對。不問時師意如何。師曰。謝師兄指示。問本來則不問。如何是今日事。師曰。師兄遮問大好。曰學人不會時如何。師曰。謾得即得。問國有寶刀誰人得見。師曰。師兄遠來不易。曰此刀作何形狀。師曰。要也道不要也道。曰請師道。師曰。難逢難遇。問石牛水上臥時如何。師曰。異中異妄

【現代漢語翻譯】 現代漢語譯本： 那僧人說：『我不明白。』 禪師說：『你見了誰就不明白了？』 僧人說：『見了禪師，沒有問訊，禮節不全。』 禪師說：『倒是辜負了我這個老和尚。』 那僧人回到僧堂，把這件事告訴了第一座（寺院中職位僅次於住持的僧人）。 第一座說：『和尚最近很厲害，對人要求嚴格。』 禪師聽到了，就打了第一座七棒。 第一座說：『我這樣說，沒有過錯，為什麼要打我？』 禪師說：『白吃了這麼多年的鹽和醋（意為白活了這麼多年）。』 又打了七棒。 興元府玄都山澄和尚： 僧人問：『很高興來到方丈（住持的住所）這裡，這裡的家風是怎樣的？』 禪師說：『薰風吹開清晨的露水，明月正當天空。』 僧人問：『如何拯救眾生？』 禪師說：『金雞樓上敲一下鼓。』 僧人問：『什麼是沙門（出家人）的修行？』 禪師說：『一切都不如（意為放下一切）。』 嘉州黑水和尚： 最初參拜黃龍禪師，問道：『雪覆蓋蘆葦花的時候，怎麼樣？』 黃龍禪師說：『猛烈。』 黑水和尚說：『不猛烈。』 黃龍禪師又說：『猛烈。』 黑水和尚又說：『不猛烈。』 黃龍禪師就打了他。 黑水和尚因此而醒悟。 從此以後，契合佛緣，在黑水一帶弘揚佛法。 鄂州黃龍智颙禪師（第三世住持）： 僧人問：『什麼是黃龍禪寺的家風？』 禪師說：『招待客人，擺上仙果。』 僧人問：『什麼是諸佛的本源？』 禪師說：『就是你問的這個問題是什麼源？』 僧人說：『這樣說來，諸佛就沒有不同的道路了？』 禪師說：『延平劍已經化龍飛走了，還有人刻舟求劍。』 眉州昌福達和尚： 僧人問：『學人來問，禪師就回答，不問的時候，禪師的意思是什麼？』 禪師說：『謝謝師兄的指示。』 僧人問：『本來就不問，什麼是今天的事情？』 禪師說：『師兄這個問題很好。』 僧人問：『學人不能領會的時候怎麼辦？』 禪師說：『騙得過去就騙過去。』 僧人問：『國家有寶刀，誰能得見？』 禪師說：『師兄遠道而來不容易。』 僧人問：『這把刀是什麼形狀？』 禪師說：『要說有，也可以說沒有。』 僧人說：『請禪師說。』 禪師說：『難逢難遇。』 僧人問：『石牛在水上躺臥的時候怎麼樣？』 禪師說：『異中之異，虛妄。』

【English Translation】 English version: That monk said, 'I don't understand.' The Zen master said, 'Whom did you see that you don't understand?' The monk said, 'I saw the Zen master, but I didn't greet him properly with full etiquette.' The Zen master said, 'It is I, this old monk, who is being let down.' That monk returned to the hall and told the first seat (the monk in the temple whose position is second only to the abbot) about this matter. The first seat said, 'The abbot has been formidable recently, demanding a lot from people.' The Zen master heard this and struck the first seat seven times. The first seat said, 'I said it that way, I have not made a mistake, why hit me like that?' The Zen master said, 'You have eaten so much salt and vinegar for so many years in vain (meaning you have lived in vain for so many years).' He struck him seven more times. Xingyuan Prefecture, Mount Xuandu, Monk Cheng: A monk asked, 'I am very happy to come to the abbot's room (the abbot's residence), what is the family style here?' The Zen master said, 'The gentle breeze opens the morning dew, the bright moon is right in the sky.' The monk asked, 'How to save all beings?' The Zen master said, 'Strike the drum once on the golden rooster tower.' The monk asked, 'What is the practice of a Shramana (a Buddhist monk)?' The Zen master said, 'Everything is not as good as (meaning let go of everything).' Jiazhou, Black Water Monk: Initially, he visited Zen Master Huanglong and asked, 'When the snow covers the reed flowers, what is it like?' Zen Master Huanglong said, 'Fierce.' The Black Water Monk said, 'Not fierce.' Zen Master Huanglong said again, 'Fierce.' The Black Water Monk said again, 'Not fierce.' Zen Master Huanglong then hit him. The Black Water Monk was awakened by this. From then on, he was in harmony with the Buddhist affinity and promoted Buddhism in the Black Water area. Ezhou, Zen Master Zhiyong of Huanglong (Third Generation Abbot): A monk asked, 'What is the family style of Huanglong Zen Temple?' The Zen master said, 'Entertain guests and serve immortal fruits.' A monk asked, 'What is the origin of all Buddhas?' The Zen master said, 'What is the origin of the question you just asked?' The monk said, 'In that case, there are no different paths for all Buddhas?' The Zen master said, 'The Yanping sword has already transformed into a dragon and flown away, and there are still people carving a boat to find the sword.' Meizhou, Monk Changfu Da: A monk asked, 'When the student comes to ask, the Zen master answers, when he doesn't ask, what is the Zen master's intention?' The Zen master said, 'Thank you for your guidance, senior brother.' A monk asked, 'Originally, I don't ask, what is today's matter?' The Zen master said, 'Senior brother, this question is very good.' A monk asked, 'What should I do when the student cannot understand?' The Zen master said, 'If you can deceive, then deceive.' A monk asked, 'The country has a precious sword, who can see it?' The Zen master said, 'It is not easy for senior brother to come from afar.' A monk asked, 'What is the shape of this sword?' The Zen master said, 'If you want to say it exists, you can also say it doesn't.' A monk said, 'Please tell me, Zen master.' The Zen master said, 'Rare to meet, hard to encounter.' A monk asked, 'What is it like when a stone ox lies on the water?' The Zen master said, 'Strange among strange, delusion.'

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計不浮沉。曰便恁么去時如何。師曰。翅天日落把土成金。

前婺州明招德謙禪師法嗣

處州報恩契從禪師。初開堂升座欲坐乃曰。烈士鋒前還有俊鷹俊鷂兒么。放一個出來看。所以道。烈士鋒前少人陪。云雷擊鼓劍輪開。誰是大雄獅子種。滿身鋒刃但出來。時有僧始出。師曰。看好精彩。僧擬申問。師曰。什麼。處去也。問獅子未出窟時如何。師曰。鋒铓難擊。曰出窟后如何。師曰。藏身無路。曰欲出不出時如何。師曰。命似懸絲。曰向去事如何。師曰拶。師后住南明。有僧問。如何是和尚家風。師曰。還奈何么。問十二時中如何即是。師曰。金剛頂上看。曰恁么即人天有賴。師曰。汝又誑𧬵人天作么。

婺州普照瑜和尚上堂未坐謂眾曰。三十年後大有人。向遮里亡鋒結舌去在。還會么灼然。若不是真師子兒。爭識得上來機。僧問。師子未出窟時如何。師曰。眾獸徒然。曰出窟后如何。師曰。孤絕萬里。曰欲出不出時如何。曰當沖者喪。問向去事如何。師曰。決在臨鋒。師乃頌曰。

決在臨鋒處　　天然獅子機 　顰呻出三界　　非祖莫能知

婺州雙溪保初禪師示眾曰。未透徹不須呈。十方世界廓然明。孤峰頂上通機照。不用看他北斗星。僧問。九夏靈峰劍請師不露鋒。師曰。未拍金

【現代漢語翻譯】 現代漢語譯本： 計較得失毫無意義。有人問：『如果就這樣離去，會怎麼樣？』 禪師說：『即使有翅膀也難逃太陽西落，即使把泥土變成黃金也無濟於事。』

前婺州明招德謙禪師的法嗣

處州報恩契從禪師。初次開堂升座，將要坐下時說：『勇猛的戰士面前，還有敏捷的雄鷹和獵隼嗎？』 放一個出來看看。所以說：『勇猛的戰士面前很少有人陪伴，云雷擊鼓，劍輪飛舞。誰是大雄獅子的後代？滿身都是刀刃，儘管站出來。』 當時有個僧人剛走出來。禪師說：『看好精彩之處。』 僧人想要提問。禪師說：『什麼？到哪裡去了？』 問：『獅子未出洞穴時怎麼樣？』 禪師說：『鋒利的刀刃難以擊打。』 僧人說：『出洞穴后怎麼樣？』 禪師說：『藏身無路。』 僧人說：『想要出來卻又沒有出來時怎麼樣？』 禪師說：『性命如同懸掛的絲線。』 僧人說：『最終會怎麼樣？』 禪師說：『拶（逼迫）。』 禪師後來住在南明。有僧人問：『什麼是和尚的家風？』 禪師說：『還無可奈何嗎？』 問：『一天十二個時辰中，如何是道？』 禪師說：『在金剛頂上看。』 僧人說：『這樣說來，人天都依賴您了。』 禪師說：『你又欺騙愚昧的人天做什麼？』

婺州普照瑜和尚上堂，還沒坐下就對大眾說：『三十年後，肯定有人在這裡失去鋒芒，閉口不言。』 明白嗎？非常清楚。如果不是真正的獅子，怎麼能認得上來的時機？ 僧人問：『獅子未出洞穴時怎麼樣？』 禪師說：『眾獸徒勞無功。』 僧人說：『出洞穴后怎麼樣？』 禪師說：『孤立於萬里之外。』 僧人說：『想要出來卻又沒有出來時怎麼樣？』 禪師說：『當面衝撞的人必死無疑。』 問：『最終會怎麼樣？』 禪師說：『取決於臨鋒一刻。』 禪師於是作頌說： 『取決於臨鋒一刻， 天然的獅子之機。 怒吼聲震動三界， 不是祖師無法得知。』

婺州雙溪保初禪師對大眾開示說：『沒有徹底領悟，就不要輕易顯露。十方世界一片光明。孤峰頂上，通達的機鋒照耀一切，不用去看那北斗星。』 僧人問：『九夏靈峰劍，請禪師不要露出鋒芒。』 禪師說：『還沒拍打黃金。』

【English Translation】 English version: Calculating gains and losses is meaningless. Someone asked: 'What if I just leave like this?' The Zen master said: 'Even with wings, it's hard to escape the setting sun; even turning mud into gold is of no use.'

Disciple of Zen Master Mingzhao Deqian of Qian Wuzhou

Zen Master Bao'en Qicong of Chuzhou. The first time he ascended the hall and was about to sit down, he said: 'Before the brave warrior, are there any swift eagles or falcons?' Release one to see. Therefore, it is said: 'Few accompany the brave warrior; thunder rumbles and the sword wheel spins. Who is the offspring of the great lion? Covered in blades, just come out.' At that time, a monk just came out. The Zen master said: 'Watch the wonderful part.' The monk wanted to ask a question. The Zen master said: 'What? Where did it go?' Asked: 'What is it like when the lion has not left the cave?' The Zen master said: 'The sharp edge is difficult to strike.' The monk said: 'What is it like after leaving the cave?' The Zen master said: 'Nowhere to hide.' The monk said: 'What is it like when wanting to come out but not coming out?' The Zen master said: 'Life is like a hanging thread.' The monk said: 'What will ultimately happen?' The Zen master said: 'Squeeze (force).' The Zen master later lived in Nanming. A monk asked: 'What is the Zen master's family style?' The Zen master said: 'Is there still nothing to be done?' Asked: 'What is the Dao in the twelve hours of the day?' The Zen master said: 'Look from the Vajra peak.' The monk said: 'In that case, humans and gods rely on you.' The Zen master said: 'What are you doing deceiving ignorant humans and gods?'

Zen Master Puzhao Yu of Wuzhou ascended the hall and, before sitting down, said to the assembly: 'Thirty years from now, there will definitely be people here who lose their edge and remain silent.' Do you understand? It's very clear. If it's not a true lion, how can one recognize the opportunity to come up? A monk asked: 'What is it like when the lion has not left the cave?' The Zen master said: 'All beasts are in vain.' The monk said: 'What is it like after leaving the cave?' The Zen master said: 'Isolated ten thousand miles away.' The monk said: 'What is it like when wanting to come out but not coming out?' The Zen master said: 'Those who confront it head-on will surely die.' Asked: 'What will ultimately happen?' The Zen master said: 'It depends on the moment of facing the edge.' The Zen master then composed a verse saying: 'It depends on the moment of facing the edge, The natural lion's opportunity. The roar shakes the three realms, Only the patriarch can know.'

Zen Master Baochu of Shuangxi in Wuzhou instructed the assembly: 'If you haven't thoroughly understood, don't easily reveal it. The ten directions of the world are full of light. On the top of the solitary peak, the penetrating sharpness illuminates everything; there's no need to look at the Big Dipper.' A monk asked: 'The Nine Summer Spiritual Peak Sword, please Zen master don't reveal its edge.' The Zen master said: 'Haven't patted the gold yet.'

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鎖前何不問。僧曰。千般徒設用。難出髑髏前。師曰。背後礙殺人。

處州涌泉究和尚。師上堂良久曰。還有虎狼禪客么。有則放出一個來。時有僧才出。師曰。還知喪命處么。曰學人咨和尚。師曰。什麼處去也。問獅子未出窟時如何。師曰。抖㖃地。曰獅子出窟后如何。師曰。蓋天蓋地。曰欲出不出時如何。師曰。一切人辨不得。問向去事如何。師曰。俊鷂亦迷蹤。

衢州羅漢義和尚。上堂眾集有僧才出禮拜。師曰。不是好底。僧曰。龍泉寶劍請師揮。師曰。什麼處去也。曰恁么印龍溪南面盡鋒铓。師曰。收取。問不落古今請師道。師曰。還怪得么。曰猶落古今。師曰。莫錯。

前朗州大龍山智洪禪師法嗣

大龍山景如禪師(第二世住)僧問。如何是佛法大意。師喝。僧曰。尊意如何。師曰。會么。曰不會。師又喝。問太陽一顯人皆羨鼓聲才罷意如何。師曰。季秋凝后好晴天。

朗州大龍山楚勛禪師(第四世住)上堂良久曰。大眾只恁么各自散去。已是重宣此義了也。久立又奚為然。久立有久立底道理。知了經一小劫如一食頃。不知道理便見茫然。還知么。有知者出來。大家相共商量。時有僧出展坐具曰。展即遍周沙界。縮即絲髮不存。展即是不展即是。師曰。爾從什麼處得來。曰

【現代漢語翻譯】 現代漢語譯本 『鎖前何不問』。僧人說：『千般徒勞無用，難以超出髑髏（dúlóu，頭骨）之前。』 禪師說：『背後阻礙殺人。』

處州涌泉究和尚。禪師上堂很久后說：『還有虎狼般的禪客嗎？有就放出一個來。』 當時有個僧人出來。禪師說：『還知道喪命之處嗎？』 僧人說：『學人請教和尚。』 禪師說：『什麼地方去了？』 問：『獅子未出窟時如何？』 禪師說：『抖擻地。』 說：『獅子出窟后如何？』 禪師說：『蓋天蓋地。』 說：『欲出不出時如何？』 禪師說：『一切人都辨別不得。』 問：『向去事如何？』 禪師說：『俊俏的鷂鷹也迷失軌跡。』

衢州羅漢義和尚。上堂，大眾聚集，有個僧人出來禮拜。禪師說：『不是好東西。』 僧人說：『龍泉寶劍請禪師揮舞。』 禪師說：『什麼地方去了？』 說：『這樣一來，印龍溪南面都充滿鋒芒。』 禪師說：『收起來。』 問：『不落入古今，請禪師說。』 禪師說：『還覺得奇怪嗎？』 說：『仍然落入古今。』 禪師說：『不要弄錯。』

前朗州大龍山智洪禪師法嗣

大龍山景如禪師（第二世住）。僧人問：『如何是佛法大意？』 禪師喝斥。僧人說：『您的意思如何？』 禪師說：『會嗎？』 說：『不會。』 禪師又喝斥。問：『太陽一出現，人們都羨慕，鼓聲才停，意指什麼？』 禪師說：『深秋凝結之後，是晴朗的好天氣。』

朗州大龍山楚勛禪師（第四世住）。上堂很久后說：『大眾只是這樣各自散去，已經是重申這個道理了。長久站立又有什麼用呢？』 長久站立有長久站立的道理，知道了，經歷一小劫就像吃一頓飯的時間。不知道道理，就覺得茫然。還知道嗎？有知道的人出來，大家共同商量。』 當時有個僧人出來，展開坐具說：『展開就遍佈沙界，收縮就連一絲一毫都不存在。展開就是不展開，收縮就是不收縮。』 禪師說：『你從什麼地方得來？』 說：

【English Translation】 English version 『Why not ask before locking?』 The monk said, 『A thousand efforts are in vain, difficult to surpass what's before the skull (dúlóu, skull).』 The master said, 『Obstructing behind kills people.』

Venerable Jiu of Yongquan Temple in Chuzhou. The master ascended the hall and after a long while said, 『Are there any tiger-wolf-like Chan practitioners? If so, release one.』 At that time, a monk came out. The master said, 『Do you know where you will lose your life?』 The monk said, 『This student consults the master.』 The master said, 『Where did it go?』 Asked, 『What is it like when the lion has not yet left the cave?』 The master said, 『Shaking off.』 Said, 『What is it like after the lion leaves the cave?』 The master said, 『Covering the sky and covering the earth.』 Said, 『What is it like when it wants to come out but hasn't?』 The master said, 『No one can discern it.』 Asked, 『What about the matter of going forward?』 The master said, 『Even a swift hawk loses its tracks.』

Venerable Yi of Luohan Temple in Quzhou. Ascending the hall, the assembly gathered, and a monk came out to prostrate. The master said, 『Not a good one.』 The monk said, 『Please, Master, wield the Dragon Spring sword.』 The master said, 『Where did it go?』 Said, 『In this way, the south side of Yinlong Creek is filled with sharp edges.』 The master said, 『Put it away.』 Asked, 『Not falling into ancient or modern times, please, Master, speak.』 The master said, 『Do you still find it strange?』 Said, 『Still falling into ancient and modern times.』 The master said, 『Don't be mistaken.』

Successor of Chan Master Zhihong of Mount Dalong in Langzhou

Chan Master Jingru of Mount Dalong (Second Generation Abbot). A monk asked, 『What is the great meaning of the Buddha Dharma?』 The master shouted. The monk said, 『What is your intention?』 The master said, 『Do you understand?』 Said, 『I don't understand.』 The master shouted again. Asked, 『The sun appears, and everyone admires it; the drum sound stops, what does it mean?』 The master said, 『After the late autumn condensation, it is a good sunny day.』

Chan Master Chuxun of Mount Dalong in Langzhou (Fourth Generation Abbot). Ascending the hall after a long while, he said, 『The assembly just disperses in this way, each going their own way; this meaning has already been reiterated. What is the use of standing for a long time?』 Standing for a long time has the reason for standing for a long time; if you know it, experiencing a small kalpa is like the time it takes to eat a meal. If you don't know the reason, you will feel lost. Do you know? If there is anyone who knows, come out, and let's discuss it together.』 At that time, a monk came out, spread out his sitting cloth, and said, 『Spreading out, it pervades the realms of sand; contracting, not even a hair remains. Spreading out is not spreading out; contracting is not contracting.』 The master said, 『Where did you get that from?』 Said,

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恁么即展去也。師曰。勿交涉。問如何是大龍境。師曰。諸方舉似人。曰如何是境中人。師曰。爾為什麼謾我。問亡僧遷化向什麼處去也。師曰。阿彌陀佛。僧問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁么問。

興元府普通院從善禪師。僧問。法輪再轉時如何。師曰。助上座喜。曰合譚何事。師曰。異人掩耳。曰便恁么領會時如何。師曰錯。問佩劍叩松關時如何。師曰。莫亂作。曰誰不知有。師曰出。

前襄州白馬行靄禪師法嗣

襄州白馬智倫禪師。僧問。如何是佛。師曰。真金也須失色。問如何是和尚出身處。師曰。牛抵墻曰。學人不會意旨如何。師曰。已成八字。

前安州白兆山第二世懷楚禪師法嗣

唐州保壽匡祐禪師。僧問。如何是佛法大意。師曰。近前來近前來。僧近前。師曰。會么。曰不會。師曰。石火電光已經塵劫。僧問。如何是為人底一句。師曰。開口入耳。僧曰。如何理會。師曰。逢人告人。

前襄州谷隱智靜禪師法嗣

谷隱知儼禪師登州人也。受業于本州鵲山。得法於前谷隱知靜禪師。繼踵住持玄侶臻萃。僧問。師唱誰家曲宗風嗣阿誰。師曰。白雲南傘蓋北。問如何是迦葉親聞底事。師曰。速須作卻。問如何是諸佛照不著處。師曰。問遮山

【現代漢語翻譯】 恁么即展去也。（如果這樣就展開去了。）師曰。（禪師說：）勿交涉。（不要干涉。）問如何是大龍境。（請問什麼是大龍境？）師曰。（禪師說：）諸方舉似人。（各處都向人提起。）曰如何是境中人。（請問什麼是境中的人？）師曰。（禪師說：）爾為什麼謾我。（你為什麼欺騙我？）問亡僧遷化向什麼處去也。（請問去世的僧人往哪裡去了？）師曰。（禪師說：）阿彌陀佛。（Amitābha，梵語，意為無量光或無量壽。）僧問。（僧人問：）善法堂中師子吼。（在善法堂中發出獅子吼，）未審法嗣嗣何人。（不知道法嗣繼承了誰？）師曰。（禪師說：）猶自恁么問。（還這樣問。） 興元府普通院從善禪師。（興元府普通院的從善禪師。）僧問。（僧人問：）法輪再轉時如何。（法輪再次轉動時會怎樣？）師曰。（禪師說：）助上座喜。（幫助上座高興。）曰合譚何事。（應該談論什麼事？）師曰。（禪師說：）異人掩耳。（怪人摀住耳朵。）曰便恁么領會時如何。（如果就這樣領會會怎樣？）師曰錯。（禪師說：錯。）問佩劍叩松關時如何。（佩劍敲打松樹關時會怎樣？）師曰。（禪師說：）莫亂作。（不要胡來。）曰誰不知有。（誰不知道有？）師曰出。（禪師說：出去。） 前襄州白馬行靄禪師法嗣（前襄州白馬行靄禪師的法嗣） 襄州白馬智倫禪師。（襄州白馬智倫禪師。）僧問。（僧人問：）如何是佛。（什麼是佛？）師曰。（禪師說：）真金也須失色。（真金也會褪色。）問如何是和尚出身處。（請問什麼是和尚的出身處？）師曰。（禪師說：）牛抵墻。（牛撞墻。）曰學人不會意旨如何。（學人不明白，意旨如何？）師曰。（禪師說：）已成八字。（已經成了八字。） 前安州白兆山第二世懷楚禪師法嗣（前安州白兆山第二世懷楚禪師的法嗣） 唐州保壽匡祐禪師。（唐州保壽匡祐禪師。）僧問。（僧人問：）如何是佛法大意。（什麼是佛法的大意？）師曰。（禪師說：）近前來近前來。（靠近點，靠近點。）僧近前。（僧人靠近。）師曰。（禪師說：）會么。（明白了嗎？）曰不會。（說：不明白。）師曰。（禪師說：）石火電光已經塵劫。（石火電光已經經歷了無數劫。）僧問。（僧人問：）如何是為人底一句。（什麼是為人的一句話？）師曰。（禪師說：）開口入耳。（開口入耳。）僧曰。（僧人說：）如何理會。（如何理解？）師曰。（禪師說：）逢人告人。（遇到人就告訴人。） 前襄州谷隱智靜禪師法嗣（前襄州谷隱智靜禪師的法嗣） 谷隱知儼禪師登州人也。（谷隱知儼禪師是登州人。）受業于本州鵲山。（在本州的鵲山學習。）得法於前谷隱知靜禪師。（從前谷隱知靜禪師那裡得到佛法。）繼踵住持玄侶臻萃。（繼續主持，玄妙的同伴聚集。）僧問。（僧人問：）師唱誰家曲宗風嗣阿誰。（禪師唱的是誰家的曲子，宗風繼承了誰？）師曰。（禪師說：）白雲南傘蓋北。（白雲在南，傘蓋在北。）問如何是迦葉親聞底事。（什麼是迦葉（Kāśyapa，佛教中的一位重要弟子）親自聽到的事？）師曰。（禪師說：）速須作卻。（趕緊停止。）問如何是諸佛照不著處。（什麼是諸佛都照不到的地方？）師曰。（禪師說：）問遮山。（問這座山。）

【English Translation】 If it unfolds like that, the master said, 'Do not interfere.' Asked, 'What is the Great Dragon Realm?' The master said, 'Everywhere people mention it.' Asked, 'What is a person within the realm?' The master said, 'Why are you deceiving me?' Asked, 'Where does a deceased monk go after passing away?' The master said, 'Amitābha (Amitābha, Sanskrit for 'Infinite Light' or 'Infinite Life').' A monk asked, 'In the hall of good Dharma, the lion's roar, I wonder who the Dharma heir succeeds?' The master said, 'Still asking like that.' Chan Master Congshan of Putong Temple in Xingyuan Prefecture. A monk asked, 'What happens when the Dharma wheel turns again?' The master said, 'Help the senior monk rejoice.' Said, 'What should we discuss?' The master said, 'A strange person covers their ears.' Said, 'What if I understand it like that?' The master said, 'Wrong.' Asked, 'What happens when knocking on the pine gate with a sword?' The master said, 'Don't mess around.' Said, 'Who doesn't know it exists?' The master said, 'Out.' Dharma successor of Chan Master Xing'ai of Baima Temple in Xiangzhou Chan Master Zhilun of Baima Temple in Xiangzhou. A monk asked, 'What is Buddha?' The master said, 'Even true gold must fade.' Asked, 'What is the master's origin?' The master said, 'An ox butts against a wall.' Said, 'The student doesn't understand the meaning, what should I do?' The master said, 'It's already set in stone.' Dharma successor of Chan Master Huaichu, the second generation of Baizhao Mountain in Anzhou Chan Master Kuangyou of Baoshou Temple in Tangzhou. A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Come closer, come closer.' The monk came closer. The master said, 'Do you understand?' Said, 'I don't understand.' The master said, 'A spark from flint, a flash of lightning, has already passed through countless kalpas.' A monk asked, 'What is the one sentence for helping people?' The master said, 'Opening the mouth and entering the ear.' The monk said, 'How should I understand it?' The master said, 'Tell everyone you meet.' Dharma successor of Chan Master Zhijing of Guyin Temple in Xiangzhou Chan Master Zhiyan of Guyin Temple was from Dengzhou. He studied at Queshan in his prefecture. He obtained the Dharma from the former Chan Master Zhijing of Guyin Temple. He continued to preside over the temple, and mysterious companions gathered. A monk asked, 'Whose song does the master sing, and whose lineage does the Dharma tradition inherit?' The master said, 'White clouds south, umbrella cover north.' Asked, 'What is the matter that Kāśyapa (Kāśyapa, a major disciple in Buddhism) personally heard?' The master said, 'Quickly stop it.' Asked, 'What is the place that all Buddhas cannot illuminate?' The master said, 'Ask that mountain.'

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鬼窟作么。曰照著后如何。師曰。咄精怪。問千山萬水如何登涉。師曰。舉步便千里萬里。曰不舉步時如何。師曰。亦千里萬里。

襄州普寧院法顯禪師。僧問。曩劫共住為什麼不識親疏。師曰誰。曰更待某甲道。師曰。將謂不領話。問萬水千山如何登涉。師曰。青霄無間路到者不迷機。

前廬山歸宗第四世住弘章禪師法嗣

東京普凈院常覺禪師者陳留人也。姓李氏。幼習儒學絕無干祿之意。志樂山水頗以遊覽為務。至廬山歸宗禪師會下聞法惺悟遂求出家。未幾歸宗將順寂。命師撫之曰。汝於法有緣。他后濟眾人莫測其量也。仍以披剃事囑諸門人訖。然後示滅。師至梁乾化二年落髮。明年納戒于東林寺甘露壇。尋游五臺山。還上都於麗景門內獨居。二載間有北鄰信士張生者。請師供養。張素探玄理。因叩師垂誨。師乃隨宜開誘。張生於言下發悟。遂設榻留宿。至深夜與妻竊窺之。見師體遍一榻。頭足俱出。及令婢僕視之即如常。張生倍加欽慕曰。弟子夫婦垂老。今愿割宅之前堂以裨丈室。師欣然受之。至後唐天成三年遂成大院。賜額曰普凈。師以時機淺昧難任極旨。茍啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八施浴僧道萬計。師常謂諸徒曰。但得慧門無壅則福何滯哉。一日給事中陶谷入

【現代漢語翻譯】 現代漢語譯本： 僧：鬼窟是什麼？ 師：照著后又如何？ 師：咄！精怪。 僧：千山萬水如何登涉？ 師：舉步便是千里萬里。 僧：不舉步時又如何？ 師：亦是千里萬里。

襄州普寧院法顯禪師。 僧：往昔劫數共同居住，為什麼不識親疏？ 師：誰？ 僧：還要我來說嗎？ 師：還以為你不明白我的話。 僧：萬水千山如何登涉？ 師：青霄沒有間隔的路，到達的人不會迷失機要。

前廬山歸宗第四世住弘章禪師法嗣

東京普凈院常覺禪師，是陳留人，姓李。年幼時學習儒學，完全沒有追求官祿的想法。喜愛山水，常常以遊覽為樂。到廬山歸宗禪師（Gui Zong Chan Shi，禪師名）門下聽聞佛法，醒悟后便請求出家。不久歸宗禪師將要圓寂，命常覺禪師撫摸著他說：『你與佛法有緣，將來救度眾人，不可估量。』於是將剃度的事務囑託給眾弟子完畢，然後示寂。常覺禪師在梁乾化二年落髮，第二年在東林寺甘露壇受戒。之後遊歷五臺山，返回上都，在麗景門內獨自居住。兩年間，有北鄰的信士張生，請常覺禪師供養。張生一向探究玄理，因此向常覺禪師請教。常覺禪師便隨機開導。張生在言語之下開悟，於是設定床榻留常覺禪師住宿。到深夜，張生和妻子偷偷窺視常覺禪師，看見常覺禪師的身體遍滿一床，頭和腳都伸了出來。等到讓婢女僕人去看，卻又如平常一樣。張生更加欽佩仰慕，說：『弟子夫婦年老，現在願意割讓住宅的前堂來增建禪室。』常覺禪師欣然接受。到後唐天成三年，終於建成大院，賜額名為普凈（Pu Jing，寺院名）。常覺禪師認為時機淺薄，難以擔當極深的旨意，如果開啟的對象不是合適的器皿，會讓他們招來誹謗和怨恨的過錯。我寧可不致力于開法，每月三八日施捨沐浴給僧人和道士，數量達到萬人。常覺禪師常常對眾弟子說：『只要智慧之門沒有阻塞，那麼福報又有什麼滯礙呢？』一天，給事中陶谷（Tao Gu，人名）進入。

【English Translation】 English version: Monk: What is the ghost cave? Master: What about after it shines? Master: Bah! Goblin. Monk: How to traverse the thousands of mountains and rivers? Master: Taking a step is already thousands and thousands of miles. Monk: What about when not taking a step? Master: Also thousands and thousands of miles.

Chan Master Faxian (Fa Xian，name of the Chan Master) of Puning Monastery in Xiangzhou. Monk: Why, having lived together in past kalpas, do we not recognize intimacy? Master: Who? Monk: Do I have to say it? Master: I thought you didn't understand my words. Monk: How to traverse the ten thousand rivers and thousand mountains? Master: There is an unobstructed path in the blue sky; those who arrive do not lose their opportunity.

Successor of Chan Master Hongzhang (Hong Zhang，name of the Chan Master), the fourth generation of Guizong (Gui Zong，name of the Chan Master) of Mount Lu.

Chan Master Changjue (Chang Jue，name of the Chan Master) of Pujing Monastery in Tokyo was a native of Chenliu, with the surname Li. In his youth, he studied Confucianism and had no intention of pursuing officialdom. He loved mountains and rivers and often enjoyed traveling. When he came to Chan Master Guizong of Mount Lu, he awakened upon hearing the Dharma and requested to leave home. Soon, Chan Master Guizong was about to pass away, and he ordered Chan Master Changjue to stroke him, saying, 'You have an affinity with the Dharma. In the future, you will save countless people.' Then, he entrusted the matter of tonsure to his disciples and passed away. Chan Master Changjue had his head shaved in the second year of Qianhua in the Liang Dynasty, and the following year he received the precepts at the Ganlu Altar in Donglin Monastery. Afterward, he traveled to Mount Wutai and returned to the capital, residing alone inside the Lijing Gate. During the two years, a faithful layman from the north, Zhang Sheng (Zhang Sheng，name of the layman), invited Chan Master Changjue to receive offerings. Zhang Sheng had always explored profound principles, so he asked Chan Master Changjue for guidance. Chan Master Changjue enlightened him according to the circumstances. Zhang Sheng awakened upon hearing the words and set up a bed to have Chan Master Changjue stay overnight. Late at night, Zhang Sheng and his wife secretly peeked at Chan Master Changjue and saw that Chan Master Changjue's body filled the entire bed, with his head and feet sticking out. When they had the maids and servants look, he was as usual. Zhang Sheng was even more admiring and said, 'This disciple and his wife are old, and now we are willing to donate the front hall of our house to build a meditation room.' Chan Master Changjue gladly accepted. In the third year of Tiancheng in the Later Tang Dynasty, a large monastery was finally built and named Pujing (Pu Jing，name of the monastery). Chan Master Changjue believed that the time was shallow and difficult to bear the ultimate meaning. If he were to open it to an unsuitable vessel, it would cause them to invite slander and resentment. I would rather not devote myself to opening the Dharma. On the third and eighth days of each month, he would give bathing to monks and Taoists, numbering ten thousand. Chan Master Changjue often said to his disciples, 'As long as the gate of wisdom is not blocked, then what obstacle is there to blessings?' One day, Tao Gu (Tao Gu，name of the person), a court attendant, entered.

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院致禮而問曰。經云。離一切相則名諸佛。今目前諸相紛然如何離得。師曰。給事見個什麼。陶欣然仰重。自是王公大人屢薦章服師號。皆卻而不受。以開寶四年十二月二日示疾。十一日告眾囑付訖右脅而化。壽七十有六。臘五十有六。今法嗣繼世住持彌盛。

前襄州石門山第三世慧徹禪師法嗣

石門山紹遠禪師(第四世住)僧問。師唱誰家曲宗風嗣阿誰。師曰。十方無異類揭覺鳳林前。問先師歸於雁塔。當仁一句請師垂示。師曰。修羅掌內擎日月。夜叉足下踏泥龍問金龍不吐凡間霧。請師舉唱鳳凰機。師曰。白眉不展手長安路坦平。問如何是西來意。師曰。布袋盛烏龜。問如何是石門境。師曰。孤峰對鳳嶺。曰如何是境中人。師曰。巖中殘雪處處分輝。問如何是和尚家風。師曰。滴瀝非旨趣千山不露身。問如何是古佛心。師曰。白牛露地臥清溪。問生死之河如何過得。師曰。風吹荷葉浮萍草。問如何是三乘教外別傳一句。師曰。羊頭車子入長安。問生死浪前如何話道。師曰。毛袋橫身絕飲啄。青溪常臥太陽春。問如何是道。師曰。山深水冷。曰如何是道中人。師曰。金槌擊金鼓。問天陰日不出光輝何處去。師曰。鐵蛇橫大路通身黑似煙。

鄂州靈竹守珍禪師。僧問。如何是西來意。師曰。錫帶胡

【現代漢語翻譯】 現代漢語譯本 院主向他致禮並問道：『經書上說：『離開一切表象就叫做諸佛。』現在眼前的各種表象紛繁複雜，如何才能離開呢？』禪師說：『你看到了什麼？』陶公欣然仰慕尊重。從此以後，王公大臣多次推薦他穿戴官服、授予師號，都被他拒絕了。開寶四年十二月二日，禪師示現疾病，十一日告知眾人並囑咐完畢后，右脅臥倒圓寂，享年七十六歲，僧臘五十六年。如今他的法嗣繼承世業，住持佛法，日益興盛。 前襄州石門山第三世慧徹禪師的法嗣 石門山紹遠禪師（第四世住持）有僧人問道：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『十方沒有不同的種類，在揭覺鳳林前顯露。』僧人問：『先師歸於雁塔，請禪師垂示一句當仁不讓的話。』禪師說：『修羅掌中托著日月，夜叉腳下踩著泥龍。』僧人問：『金龍不吐凡間的霧氣，請禪師舉唱鳳凰的玄機。』禪師說：『白眉不展，手長安路坦平。』僧人問：『如何是西來意（Bodhidharma's intention）？』禪師說：『布袋盛烏龜。』僧人問：『如何是石門（Shimen）的境界？』禪師說：『孤峰對鳳嶺。』僧人說：『如何是境界中的人？』禪師說：『巖中殘雪處處分輝。』僧人問：『如何是和尚的家風？』禪師說：『滴瀝非旨趣，千山不露身。』僧人問：『如何是古佛心（ancient Buddha's mind）？』禪師說：『白牛露地臥清溪。』僧人問：『生死之河如何才能渡過？』禪師說：『風吹荷葉浮萍草。』僧人問：『如何是三乘教外別傳一句？』禪師說：『羊頭車子入長安。』僧人問：『生死浪前如何說話論道？』禪師說：『毛袋橫身絕飲啄，青溪常臥太陽春。』僧人問：『如何是道（the Way）？』禪師說：『山深水冷。』僧人說：『如何是道中人？』禪師說：『金槌擊金鼓。』僧人問：『天陰日不出，光輝到哪裡去了？』禪師說：『鐵蛇橫大路，通身黑似煙。』 鄂州靈竹守珍禪師。僧人問：『如何是西來意（Bodhidharma's intention）？』禪師說：『錫帶胡。』

【English Translation】 English version The abbot paid his respects and asked: 'The scriptures say, 'To be apart from all forms is called all Buddhas.' Now, the various forms before us are numerous and complex, how can we be apart from them?' The master said, 'What do you see?' Tao was delighted and deeply respected him. From then on, princes and high officials repeatedly recommended him for official robes and the title of master, but he refused them all. On the second day of the twelfth month of the fourth year of Kaibao, the master showed signs of illness. On the eleventh day, he informed the assembly and after giving his instructions, he passed away lying on his right side, at the age of seventy-six, with fifty-six years as a monk. Now his Dharma heirs continue the lineage, upholding the Dharma, and it is becoming increasingly prosperous. The Dharma heir of Zen Master Huiche of the third generation of Shimen Mountain in Xiangzhou Zen Master Shaoyuan of Shimen Mountain (fourth generation abbot) A monk asked: 'Whose tune does the master sing? Whose ancestral style do you inherit?' The master said, 'The ten directions have no different kinds, revealing before Jie Jue Fenglin.' The monk asked: 'The former master returned to the Wild Goose Pagoda, please master give a phrase of unyielding benevolence.' The master said, 'The Asura holds the sun and moon in his palm, the Yaksha treads on the mud dragon under his feet.' The monk asked: 'The golden dragon does not spit out the mist of the mortal world, please master sing the phoenix's mystery.' The master said, 'White eyebrows do not unfold, hands Chang'an road is smooth.' The monk asked: 'What is the meaning of Bodhidharma's intention?' The master said, 'A cloth bag filled with turtles.' The monk asked: 'What is the realm of Shimen?' The master said, 'A solitary peak faces Phoenix Ridge.' The monk said: 'What is the person in the realm?' The master said: 'Remaining snow in the rocks shines everywhere.' The monk asked: 'What is the family style of the abbot?' The master said: 'Dripping is not the main point, a thousand mountains do not reveal their bodies.' The monk asked: 'What is the mind of the ancient Buddha?' The master said: 'A white ox lies on the ground in a clear stream.' The monk asked: 'How can one cross the river of birth and death?' The master said: 'The wind blows lotus leaves and duckweed.' The monk asked: 'What is a phrase transmitted separately outside the teachings of the Three Vehicles?' The master said: 'A sheep-headed cart enters Chang'an.' The monk asked: 'How to talk about the Way before the waves of birth and death?' The master said: 'A hairy bag lies across the body, cutting off drinking and pecking, often lying in the green stream in the spring sun.' The monk asked: 'What is the Way?' The master said: 'The mountains are deep and the water is cold.' The monk said: 'What is the person in the Way?' The master said: 'A golden hammer strikes a golden drum.' The monk asked: 'When the sky is cloudy and the sun does not come out, where does the light go?' The master said: 'An iron snake lies across the road, its whole body black like smoke.' Zen Master Shouzhen of Lingzhu in Ezhou. A monk asked: 'What is the meaning of Bodhidharma's intention?' The master said: 'Tin belt Hu.'

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中土瓶添漢地泉。問迷悟不入諸境時如何。師曰。境從何來。曰恁么即入諸境去也。師曰。龍頭蛇尾漢。

前洪州同安志和尚法嗣

朗州梁山緣觀禪師。僧問。如何是和尚家風。師曰。資楊水急魚行澀。白鹿松高鳥泊難。問大眾雲集白鹿一句請師闡揚。師曰。近日居何國土。又曰。梁山高掛秦時鏡。光壽門風不假燈。問師唱誰家曲宗風嗣阿誰。師曰。龍生龍子鳳生鳳兒。問如何是西來意。師曰。蔥嶺不傳唐土信。胡人謾說太平歌。問如何是從上傳來底事。師曰。渡水胡僧無膝褲。背駝梵夾不持經。問如何是正法眼。師曰。南華里。曰為什麼在南華里。師曰。為汝問正法眼。問如何是衲衣下事。師曰。密有端。長老訪師晤坐譚話時。有僧問。二尊不併化。為什麼兩人居方丈。師曰。一亦非師。有頌曰。

梁山一曲歌　　格外人難和 　十載訪知音　　未嘗逢一個

又頌曰。

紅焰藏吾身　　何須塔廟新 　有人相肯重　　灰里貌全真

前襄州廣德第二世延和尚法嗣

襄州廣德周禪師。僧問。見話不學時如何。師曰。遍界沒聾人誰是知音者。曰如何是知音者。師曰。斷絃續不得歷劫響冷冷。僧問。承教有言。阿逸多不斷煩惱不修禪定。佛記此人成佛無疑。此理如何。師曰。鹽又盡

【現代漢語翻譯】 現代漢語譯本： 中土的瓶子里裝滿了漢地的泉水。有僧人問：『在迷惑和覺悟都不進入各種境界的時候，會是怎樣？』 禪師說：『境界從哪裡來？』 僧人說：『這樣說來，就是進入各種境界了。』 禪師說：『真是虎頭蛇尾的傢伙。』

前洪州同安志和尚的法嗣

朗州的梁山緣觀禪師。有僧人問：『什麼是和尚您的家風？』 禪師說：『資水楊水水流湍急，魚兒遊動艱難；白鹿山松樹高聳，鳥兒棲息困難。』 問：『大眾雲集白鹿山，請禪師您闡揚這句話的含義。』 禪師說：『你近日居住在哪個國家？』 又說：『梁山高高掛起秦時的鏡子，光壽寺的門風不需要燈火照明。』 問：『禪師您唱的是誰家的曲子，宗風傳承自哪位祖師？』 禪師說：『龍生龍子，鳳生鳳兒。』 問：『什麼是西來意（Bodhidharma帶來的禪宗真諦）？』 禪師說：『蔥嶺（Pamir Mountains）不傳遞來自唐朝的資訊，胡人只是隨便說說太平歌。』 問：『如何是從上代祖師那裡傳下來的事情？』 禪師說：『渡水的胡僧沒有膝褲，揹著梵文經書卻不念誦。』 問：『什麼是正法眼（dharma eye）？』 禪師說：『在南華寺里。』 僧人說：『為什麼在南華寺里？』 禪師說：『因為你問的是正法眼。』 問：『什麼是衲衣（monk's robe）下的事情？』 禪師說：『秘密自有端倪。』 長老拜訪禪師，晤談時，有僧人問：『二尊（指佛陀和菩薩）不能同時教化，為什麼兩個人住在方丈室裡？』 禪師說：『一個也不是老師。』 有頌說：

梁山一曲歌， 格外人難和； 十載訪知音， 未嘗逢一個。

又頌說：

紅焰藏吾身， 何須塔廟新； 有人相肯重， 灰里貌全真。

前襄州廣德寺第二世延和尚的法嗣

襄州廣德周禪師。有僧人問：『看到話語不去學習時會怎樣？』 禪師說：『遍及世界沒有聾子，誰是真正的知音呢？』 僧人說：『什麼是真正的知音？』 禪師說：『斷了的琴絃無法續接，經歷了漫長的時間，琴聲依舊冷清。』 僧人問：『承蒙教誨，有這樣的說法：阿逸多（Ajita，彌勒菩薩的梵文名）不斷除煩惱，不修習禪定，佛陀預言此人成佛無疑。這個道理是什麼？』 禪師說：『鹽用完了。』

【English Translation】 English version: A clay bottle from the central lands is filled with springs from Han territory. A monk asked: 'What is it like when delusion and enlightenment do not enter the various realms?' The master said: 'Where do the realms come from?' The monk said: 'So, it means entering the various realms.' The master said: 'You are a dragon's head and a snake's tail.'

Successor of Dharma of Monk Zhi of Tongan in Hongzhou

Zen Master Yuanguan of Liangshan in Langzhou. A monk asked: 'What is the family style of the abbot?' The master said: 'The waters of Zi and Yang flow swiftly, making it difficult for fish to swim; the pines of White Deer Mountain are tall, making it difficult for birds to perch.' Asked: 'The assembly gathers at White Deer Mountain, please, master, expound on this phrase.' The master said: 'In what country have you been residing recently?' He also said: 'Liangshan hangs high the mirror of the Qin Dynasty; the style of Guangshou's gate does not require lamps.' Asked: 'Whose tune does the master sing, and whose lineage does the master inherit?' The master said: 'Dragons beget dragon sons, and phoenixes beget phoenix daughters.' Asked: 'What is the meaning of the Westward Transmission (Bodhidharma's intention)?' The master said: 'The Pamir Mountains do not transmit news from the Tang Dynasty; the barbarians just casually sing songs of peace.' Asked: 'What is the matter transmitted from the ancient masters?' The master said: 'The barbarian monk crossing the water has no knee pants, and carries the Sanskrit scriptures on his back without reciting them.' Asked: 'What is the Eye of the True Dharma (dharma eye)?' The master said: 'In Nanhua Temple.' The monk said: 'Why is it in Nanhua Temple?' The master said: 'Because you asked about the Eye of the True Dharma.' Asked: 'What is the matter beneath the monk's robe (monk's robe)?' The master said: 'There is a secret end.' When an elder visited the master and they were talking, a monk asked: 'Two honored ones (Buddha and Bodhisattva) cannot transform at the same time, why do two people live in the abbot's room?' The master said: 'One is not a teacher either.' There is a verse that says:

Liangshan's tune, Is hard for outsiders to harmonize; For ten years I've sought a confidant, But have never met one.

Another verse says:

Red flames hide my body, Why need new pagodas and temples; If someone agrees and values me, My true form is complete in the ashes.

Successor of Dharma of Second Generation Monk Yan of Guangde in Xiangzhou

Zen Master Zhou of Guangde in Xiangzhou. A monk asked: 'What happens when one sees words but does not learn?' The master said: 'Throughout the world, there are no deaf people, who is the true confidant?' The monk said: 'Who is the true confidant?' The master said: 'The broken string cannot be reconnected, and after countless eons, the sound is still cold.' A monk asked: 'I have received the teaching that Ajita (Maitreya's Sanskrit name) does not cut off afflictions and does not practice meditation, and the Buddha predicted that this person would undoubtedly become a Buddha. What is the principle behind this?' The master said: 'The salt is used up.'

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炭又無。曰鹽盡炭無時如何。師曰。愁人莫向愁人道。向道愁人愁殺人。

景德傳燈錄卷第二十四 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十五

吉州青原山行思禪師第九世上金陵清涼文益禪師法嗣上三十人天臺山德韶國師杭州報恩寺慧明禪師漳州羅漢智依大師金陵章義道欽禪師金陵報恩匡逸禪師金陵報慈文遂導師漳州羅漢守仁禪師杭州永明寺道潛禪師撫州黃山良匡禪師杭州靈隱清聳禪師金陵報恩玄則禪師金陵報慈行言導師金陵凈德智筠禪師高麗道峰慧炬國師金陵清涼泰欽禪師杭州寶塔寺紹巖禪師金陵報恩法安禪師撫州崇壽契稠禪師洪州云居清錫禪師洪州百丈道常禪師天臺般若敬遵禪師廬山歸宗策真禪師洪州同安紹顯禪師廬山棲賢慧圓禪師洪州觀音從顯禪師廬州長安延規禪師常州正勤希奉禪師洛京興善棲倫禪師洪州新興齊禪師潤州慈雲匡達禪師(已上三十人見錄)

青原行思禪師第九世上

金陵清涼文益禪師法嗣

天臺山德韶國師處州龍泉人也。俗姓陳氏。母葉氏。夢白光觸體。因而有娠。及誕尤多奇異。年十五有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒于信州開元寺。梁開平中游方詣投子山。見大同禪師。乃發心之始。次謁龍牙遁和

【現代漢語翻譯】 炭又用完了。問：『鹽和炭都用完的時候該怎麼辦？』 師父說：『不要向愁苦的人傾訴你的愁苦，如果那樣做，只會讓愁苦的人更加愁苦。』

《景德傳燈錄》卷第二十四 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第二十五

吉州青原山行思禪師第九世上，金陵清涼文益禪師的法嗣共有三十人：天臺山德韶國師、杭州報恩寺慧明禪師、漳州羅漢智依大師、金陵章義道欽禪師、金陵報恩匡逸禪師、金陵報慈文遂導師、漳州羅漢守仁禪師、杭州永明寺道潛禪師、撫州黃山良匡禪師、杭州靈隱清聳禪師、金陵報恩玄則禪師、金陵報慈行言導師、金陵凈德智筠禪師、高麗道峰慧炬國師、金陵清涼泰欽禪師、杭州寶塔寺紹巖禪師、金陵報恩法安禪師、撫州崇壽契稠禪師、洪州云居清錫禪師、洪州百丈道常禪師、天臺般若敬遵禪師、廬山歸宗策真禪師、洪州同安紹顯禪師、廬山棲賢慧圓禪師、洪州觀音從顯禪師、廬州長安延規禪師、常州正勤希奉禪師、洛京興善棲倫禪師、洪州新興齊禪師、潤州慈雲匡達禪師（以上三十人已記錄在案）。

青原行思禪師第九世上

金陵清涼文益禪師法嗣

天臺山德韶國師，處州龍泉人。俗姓陳。他的母親葉氏，夢見白光照到身上，因此懷孕。出生後有很多奇異之處。十五歲時，有僧人勸他出家。十七歲時，在本州的龍歸寺開始修行。十八歲時，在信州開元寺受戒。梁朝開平年間，遊歷四方，前往投子山，拜見大同禪師，這是他發心的開始。之後又拜見了龍牙遁和禪師。

【English Translation】 The charcoal is also used up. Asked: 'What to do when both salt and charcoal are used up?' The master said: 'Don't tell your sorrows to a sorrowful person; if you do, you will only make the sorrowful person even more sorrowful.'

Jingde Records of the Transmission of the Lamp, Volume 24 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 25

The ninth generation of Qingyuan Xingsi (Qingyuan Xingsi: Zen master) Zen Master, the Dharma heirs of Jinling Qingliang Wenyi (Jinling Qingliang Wenyi: Zen master) Zen Master, totaled thirty people: National Teacher Deshao of Tiantai Mountain, Zen Master Huiming of Bao'en Temple in Hangzhou, Great Master Zhiyi of Luohan Temple in Zhangzhou, Zen Master Daoqin of Zhangyi in Jinling, Zen Master Kuangyi of Bao'en in Jinling, Guide Wensui of Bao'ci in Jinling, Zen Master Shouren of Luohan in Zhangzhou, Zen Master Daoqian of Yongming Temple in Hangzhou, Zen Master Liangkang of Huangshan in Fuzhou, Zen Master Qingsong of Lingyin in Hangzhou, Zen Master Xuanze of Bao'en in Jinling, Guide Xingyan of Bao'ci in Jinling, Zen Master Zhiyun of Jingde in Jinling, National Teacher Huiju of Daofeng in Goryeo, Zen Master Taiqin of Qingliang in Jinling, Zen Master Shaoyan of Baota Temple in Hangzhou, Zen Master Fa'an of Bao'en in Jinling, Zen Master Qichou of Chongshou in Fuzhou, Zen Master Qingxi of Yunju in Hongzhou, Zen Master Daochang of Baizhang in Hongzhou, Zen Master Jingzun of Prajna in Tiantai, Zen Master Cezhen of Guizong in Lushan, Zen Master Shaoxian of Tongan in Hongzhou, Zen Master Huiyuan of Qixian in Lushan, Zen Master Congxian of Guanyin in Hongzhou, Zen Master Yangui of Changan in Luzhou, Zen Master Xifeng of Zhengqin in Changzhou, Zen Master Qilun of Xingshan in Luojing, Zen Master Qi of Xinxing in Hongzhou, Zen Master Kuangda of Ciyun in Runzhou (the above thirty people are recorded).

The Ninth Generation of Qingyuan Xingsi (Qingyuan Xingsi: Zen master)

Dharma Heirs of Jinling Qingliang Wenyi (Jinling Qingliang Wenyi: Zen master)

National Teacher Deshao of Tiantai Mountain was from Longquan in Chuzhou. His secular surname was Chen. His mother, Ye, dreamed of a white light touching her body, and as a result, she became pregnant. After his birth, there were many unusual occurrences. At the age of fifteen, a monk encouraged him to leave home. At the age of seventeen, he began practicing at Longgui Temple in his prefecture. At the age of eighteen, he received the precepts at Kaiyuan Temple in Xinzhou. During the Kaiping period of the Liang Dynasty, he traveled around and went to Touzi Mountain, where he met Zen Master Datong, which was the beginning of his aspiration. Later, he also visited Zen Master Longya Dunhe.

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尚問。雄雄之尊為什麼近之不得。龍牙曰。如火與火。曰忽遇水來又作么生。龍牙曰汝不會。師又問。天不蓋地不載。此理如何。龍牙曰。合如是。師不喻旨再請垂誨。龍牙曰。道者汝向後自會去。次問疏山曰。百匝千重是何人境界。疏山曰。左搓芒繩縛鬼子。師進曰。不落古今請師說。曰不說。師曰。為什麼不說。曰箇中不辨有無。師曰。師今善說。疏山駭之。師如是歷參五十四善知識。皆法緣未契。最後至臨川謁凈慧禪師。凈慧一見深器之。師以遍涉叢林亦倦于參問。但隨眾而已。一日凈慧上堂有僧問。如何是曹源一滴水。凈慧曰。是曹源一滴水。僧惘然而退。師于坐側豁然開悟。平生疑滯渙若冰釋。遂以所悟聞于凈慧。凈慧曰。汝向後當爲國王所師。致祖道光大吾不如也。自是諸方異唱古今玄鍵。與之抉擇不留微跡。尋回本道游天臺山。睹智者顗禪師遺蹤有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時吳越忠懿王以國王子刺臺州。向師之名延請問道。師謂曰。他日為霸主無忘佛恩。漢乾祐元年戊申王嗣國位。遣使迎之申弟子之禮。有傳天臺智者教羲寂者。屢言于師曰。智者之教年祀寖遠慮多散落。今新羅國其本甚備。自非和尚慈力其孰能致之乎。師於是聞于忠懿王。王遣使及赍師之書。往彼國繕寫備

【現代漢語翻譯】 現代漢語譯本 尚問：『雄雄之尊（指至高無上的佛）為什麼接近不了？』龍牙（禪師名）說：『如同火與火。』尚說：『如果忽然遇到水來，又會怎麼樣？』龍牙說：『你不會領會。』 尚又問：『天不覆蓋，地不承載，這個道理如何？』龍牙說：『本來就是這樣。』尚不明白他的意思，再次請求開示。龍牙說：『道者，你以後自然會明白的。』 尚接著問疏山（禪師名）：『百匝千重（形容重重障礙）是什麼人的境界？』疏山說：『左搓芒繩縛鬼子（比喻用錯誤的手段對付錯誤的對象）。』尚進一步說：『不落古今（超越時間限制），請老師說。』疏山說：『不說。』尚說：『為什麼不說？』疏山說：『箇中不辨有無（其中無法分辨有和無）。』尚說：『老師現在善於說了。』疏山感到驚訝。 尚就這樣歷參五十四位善知識（指可以引導人們向善的良師益友），都法緣未契（沒有遇到真正適合自己的）。最後到臨川拜見凈慧禪師。凈慧一見就非常器重他。尚因為遍游叢林，也厭倦了參問，就只是隨眾而已。 一日，凈慧上堂說法，有僧人問：『如何是曹源一滴水（指曹源禪宗的精髓）？』凈慧說：『是曹源一滴水。』僧人茫然退下。尚在旁邊聽了，豁然開悟，平生疑慮像冰一樣消融。於是將自己所悟的告訴凈慧。凈慧說：『你以後應當成為國王的老師，發揚光大祖師的道統，我不如你。』 自此以後，對於各方的不同見解，古今的玄妙關鍵，尚都能與之辨析決斷，不留一絲痕跡。不久回到本道，遊覽天臺山，看到智者顗（天臺宗的創始人）禪師的遺蹟，如同回到舊居。尚又與智者同姓，當時人們認為他是智者的後身。最初住在白沙。當時吳越忠懿王以國王子的身份鎮守臺州，仰慕尚的名聲，延請問道。尚對他說：『他日成為霸主，不要忘記佛恩。』 漢乾祐元年戊申，忠懿王繼承王位，派遣使者迎接尚，以弟子的禮節對待他。有傳天臺智者教義的羲寂，多次對尚說：『智者的教義年代久遠，恐怕有很多散失。現在新羅國（古代朝鮮半島上的國家）儲存得非常完整。如果不是和尚您的慈悲力量，誰能把它取回來呢？』於是尚將此事告訴忠懿王。忠懿王派遣使者，並帶上尚的書信，前往新羅國繕寫完備。

【English Translation】 English version Shang asked: 'Why can't the supremely honored one (referring to the Buddha) be approached?' Longya (a Zen master's name) said: 'Like fire meeting fire.' Shang said: 'If water suddenly comes, what will happen?' Longya said: 'You don't understand.' Shang then asked: 'The sky doesn't cover, the earth doesn't support, what is the principle?' Longya said: 'It is just like that.' Shang didn't understand his meaning and asked for further instruction. Longya said: 'Daoist, you will naturally understand it later.' Shang then asked Shushan (a Zen master's name): 'What is the realm of a hundredfold and a thousandfold (describing layers of obstacles)?' Shushan said: 'Twisting a straw rope to bind a demon (metaphor for using the wrong means to deal with the wrong object).' Shang further said: 'Transcending the past and present, please tell me, teacher.' Shushan said: 'I won't tell.' Shang said: 'Why won't you tell?' Shushan said: 'Within it, one cannot distinguish between existence and non-existence.' Shang said: 'Teacher is now good at speaking.' Shushan was surprised. Shang thus visited fifty-four good advisors (referring to virtuous teachers and friends who can guide people towards goodness), but none of them were truly suited to him. Finally, he went to Linchuan to visit Zen Master Jinghui. Jinghui greatly valued him at first sight. Shang, having traveled extensively through monasteries, was also tired of questioning, so he simply followed the crowd. One day, Jinghui was giving a lecture, and a monk asked: 'What is a drop of water from Caoyuan (referring to the essence of the Caoyuan Zen school)?' Jinghui said: 'It is a drop of water from Caoyuan.' The monk retreated in confusion. Shang, listening from the side, suddenly awakened, and his lifelong doubts melted away like ice. He then told Jinghui what he had realized. Jinghui said: 'You should become the teacher of a king in the future, and greatly promote the tradition of the patriarchs. I am not as good as you.' From then on, Shang was able to discern and resolve the different views of various schools and the subtle keys of the past and present, leaving no trace of doubt. Soon after, he returned to his original path and visited Mount Tiantai, seeing the relics of Zen Master Zhiyi (the founder of the Tiantai school) as if returning to his old home. Shang also shared the same surname as Zhiyi, and people at the time considered him to be Zhiyi's reincarnation. He first stayed at Baisha. At that time, King Zhongyi of Wuyue, as the prince of the kingdom, was stationed in Taizhou, admired Shang's reputation, and invited him to inquire about the Dao. Shang said to him: 'One day, when you become a hegemon, do not forget the grace of the Buddha.' In the year Wushen of the Qianyou era of the Han Dynasty, King Zhongyi succeeded to the throne and sent envoys to welcome Shang, treating him with the respect due to a disciple. Xiji, who transmitted the teachings of Zhiyi of Tiantai, repeatedly said to Shang: 'The teachings of Zhiyi are ancient, and I fear that many have been lost. Now, the country of Silla (an ancient country on the Korean Peninsula) preserves them very completely. If it were not for your compassionate power, Venerable Monk, who could retrieve them?' Therefore, Shang told King Zhongyi about this matter. King Zhongyi sent envoys, along with Shang's letter, to Silla to have them completely copied.

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足而回。迄今盛行於世矣。師上堂曰。古聖方便猶如何沙。祖師道。非風幡動仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作么生會祖師意。莫道風幡不動汝心妄動。莫道不撥風幡就風幡通取。莫道風幡動處是什麼。有云。附物明心不須認物。有云。色即是空。有云。非風幡動應須妙會。如是解會與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於遮里徹底悟去。何法門而不明。百千諸佛方便一時洞了。更有什麼疑情。所以古人道。一了千明一迷萬惑。上座豈是今日會得一。則明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解設經塵劫。只自勞神乏思無有是處。僧問。諸法寂滅相不可以言宣。和尚如何為人。師曰。汝到諸方更問一遍。曰恁么即絕於言句去也。師曰。夢裡惺惺。問櫓桌俱停如何得到彼岸。師曰。慶汝平生。問如何是三種病人。師曰。恰問著。問如何是古佛心。師曰。此問不弱。問如何是六相。師曰。即汝是。問如何是方便。師曰。此問甚當。問亡僧遷化向什麼處去也。師曰。終不向汝道。曰為什麼不向某甲道。師曰。恐汝不會。問一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然問如何是無憂佛。師曰。愁殺

【現代漢語翻譯】 現代漢語譯本 便足而回，以至於今日仍然盛行於世。老師上堂開示說：『古聖的方便法門，猶如訶沙（Hesha，古代的一種刑具）。』祖師說：『不是風動，也不是幡動，是仁者的心在動。』這才是無上的心印法門。我們這些人是祖師門下的弟子，應該如何才能領會祖師的意旨呢？不要說風幡不動是你的心在妄動，也不要說不撥動風幡就能從風幡中通達真理。更不要說風幡動處是什麼。有人說：『依附外物來明白自心，不必執著于外物。』有人說：『色即是空。』有人說：『不是風幡動，應該巧妙地領會。』像這樣理解和領會，與祖師的意旨有什麼關係呢？既然不允許這樣理解，各位就應該知道。如果在這裡徹底領悟，那麼任何法門沒有不明白的，百千諸佛的方便法門一時全部通達，還會有什麼疑惑呢？所以古人說：『一處了悟，千處明白；一處迷惑，萬處迷惑。』各位難道是今天領會了一點，明天又不會了嗎？莫非是有一部分向上提升的事情難以領會，有一部分是下劣的凡夫不能領會？如此見解，即使經過無數劫，也只是徒勞神思，沒有益處。』 僧人問：『諸法的寂滅相，不可以言語宣說，和尚您如何為人說法呢？』老師說：『你到各處去再問一遍。』僧人說：『這樣說來，就是斷絕言語了。』老師說：『夢裡清醒。』 問：『櫓和桌子都停了，如何才能到達彼岸？』老師說：『慶賀你一生平安。』 問：『如何是三種病人？』老師說：『恰好問到了。』 問：『如何是古佛心？』老師說：『這個問題不弱。』 問：『如何是六相？』老師說：『就是你。』 問：『如何是方便？』老師說：『這個問題很恰當。』 問：『亡故的僧人遷化後到哪裡去了？』老師說：『始終不告訴你。』僧人說：『為什麼不告訴我呢？』老師說：『恐怕你不會。』 問：『一花開五葉，結果自然成，如何是一花開五葉？』老師說：『日出月明。』僧人說：『如何是結果自然成？』老師說：『天地皎潔。』 問：『如何是無憂佛（Wuyou Fo）？』老師說：『愁死了。』

【English Translation】 English version He was satisfied and returned, and it has been prevalent in the world ever since. The master ascended the hall and said: 'The expedient methods of the ancient sages are like Hesha (Hesha, an ancient type of torture device).' The Patriarch said: 'It is not the wind moving, nor the pennant moving, but the mind of the benevolent man moving.' This is the supreme Dharma-seal of the mind. We are disciples of the Patriarch, how should we understand the Patriarch's intention? Do not say that the wind and pennant not moving is your mind's delusion, nor say that without moving the wind and pennant you can penetrate the truth from the wind and pennant. Moreover, do not say what is at the place where the wind and pennant move. Some say: 'Relying on external objects to understand one's own mind, there is no need to be attached to external objects.' Some say: 'Form is emptiness.' Some say: 'It is not the wind and pennant moving, one should subtly understand.' What relationship do such understandings have with the Patriarch's intention? Since such understanding is not allowed, all of you should know. If you thoroughly understand here, then no Dharma-door will be unclear, and the expedient methods of hundreds of thousands of Buddhas will be completely understood at once, what doubts will there be? Therefore, the ancients said: 'Understanding one thing, understanding a thousand things; being deluded in one thing, being deluded in ten thousand things.' Are you all perhaps understanding one thing today, and then not understanding it again tomorrow? Could it be that a part of the matter of upward progress is difficult to understand, and a part is that inferior ordinary people cannot understand? With such views, even after countless kalpas, it will only be a waste of mental effort and there will be no benefit.' A monk asked: 'The characteristic of the quiescence of all dharmas cannot be expressed in words, how does the Abbot preach to people?' The master said: 'Go and ask again everywhere.' The monk said: 'In that case, it is cutting off words.' The master said: 'Awake in a dream.' Asked: 'The oars and the table are both still, how can one reach the other shore?' The master said: 'Congratulations on your peaceful life.' Asked: 'What are the three kinds of sick people?' The master said: 'You asked just right.' Asked: 'What is the mind of the ancient Buddha (Gufo Xin)?' The master said: 'This question is not weak.' Asked: 'What are the six characteristics (Liuxiang)?' The master said: 'It is you.' Asked: 'What is expediency (Fangbian)?' The master said: 'This question is very appropriate.' Asked: 'Where does the deceased monk go after passing away?' The master said: 'I will never tell you.' The monk said: 'Why don't you tell me?' The master said: 'I'm afraid you won't understand.' Asked: 'One flower opens five petals, and the fruit naturally forms, what is one flower opening five petals?' The master said: 'The sun rises and the moon shines.' The monk said: 'What is the fruit naturally forming?' The master said: 'Heaven and earth are bright.' Asked: 'What is the Worry-Free Buddha (Wuyou Fo)?' The master said: 'Worried to death.'

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人。問一切山河大地從何而起。師曰。此問從何而來問如何是數起底心。師曰。爭諱得。問如何是第二月。師曰。來處甚分明。曰為什麼不會。師曰。喚什麼作第二月。問如何是沙門眼。師曰。黑如漆。問絕訊息時如何。師曰。謝指示。問如何是轉物即同如來。師曰汝喚什麼作物。曰恁么即同如來也。師曰。莫作野干嗚。問那吒太子析肉還母析骨還父。然後于蓮華上為父母說法。未審如何是太子身。師曰。大家見上座。問曰。恁么即大千同一真如性也。師曰。依俙似曲才堪聽。又被風吹將別調中。問六根俱泯為什麼理事不明。師曰。何處不明。曰恁么即理事俱如也。師曰。前言何在。師有時謂眾曰。大凡言句應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法。師曰。醉作么。師有時謂眾曰。只如山僧恁么對他諸上座。作么生體會。莫是真實相為么。莫是正恁么時。無一法可證么。莫是識伊來處么。莫是全體顯露么。莫錯會好。如此見解喚作依草附木。與佛法天地懸隔。假饒答話簡辯如懸河。只成得個顛倒知見。若只貴答話簡辯有什麼難。但恐無益於人翻成賺誤。如上座從前所學。簡辯問答記持說道理極多。為什麼心疑不息。聞古聖方便特地不會

【現代漢語翻譯】 現代漢語譯本 有人問：『一切山河大地從何而起？』 師父說：『這個問題從何而來？你問什麼是最初生起的心？』 師父說：『怎麼能掩蓋得了呢？』 問：『什麼是第二個月亮？』 師父說：『來處非常分明。』 那人說：『為什麼我不能領會？』 師父說：『你把什麼叫做第二個月亮？』 問：『什麼是沙門（Śrāmaṇa，出家修道者）的眼睛？』 師父說：『黑如漆。』 問：『斷絕一切訊息時如何？』 師父說：『謝謝你的指示。』 問：『如何是轉物即同如來（Tathāgata，如來）？』 師父說：『你把什麼叫做物？』 那人說：『這樣就是同如來一樣了。』 師父說：『不要像野幹一樣亂叫。』 問：『那吒（Nata）太子析肉還母，析骨還父，然後在蓮花上為父母說法，請問如何是太子身？』 師父說：『大家都看見了上座（長老）。』 問：『這樣說來，大千世界同一真如（Tathātā，真如）之性了？』 師父說：『隱約好像樂曲剛能入耳，又被風吹散到別的調子里去了。』 問：『六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）都泯滅了，為什麼事理還不明白？』 師父說：『哪裡不明白？』 那人說：『這樣說來，事和理都一樣如如不動了？』 師父說：『先前的話在哪裡？』 師父有時對大眾說：『大凡言語語句，必須沒有絲毫漏洞才可以。』 當時有個僧人問：『如何是沒有漏洞的語句？』 師父說：『你的嘴巴像鼻孔。』 問：『如何是不證一法？』 師父說：『等你說出話來。』 那人說：『如何是證諸法？』 師父說：『你喝醉了嗎？』 師父有時對大眾說：『就像我這樣對待你們各位上座，你們要如何體會？ 莫非是真實相待嗎？ 莫非正在這個時候，沒有一法可以證悟嗎？ 莫非是認識它來的地方嗎？ 莫非是全體顯露嗎？ 莫錯會了！ 這樣的見解叫做依草附木，與佛法天地懸隔。 即使答話簡明辯捷如懸河，也只是成就了一種顛倒的知見。 如果只看重答話簡明辯捷，有什麼難的？ 只是恐怕無益於人，反而成了欺騙誤導。 就像各位上座從前所學，簡明辯捷的問答，記住並說出的道理極多，為什麼心中的疑惑卻不能止息？ 聽聞古聖的方便法門，卻偏偏不能領會。』

【English Translation】 English version Someone asked: 'From where do all the mountains, rivers, and the great earth arise?' The master said, 'From where does this question arise? You ask, what is the very first arising mind?' The master said, 'How can it be concealed?' Asked: 'What is the second moon?' The master said, 'The source is very clear.' The person said: 'Why can't I understand?' The master said, 'What do you call the second moon?' Asked: 'What is the eye of a Śrāmaṇa (沙門, a renunciate, a religious ascetic)?' The master said, 'Black as lacquer.' Asked: 'What is it like when all news is cut off?' The master said, 'Thank you for the indication.' Asked: 'How is turning things the same as the Tathāgata (如來, Thus Come One)?' The master said, 'What do you call a thing?' The person said: 'So that is the same as the Tathāgata.' The master said, 'Don't howl like a jackal.' Asked: 'Nata (那吒) Prince tore his flesh to return to his mother, tore his bones to return to his father, and then preached the Dharma to his parents on a lotus flower. May I ask, what is the body of the prince?' The master said, 'Everyone sees the senior monk (上座).' Asked: 'So the great thousand worlds share the same nature of Tathātā (真如, suchness)?' The master said, 'Faintly, it seems like a melody just able to be heard, and then it is blown by the wind into another tune.' Asked: 'Why are the principles not clear when the six senses (ṣaḍindriya, 六根, eyes, ears, nose, tongue, body, and mind) are all extinguished?' The master said, 'Where is it not clear?' The person said: 'So principles and phenomena are both unchanging?' The master said, 'Where are your previous words?' The master sometimes said to the assembly: 'Generally speaking, words and phrases must be without any leakage.' At that time, a monk asked: 'What is a phrase without leakage?' The master said, 'Your mouth is like a nostril.' Asked: 'What is not certifying one dharma?' The master said, 'Wait until you speak.' The person said: 'What is certifying all dharmas?' The master said, 'Are you drunk?' The master sometimes said to the assembly: 'Just like I treat you all senior monks, how do you understand it? Is it perhaps treating each other with true appearance? Is it perhaps at this very moment, there is not a single dharma that can be certified? Is it perhaps recognizing where it comes from? Is it perhaps the whole is revealed? Don't misunderstand! Such a view is called relying on grass and clinging to trees, which is as far from the Buddha-dharma as heaven and earth. Even if the answers are clear and eloquent like a waterfall, it only results in a reversed view. If you only value clear and eloquent answers, what is difficult about that? It is only feared that it will not benefit people, but instead become deception and misleading. Just like what you senior monks have learned before, the clear and eloquent questions and answers, remembering and speaking of extremely many principles, why does the doubt in your hearts not cease? Hearing the expedient teachings of the ancient sages, you are particularly unable to understand.'

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。只為多虛少實。上座不如從腳跟下一時覷破看是什麼道理。有多少法門。與上座作疑求解。始知從前所學底事。只知生死根源陰界里活計。所以古人道。見聞不脫如水裡月。無事珍重。師有偈示眾曰。

通玄峰頂　　不是人間　　心外無法 　滿目青山

師後於般若寺開堂說法十二會。第一會師初開堂日示眾云。一毛吞海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。

暫下高峰已顯揚　　般若圓通遍十方 　人天浩浩無差別　　法界縱橫處處彰

珍重。師升堂日有僧問。承古有言。若人見般若即被般若縛。若人不見般若亦被般若縛。既見般若為什麼卻被縛。師云。爾道般若見什麼。學云。不見般若為什麼卻被縛。師云。爾道般若什麼處不見。又云。若見般若不名般若。不見般若亦不名般若。般若且作么生說見不見。所以人道。若欠一法不成法身。若剩一法不成法身。若有一法不成法身。若無一法不成法身。此是般若之真宗諸上座。又僧問。乍離凝峰丈室來坐般若道場。今日家風請師一句。師云。虧汝什麼處。學云。恁么即雷音震動乾坤地。人人無不盡沾恩。師云。幸然未會且莫探頭。探頭即不中。諸上座相共證明令法久住國土安樂。珍重。第二會師上堂有僧

【現代漢語翻譯】 現代漢語譯本：只是爲了追求虛多實少。各位禪師不如從腳跟下立刻看破，看看這究竟是什麼道理。有多少法門，讓各位禪師產生疑惑前來求解？這才知道從前所學的東西，只不過是在生死根源和陰界里打轉。所以古人說：『見聞不脫，猶如水中月。』各自珍重。禪師有偈語開示大眾說：

『通玄峰頂，不是人間，心外無法，滿目青山。』

禪師後來在般若寺開堂說法十二次。第一次開堂時，禪師對大眾說：『一毛吞海，海性無虧；纖芥投鋒，鋒利無動。見與不見，會與不會，唯我知焉。』於是有頌詞說：

『暫下高峰已顯揚，般若圓通遍十方，人天浩浩無差別，法界縱橫處處彰。』

各自珍重。禪師升座時，有僧人問：『承蒙古人有言：若人見般若（prajna，智慧）即被般若（prajna，智慧）縛，若人不見般若（prajna，智慧）亦被般若（prajna，智慧）縛。既然見了般若（prajna，智慧），為什麼反而被束縛？』禪師說：『你說般若（prajna，智慧）見到了什麼？』學僧說：『不見般若（prajna，智慧），為什麼也被束縛？』禪師說：『你說般若（prajna，智慧）在什麼地方不見？』又說：『如果見到了般若（prajna，智慧），就不叫做般若（prajna，智慧）；如果不見般若（prajna，智慧），也不叫做般若（prajna，智慧）。那麼般若（prajna，智慧）應該怎麼說見與不見呢？』所以有人說：『如果缺少一法，就不能成就法身；如果多餘一法，也不能成就法身；如果有一法，就不能成就法身；如果沒有一法，也不能成就法身。』這就是般若（prajna，智慧）的真宗啊，各位禪師。』又有僧人問：『剛離開凝峰的丈室，來到般若（prajna，智慧）道場，請禪師開示今日的家風。』禪師說：『虧欠你什麼地方了嗎？』學僧說：『如此說來，雷音震動乾坤大地，人人無不盡沾恩澤。』禪師說：『幸好你還沒領會，暫且不要探頭。探頭就不對了。各位禪師共同證明，令佛法長久住世，國家安樂。』各自珍重。第二次禪師上堂，有僧人

【English Translation】 English version: It's all about pursuing the illusory and neglecting the real. Venerable monks, why not penetrate the truth right from under your feet and see what the principle is? How many Dharma doors are there that cause you doubt and lead you to seek solutions? Only then will you realize that what you have learned in the past is merely revolving within the roots of birth and death and the realm of Yin. Therefore, the ancients said, 'If seeing and hearing are not detached, it's like the moon in the water.' Treasure this. The master has a verse to instruct the assembly, saying:

'At the peak of Tongxuan, it is not the human world; outside the mind, there is no Dharma; the eyes are full of green mountains.'

Later, the master opened the Dharma talks twelve times at Prajna Temple (Prajna Temple, temple of wisdom). On the first day of opening the Dharma talks, the master said to the assembly, 'A single hair swallows the ocean, the nature of the ocean is not diminished; a tiny mustard seed is thrown at the tip of a sword, the sharpness of the sword does not move. Seeing and not seeing, understanding and not understanding, only I know it.' Then there is a verse saying:

'Temporarily descending from the high peak, it is already manifested; Prajna (prajna, wisdom) is perfectly pervasive in all directions; humans and gods are vast and without difference; the Dharma realm is vertical and horizontal, manifesting everywhere.'

Treasure this. On the day the master ascended the platform, a monk asked, 'It is said in ancient times: If a person sees Prajna (prajna, wisdom), they are bound by Prajna (prajna, wisdom); if a person does not see Prajna (prajna, wisdom), they are also bound by Prajna (prajna, wisdom). Since one has seen Prajna (prajna, wisdom), why are they still bound?' The master said, 'What do you say Prajna (prajna, wisdom) sees?' The student monk said, 'If one does not see Prajna (prajna, wisdom), why are they also bound?' The master said, 'Where do you say Prajna (prajna, wisdom) is not seen?' He also said, 'If one sees Prajna (prajna, wisdom), it is not called Prajna (prajna, wisdom); if one does not see Prajna (prajna, wisdom), it is also not called Prajna (prajna, wisdom). Then how should one speak of seeing or not seeing Prajna (prajna, wisdom)?' Therefore, some people say, 'If one Dharma is lacking, the Dharmakaya (Dharmakaya, the body of the Dharma) cannot be achieved; if one Dharma is excessive, the Dharmakaya (Dharmakaya, the body of the Dharma) cannot be achieved; if there is one Dharma, the Dharmakaya (Dharmakaya, the body of the Dharma) cannot be achieved; if there is no Dharma, the Dharmakaya (Dharmakaya, the body of the Dharma) cannot be achieved.' This is the true essence of Prajna (prajna, wisdom), venerable monks.' Another monk asked, 'Having just left the abbot's room at Ningfeng, I come to sit in the Prajna (prajna, wisdom) Dharma hall. Please, master, give a word on today's family style.' The master said, 'What have I deprived you of?' The student monk said, 'In that case, the thunderous sound shakes the universe, and everyone is bathed in grace.' The master said, 'Fortunately, you have not yet understood, so do not peek. Peeking is not right. Venerable monks, together bear witness, so that the Dharma may abide long in the world and the country be at peace.' Treasure this. On the second occasion, when the master ascended the platform, a monk

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問。承教有言。歸源性無二方便有多門。如何是歸源性。師云。爾問我答。學云。如何是方便門。師云。爾答我問。學云。如何趣向。師云。顛倒作么。又僧問。一身即無量身無量身即一身。如何是無量身師云。一身。學云。恁么即昔日靈山今來親睹。師云。理當即行。又云。三世諸佛一時證明上座。上座且作么生會。若會時不遷。無絲毫可得移易。何以故。為過去未來現在三際是上座。上座且非三際。澤霖大海滴滴皆滿。一塵空性法界全收。珍重。第三會師上堂有僧問。四眾雲集人天恭敬。目睹尊顏愿宣般若。師云。分明記取。學云。師宣妙法國王萬歲。人民安樂。師云。誰向爾道。學云。法爾如然。師云。爾靈利。又僧問。三世諸佛不知有。貍奴白牯卻知有。既是三世諸佛。為什麼卻不知有。師云。卻是爾知有。學云。貍奴白牯為什麼卻知有。師云爾什麼處見三世諸佛。又僧問承教有言。眼不見色塵意不知諸法。如何是眼不見色塵。師云。卻是耳見。學云。如何是意不知諸法。師云。眼知。學云。恁么即見聞路絕聲色喧然。師云。誰向爾道。又云。夫一切問答如針鋒相投。無纖豪參差相。事無不通。理無不備。良由一切言語。一切三昧橫豎深淺隱顯去來。是諸佛實相門。只據如今一時驗取。珍重。第四會師上堂舉

【現代漢語翻譯】 現代漢語譯本 問：承蒙教誨說，『歸源之性沒有差別，但達到目的的方便之門卻有很多。』什麼是『歸源之性』？ 師父說：『你問我答。』 學人問：『什麼是方便之門？』 師父說：『你答我問。』 學人問：『如何趨向（歸源之性）？』 師父說：『（你這是）顛倒做什麼？』 又有僧人問：『一身即是無量身，無量身即是一身，什麼是無量身？』 師父說：『一身。』 學人說：『如此說來，昔日靈山（釋迦牟尼佛說法之地）今日得以親眼目睹。』 師父說：『理應如此。』 又說：『三世諸佛（過去、現在、未來一切佛）一時證明上座（指在座的僧人）。上座且作何理解？若能理解，則時間不遷流，沒有絲毫可以移動改變。』為什麼呢？因為過去、未來、現在這三際就是上座，上座卻又並非這三際。澤霖大海，滴滴皆滿；一塵空性，法界全收。珍重！』 第三會，師父上堂說法，有僧人問：『四眾（比丘、比丘尼、優婆塞、優婆夷）雲集，人天（人和天人）恭敬，親眼目睹您的尊顏，愿您宣講般若（智慧）。』 師父說：『分明記取。』 學人說：『師父宣講妙法，祝願國王萬歲，人民安樂。』 師父說：『誰告訴你的？』 學人說：『本來如此。』 師父說：『你很靈敏。』 又有僧人問：『三世諸佛不知有，貍奴白牯（貓和牛）卻知有。既然是三世諸佛，為什麼反而不知有？』 師父說：『卻是你知道有。』 學人問：『貓和牛為什麼反而知道有？』 師父說：『你從哪裡見到三世諸佛？』 又有僧人問：『承蒙教誨說，『眼不見色塵（視覺對像），意不知諸法（各種事物）。』什麼是眼不見色塵？』 師父說：『卻是耳見。』 學人問：『什麼是意不知諸法？』 師父說：『眼知。』 學人說：『如此說來，見聞之路斷絕，聲色卻喧鬧依舊。』 師父說：『誰告訴你的？』 又說：『一切問答，如同針鋒相對，沒有絲毫的參差不齊。事無不通，理無不備。正因為一切言語，一切三昧（禪定），橫豎深淺，隱顯去來，都是諸佛實相之門。只據如今一時驗證。珍重！』 第四會，師父上堂，舉例說明

【English Translation】 English version Question: I have heard it said, 'Returning to the source, the nature is without difference, but there are many expedient gates to reach the goal.' What is 'returning to the source nature'? The Master said: 'You ask, I answer.' The student asked: 'What are the expedient gates?' The Master said: 'You answer, I ask.' The student asked: 'How to approach (the returning to the source nature)?' The Master said: 'What are you doing with this reversal?' Another monk asked: 'One body is immeasurable bodies, immeasurable bodies are one body. What is immeasurable bodies?' The Master said: 'One body.' The student said: 'In that case, today we can personally witness the Vulture Peak (where Shakyamuni Buddha preached) of the past.' The Master said: 'It should be so.' It is also said: 'The Buddhas of the three times (past, present, and future Buddhas) simultaneously certify the senior seat (referring to the monks present). How does the senior seat understand this? If one understands, then time does not flow, and there is nothing that can be moved or changed.' Why? Because the three junctures of past, future, and present are the senior seat, yet the senior seat is not these three junctures. The rain nourishes the great sea, every drop fills it; a single dust particle embodies emptiness, encompassing the entire Dharma realm. Treasure this!' At the third gathering, the Master ascended the platform to preach. A monk asked: 'The four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) gather, humans and devas (humans and celestial beings) are respectful, and we have the honor of seeing your venerable face. We wish you to expound on prajna (wisdom).' The Master said: 'Clearly remember this.' The student said: 'The Master expounds the wonderful Dharma, may the king live forever, and the people be at peace.' The Master said: 'Who told you that?' The student said: 'It is naturally so.' The Master said: 'You are very clever.' Another monk asked: 'The Buddhas of the three times do not know it, but the cat and the cow know it. Since they are the Buddhas of the three times, why do they not know it?' The Master said: 'It is you who know it.' The student asked: 'Why do the cat and the cow know it?' The Master said: 'Where did you see the Buddhas of the three times?' Another monk asked: 'I have heard it said, 'The eye does not see form-dust (visual objects), and the mind does not know all dharmas (all things).' What is 'the eye does not see form-dust'?' The Master said: 'It is the ear that sees.' The student asked: 'What is 'the mind does not know all dharmas'?' The Master said: 'The eye knows.' The student said: 'In that case, the path of seeing and hearing is cut off, but sounds and sights are still noisy.' The Master said: 'Who told you that?' It is also said: 'All questions and answers are like the meeting of needle points, without the slightest discrepancy. There is nothing that is not understood, and no principle that is not complete. Precisely because all words, all samadhis (meditative states), horizontal and vertical, deep and shallow, hidden and manifest, going and coming, are the gate to the true nature of all Buddhas. Just verify it at this moment. Treasure this!' At the fourth gathering, the Master ascended the platform and gave an example

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。古人云。如何是禪三界綿綿。如何是道十方浩浩。因什麼道三界綿綿。何處是十方浩浩底道理。要會么。塞卻眼塞卻耳塞卻舌身意。無空闕處無轉動處。上座作么會。橫亦不得豎亦不得。縱亦不得奪亦不得。無用心處亦無施設處。若如是會得始會法門絕擇。一切言語絕滲漏。曾有一僧問。作么是絕滲漏底語。向他道。口似鼻孔甚好上座。如此會自然不通風去。如識得盡十方世界是金剛眼睛。無事珍重。第五會師上堂有僧問云。天下太平大王長壽如何是王。師云。日曉月明。學云。如何領會。師云。誰是學人。又云。天下太平大王長壽。國土豐樂無諸患難。此是佛語古不易今。不遷一言。可以定古定今。會取好諸上座。又僧問。承古有言。有物先天地無形本寂寥。如何是有物先天地。師云。非同合。學云。如何是無形本寂寥。師云。誰問先天地。學云。恁么即隨靜林間獨自游。師云。亂道作么。又云。佛法不是遮個道理。要會么。言發非聲色前不物始會。天下太平大王長壽。久立珍重。第六會師上堂示眾云。佛法現成。一切具足。古人道。圓同太虛無欠無餘。若如是且誰欠誰剩誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。上座因什麼得成東西南北。若會得

自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相觸目皆形。般若無知對緣而照。一時徹底會取好。諸上座。出家兒合作么生。此是本有之理未為分外。識心達本源故號為沙門。若識心皎皎地。實無絲豪障礙。上座久立珍重。第七會師上堂有僧問。欲入無為海先乘般若船。如何是般若船。師云。常無所住。如何是無為海。師云。且會般若船。又僧問。古德云。登天不借梯。遍地無行路。如何是登天不假梯。師云。不遺絲髮地。學云。如何是遍地無行路。師云。適來向爾道什麼。師又云。百千三昧門百千神通門百千妙用門。盡不出得般若海中。何以故。為于無住本建立諸法。所以道。生滅去來邪正動靜千變萬化。是諸佛大定門無過於此。諸上座。大家究取增于佛法壽命珍重。第八會師上堂有僧問。世尊有正法眼付囑摩訶迦葉。只如迦葉在賓缽羅窟。未審付囑何人。師云。教我向誰說。學云。恁么即靈山付囑不異今日。師云。爾什麼處見靈山。又僧問。凈慧寶印。和尚親傳。未審今日一會當付何人。師云。鼕鼕鼓一頭打兩頭鳴。學云。恁么即千聖同儔古今不異。師云。禪河浪靜尋水迷源。又僧清遇云。帝王請命師赴王恩。般若會中請師舉唱。師云。分明記取。學云恁么即雲臺寶網同演妙音。師云。清遇何在。學云

【現代漢語翻譯】 現代漢語譯本 自然顯現的見聞覺知之路已經斷絕。一切諸法都在眼前顯現。為什麼會這樣呢？因為法身沒有固定的相，所見所觸都是它的顯現；般若沒有固定的知，而是隨著因緣而照見。如果能一時徹底領會這些，那就好了。各位禪師，出家人應該如何修行呢？這就是本有的真理，並非額外的追求。因為認識到心，通達本源，所以被稱為『沙門』（Śrāmaṇa，意為勤息，指勤修戒定慧，息滅貪嗔癡的出家人）。如果能清楚地認識到自己的心，實際上沒有任何障礙。各位禪師，站立很久了，請珍重。第七次集會，禪師升座說法，有僧人問：『想要進入無為海（Asaṃskṛta，指沒有生滅造作的涅槃境界），首先要乘坐般若船（Prajñā，指智慧）。什麼是般若船？』禪師說：『常無所住（指不住于任何事物）。』僧人又問：『什麼是無為海？』禪師說：『先體會般若船吧。』又有僧人問：『古德說：『登天不借梯，遍地無行路。』什麼是登天不借梯？』禪師說：『不遺漏一絲一毫。』僧人學著問：『什麼是遍地無行路？』禪師說：『剛才我對你說了什麼？』禪師又說：『百千三昧門（Samādhi，指禪定），百千神通門（Abhijñā，指通過修行獲得的超自然能力），百千妙用門，都不能超出般若海。』為什麼呢？因為在無住的根本上建立一切諸法。所以說，生滅、去來、邪正、動靜、千變萬化，都是諸佛的大定門，沒有比這更殊勝的了。各位禪師，大家深入研究，增長佛法壽命，請珍重。 第八次集會，禪師升座說法，有僧人問：『世尊（Śākyamuni，指釋迦牟尼佛）有正法眼（指能正確認識佛法的智慧）付囑（指交付）給摩訶迦葉（Mahākāśyapa，指釋迦牟尼佛的大弟子）。那麼迦葉在賓缽羅窟（Pipphaliguhā，指迦葉尊者居住的山洞），要付囑給誰呢？』禪師說：『教我向誰說呢？』僧人學著說：『這樣說來，靈山（Gṛdhrakūṭa，指釋迦牟尼佛說法的地方）的付囑和今天沒有什麼不同。』禪師說：『你在哪裡見到靈山了？』又有僧人問：『凈慧寶印（指清凈智慧的印記），和尚親自傳授。那麼今天這次集會要付囑給誰呢？』禪師說：『鼕鼕地敲鼓，敲一頭，兩頭都響。』僧人學著說：『這樣說來，千聖（指過去的聖人）都一樣，古今沒有什麼不同。』禪師說：『禪河（指禪定的河流）平靜，尋找水源就迷失了。』又有僧人清遇說：『帝王（指皇帝）的老師赴王恩，在般若會中請禪師開示。』禪師說：『分明地記住。』僧人學著說：『這樣說來，雲臺寶網（指裝飾華麗的雲臺）一同演奏美妙的聲音。』禪師說：『清遇在哪裡？』僧人學著說：

【English Translation】 English version The path of naturally arising seeing, hearing, awareness, and knowing is cut off. All dharmas (Dharma, meaning teachings or phenomena) appear right before us. Why is this so? Because the Dharmakāya (Dharmakāya, meaning the body of the Dharma, the ultimate reality) has no fixed form; everything we see and touch is its manifestation. Prajñā (Prajñā, meaning wisdom) has no fixed knowledge; it illuminates according to conditions. If one can thoroughly understand these at once, that would be good. Venerable monks, what should a renunciant (referring to a monk) do? This is the inherent truth, not something extra to seek. Because one recognizes the mind and penetrates to the source, one is called a 『Śrāmaṇa』 (Śrāmaṇa, meaning one who strives, referring to a monk who diligently cultivates precepts, concentration, and wisdom, and extinguishes greed, anger, and delusion). If one can clearly recognize one's own mind, there are actually no obstacles whatsoever. Venerable monks, you have been standing for a long time, please take care. At the seventh assembly, the master ascended the Dharma seat and a monk asked: 『To enter the Asaṃskṛta sea (Asaṃskṛta, meaning the unconditioned state of Nirvana), one must first board the Prajñā boat (Prajñā, meaning wisdom). What is the Prajñā boat?』 The master said: 『Constantly dwell nowhere (referring to not being attached to anything).』 The monk then asked: 『What is the Asaṃskṛta sea?』 The master said: 『First experience the Prajñā boat.』 Another monk asked: 『An ancient worthy said: 『Climbing to heaven requires no ladder, there is no path to walk on the ground.』 What is climbing to heaven without a ladder?』 The master said: 『Not omitting a single hair.』 The monk imitated and asked: 『What is there being no path to walk on the ground?』 The master said: 『What did I just tell you?』 The master also said: 『Hundreds of thousands of Samādhi gates (Samādhi, meaning meditative concentration), hundreds of thousands of Abhijñā gates (Abhijñā, meaning supernormal powers attained through cultivation), hundreds of thousands of wondrous function gates, all cannot go beyond the Prajñā sea.』 Why? Because all dharmas are established on the basis of non-dwelling. Therefore, it is said that birth and death, coming and going, right and wrong, movement and stillness, a myriad of transformations, are all the great Samādhi gate of the Buddhas, and nothing surpasses this. Venerable monks, let us all deeply investigate, increase the lifespan of the Dharma, please take care. At the eighth assembly, the master ascended the Dharma seat and a monk asked: 『The World Honored One (Śākyamuni, referring to the Buddha) has the true Dharma eye (referring to the wisdom to correctly recognize the Dharma) entrusted to Mahākāśyapa (Mahākāśyapa, referring to the Buddha's great disciple). Then, in Pipphaliguhā (Pipphaliguhā, referring to the cave where Kāśyapa resided), to whom will Kāśyapa entrust it?』 The master said: 『Who should I tell?』 The monk imitated and said: 『In that case, the entrustment at Gṛdhrakūṭa (Gṛdhrakūṭa, referring to the place where the Buddha taught) is no different from today.』 The master said: 『Where did you see Gṛdhrakūṭa?』 Another monk asked: 『The pure wisdom seal, the abbot personally transmitted. Then, to whom will this assembly today be entrusted?』 The master said: 『Beat the drum, strike one end, and both ends sound.』 The monk imitated and said: 『In that case, the thousands of sages (referring to past sages) are the same, and there is no difference between ancient and modern times.』 The master said: 『The Zen river (referring to the river of meditation) is calm, and searching for the source leads to confusion.』 Then the monk Qingyu said: 『The emperor's (referring to the emperor) teacher attends to the emperor's grace, and requests the master to expound in the Prajñā assembly.』 The master said: 『Clearly remember.』 The monk imitated and said: 『In that case, the jeweled net on the cloud platform (referring to the ornate cloud platform) together plays wonderful sounds.』 The master said: 『Where is Qingyu?』 The monk imitated and said:

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。法王法如是。師云。阿誰證明。又云。靈山付囑分明。諸上座一時驗取。若驗得更無別理。只是如今。譬如太虛日明云暗山河大地一切有為世界悉皆明現。乃至無為亦復如是。世尊付囑迄至於今。並無絲豪差別。更付阿誰。所以祖師道。心自本來心。本心非有法。法法有本心。非心非本法。此是靈山付囑榜樣。諸上座徹底會取好。莫虛度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第佛法興隆。若非國王恩力焉得如此。若要報恩應須明徹道眼入般若性海始得。久立珍重。第九會師上堂有僧問。承先德云。人空法亦空。二相本來同。如何是二相本來同。師云。山河大地。學云。不會乞師方便。師云。什麼處是不方便處。又僧問。承教有言。心清凈故法界清凈。如何是清凈心。師云迦陵頻伽共命之鳥。學云。心與法界是一是二。師云。爾自問別人問。師又云。大道廓然詎齊今古。無名無相是法是修。良由法界無邊心亦無際。無事不彰。無言不顯。如是會得喚作般若。現前理極同真際一切山河大地森羅萬象墻壁瓦礫。並無絲毫可得虧闕。無事久立珍重。第十會師上堂有僧問。承師有言。九天擎玉印七佛兆前心。如何是印。師云。不露文。如何是心。師云。爾名安嗣。又云。法界性海如

【現代漢語翻譯】 現代漢語譯本 法王之法本應如此。 師父說：『誰來證明？』 又說：『靈山（Grdhrakuta，佛陀說法之地）的付囑是如此分明，各位上座一時驗證便知。』 若是驗證之後再無其他道理，便只是如今這樣。 譬如太虛空中，日光照耀，雲朵昏暗，山河大地一切有為世界都清晰顯現。 乃至無為之境也是如此。 世尊的付囑直到如今，並無絲毫差別。 更要交付給誰呢？ 所以祖師說：『心自本來心，本心非有法。法法有本心，非心非本法。』 這就是靈山付囑的榜樣。 各位上座徹底領會才好，莫要虛度時光。 國王的恩情難以報答，諸佛的恩情難以報答，父母師長的恩情難以報答，十方施主的恩情難以報答。 更何況建立如此次第，佛法興隆。 若非國王的恩德力量，怎能如此？ 若要報恩，應當明徹道眼，進入般若（Prajna，智慧）性海才能做到。 久站了，珍重。 第九會，師父上堂說法，有僧人問：『承蒙先德說：人空法亦空，二相本來同。如何是二相本來同？』 師父說：『山河大地。』 學僧說：『不會，乞求師父方便開示。』 師父說：『什麼地方是不方便之處？』 又有僧人問：『承蒙教誨說：心清凈故法界清凈。如何是清凈心？』 師父說：『迦陵頻伽（Kalavinka，妙音鳥）共命之鳥。』 學僧說：『心與法界是一是二？』 師父說：『你自問還是別人問？』 師父又說：『大道廓然，豈止於今古。無名無相，是法是修。』 正因為法界無邊，心也無際。 無事不彰顯，無言不顯現。 如此領會便可稱作般若。 現前之理極盡，同於真際，一切山河大地，森羅萬象，墻壁瓦礫，並無絲毫虧欠。 無事，久站了，珍重。 第十會，師父上堂說法，有僧人問：『承蒙師父說：九天擎玉印，七佛兆前心。如何是印？』 師父說：『不露文。』 如何是心？ 師父說：『你名叫安嗣。』 又說：『法界性海如』

【English Translation】 English version The Dharma of the Dharma King should be like this. The Master said, 'Who will prove it?' He also said, 'The entrustment at Grdhrakuta (Vulture Peak Mountain, where the Buddha preached) is so clear; all of you senior monks should verify it at once.' If, after verification, there is no other principle, then it is just like this now. For example, in the vast emptiness, the sunlight shines, the clouds are dim, and all the conditioned worlds of mountains, rivers, and the great earth are clearly manifest. Even the unconditioned realm is also like this. The World Honored One's entrustment until now has not changed in the slightest. To whom else should it be entrusted? Therefore, the Patriarch said, 'The mind is originally the mind itself; the original mind is not a Dharma. Every Dharma has its original mind; it is neither mind nor original Dharma.' This is the model of the entrustment at Grdhrakuta. All of you senior monks should thoroughly understand it; do not waste time. The kindness of the king is difficult to repay, the kindness of the Buddhas is difficult to repay, the kindness of parents and teachers is difficult to repay, and the kindness of the benefactors of the ten directions is difficult to repay. Moreover, establishing such an order, the flourishing of the Buddha Dharma. If it were not for the king's kindness and power, how could it be like this? If you want to repay the kindness, you must clearly see through the eye of the Tao and enter the Prajna (wisdom) nature sea to achieve it. I have been standing for a long time, take care. The ninth assembly, the Master ascended the hall to preach, and a monk asked, 'I have heard from the previous virtuous ones that people are empty and Dharma is also empty; the two aspects are originally the same. What is the original sameness of the two aspects?' The Master said, 'Mountains, rivers, and the great earth.' The student monk said, 'I don't understand; I beg the Master to conveniently explain.' The Master said, 'Where is the inconvenient place?' Another monk asked, 'I have heard from the teachings that the mind is pure, therefore the Dharma realm is pure. What is the pure mind?' The Master said, 'Kalavinka (a mythical bird with a beautiful voice) and the Jivamkara bird (a bird with one body and two heads).' The student monk said, 'Are the mind and the Dharma realm one or two?' The Master said, 'Are you asking yourself or are others asking?' The Master also said, 'The Great Way is vast and boundless; it is not limited to the present or the past. It is without name or form; it is Dharma and it is practice.' Precisely because the Dharma realm is boundless, the mind is also limitless. Nothing is not manifested, and nothing is not revealed. To understand in this way can be called Prajna. The present principle is exhaustive, the same as the true reality, all the mountains, rivers, and the great earth, the myriad phenomena, walls, tiles, and rubble, without the slightest deficiency. Nothing more, I have been standing for a long time, take care. The tenth assembly, the Master ascended the hall to preach, and a monk asked, 'I have heard from the Master that the nine heavens hold up the jade seal, and the seven Buddhas foreshadow the previous mind. What is the seal?' The Master said, 'It does not reveal the inscription.' What is the mind?' The Master said, 'Your name is An Si.' He also said, 'The Dharma realm nature sea is like'

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函如蓋如鉤如鎖。如金與金色。位位皆齊無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去法法皆到底。不是上來問個如何若何便是。不問時便非。在長連床上坐時是有。不坐時是無。只如諸方老宿言教在世。如恒河沙。如來一大藏經卷卷皆說佛理。句句盡言佛心。因什麼得不會去。若一向纖絡言教意識解會。饒上座經塵沙劫亦不能得徹。此喚作顛倒知見識心活計。並無得力處。此蓋為根腳下不明。若究盡諸佛法源。河沙大藏一時現前。不欠絲豪不剩絲豪。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫草木叢林常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座。大家究取令法久住世間。增益人天壽命。國王安樂無事。久立珍重。第十一會師上堂。舉古人云。吾有一言。天上人間若人不會綠水清山。且作么生是一言底道理。古人語須是曉達始得。若是將言而名于言。未有個會處。良由究盡諸法根蒂。始會一言。不是一言半句思量解會喚作一言若會言語道斷心行處滅。始到古人境界。亦不是閉目藏睛暗睹無所見喚作言語道斷。且莫賺會。佛法不是遮個道理。要會么。假饒經塵沙劫說。亦未曾有半句到。諸上坐經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言空勞心

【現代漢語翻譯】 現代漢語譯本：函如蓋、如鉤、如鎖。（比喻事物之間的關係緊密相連）如同黃金與金色的光澤。（比喻本體與現象之間不可分割）每一處都完全一致，沒有絲毫的差別。（強調平等性）不相混淆，不是一，也不是異，不是同，也不是不同。（破除二元對立）如果迴歸到真實的境地，那麼一切法都能徹底明白。（強調實證的重要性）不是像你們這樣上來問個『如何』、『若何』就能明白的。（批評口頭禪）不問的時候就好像什麼都沒有，在長連床上坐著的時候好像是有的，（批評形式主義）就像各地的老修行，他們的言教流傳於世，多如恒河沙數。（比喻數量極多）如來的一大藏經，每一卷都在說佛理，每一句都在說佛心。（讚歎佛經的價值）為什麼你們就不能領會呢？如果一味地在言教的細枝末節上用意識去理解，即使上座你經歷了塵沙劫那麼長的時間，也不能徹底明白。（批評執著于文字）這叫做顛倒知見，是識心的活計，沒有任何益處。（指出問題的根源）這都是因為根基不穩固。如果能徹底探究諸佛的法源，那麼如同恒河沙數的大藏經就會一時顯現在你面前，不缺少一絲一毫，也不多餘一絲一毫。（強調回歸本源的重要性）諸佛時常出世，時常說法度人，從未間斷。（讚歎諸佛的慈悲）乃至猿猴的啼叫、鳥兒的鳴叫、草木叢林，都在幫助上座你啓發機智，沒有一時不在為你服務。（強調一切皆是佛法）有如此奇特之處，可惜啊！諸位上座，大家努力探究，使佛法長久住世，增益人天壽命，國王安樂無事。（勸勉大眾）久站了，珍重！ 第十一會師上堂。舉古人云：『吾有一言，天上人間若人不會綠水清山。』且作么生是一言底道理？（引用古語，提出問題）古人的話必須是理解通達才能明白。（強調理解的重要性）如果只是用言語來解釋言語，那就永遠無法領會。（批評語言的侷限性）只有徹底探究諸法的根源，才能明白這一句話。（強調實證的重要性）不是用一言半句的思量來理解就叫做明白。（批評思辨）如果能領會到言語道斷、心行處滅的境界，才能到達古人的境界。（指出修行的目標）也不是閉著眼睛、藏著視線，什麼都看不到就叫做言語道斷。（批評盲修瞎煉）不要被迷惑了！佛法不是這個道理。（強調正見的重要性）想要明白嗎？即使經過塵沙劫那麼長的時間來說，也沒有半句說到點子上。（強調語言的侷限性）諸位上座，即使經過塵沙劫那麼長的時間不說，也沒有缺少半句。（強調自性具足）應該徹底領會才能明白。（強調實證的重要性）如果像這樣斟酌名言，只會白費心力。

【English Translation】 English version: Like a lid, like a hook, like a lock. (Metaphor for the close connection between things) Like gold and the color of gold. (Metaphor for the inseparability between the essence and the phenomenon) Every position is completely equal, without the slightest difference. (Emphasizing equality) Not mixed up, not one, not different, not the same, not separate. (Breaking the dualistic opposition) If you return to the real ground, then all dharmas can be thoroughly understood. (Emphasizing the importance of practical experience) It's not like you come up and ask 'how' or 'what' to understand. (Criticizing verbalism) When you don't ask, it's like nothing is there; when you sit on the long bench, it seems like something is there. (Criticizing formalism) Just like the old practitioners in various places, their teachings are spread throughout the world, as numerous as the sands of the Ganges. (Metaphor for a very large number) The Tathagata's great Tripitaka, every volume speaks of Buddhist principles, every sentence speaks of the Buddha's mind. (Praising the value of the Buddhist scriptures) Why can't you understand? If you only use consciousness to understand the details of the teachings, even if you, the senior monk, go through as many kalpas as there are sands, you will not be able to understand thoroughly. (Criticizing attachment to words) This is called inverted knowledge and views, the livelihood of the discriminating mind, with no benefit at all. (Pointing out the root of the problem) This is all because the foundation is not solid. If you can thoroughly investigate the source of all Buddhas' Dharma, then the great Tripitaka, as numerous as the sands of the Ganges, will appear before you at once, not lacking a single thread, nor superfluous by a single thread. (Emphasizing the importance of returning to the source) The Buddhas constantly appear in the world, constantly teach the Dharma and liberate people, never ceasing. (Praising the compassion of the Buddhas) Even the cries of monkeys, the songs of birds, the forests of grass and trees, are helping you, the senior monk, to inspire wisdom, never not serving you. (Emphasizing that everything is Dharma) There is such a wonderful place, what a pity! All you senior monks, work hard to investigate, so that the Dharma may abide in the world for a long time, increase the lifespan of humans and gods, and the king may be peaceful and have nothing to do. (Exhorting the assembly) Standing for a long time, take care! The eleventh assembly, the master ascends the hall. Quoting an ancient saying: 'I have a word, if people in heaven and on earth do not understand the green waters and clear mountains.' Then what is the meaning of this one word? (Quoting an ancient saying, raising a question) The words of the ancients must be understood thoroughly to be understood. (Emphasizing the importance of understanding) If you only use words to explain words, then you will never be able to understand. (Criticizing the limitations of language) Only by thoroughly investigating the root of all dharmas can you understand this one word. (Emphasizing the importance of practical experience) It is not called understanding if you use a word or two of thought to understand. (Criticizing speculation) If you can understand the state of the cessation of words and the extinction of mental activity, then you can reach the realm of the ancients. (Pointing out the goal of practice) It is not called the cessation of words if you close your eyes, hide your sight, and see nothing. (Criticizing blind practice) Don't be deceived! The Buddha's Dharma is not this principle. (Emphasizing the importance of right view) Want to understand? Even if you speak for as many kalpas as there are sands, you have not said half a sentence to the point. (Emphasizing the limitations of language) All you senior monks, even if you don't speak for as many kalpas as there are sands, you have not lacked half a sentence. (Emphasizing that the self-nature is complete) You must thoroughly understand to understand. (Emphasizing the importance of practical experience) If you deliberate on names and words like this, you will only waste your mind.

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力並無用處。與諸上座相共證明。後學初心速須究取。久立珍重。第十二會師上堂有僧問。髑髏常幹世界鼻孔摩觸家風。如何是髑髏常幹世界。師云。更待答話在。學云。如何是鼻孔摩觸家風。師云。時復舉一遍。又僧問。一人執炬自盡其身。一人抱冰橫屍于路。此二人阿誰辨道。師云。不遺者。學云。不會乞師指示。師云。爾名敬新。學云。未審還有人證明也無。師云有。學云。什麼人證明。師云。敬新證明。又僧問。牛頭未見四祖時如何。師云。異境靈蹤睹者皆羨。僧又云。見后如何。師云。適來向爾道什麼。又僧問。承古有言。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師云。崑崙奴著鐵褲打一棒行一步。學云。恁么即石人木人齊應諾也。師云。爾還聞么。又云。諸佛法門時常如是。譬如大海千波萬浪。未曾暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。宗三世於一毛端。圓古今於一念。應須徹底明達始得。不是問一則語記一轉話巧作道理。風雲水月四六八對。便當佛法。莫自賺諸上座究竟無益。若徹底會去實無可隱藏。無剎不彰。無塵不現。直下凡夫位齊諸佛。不用纖豪氣力。一時會取好。無事久立珍重。開寶四年辛未華頂西峰忽摧聲震一山。師曰。吾非久矣

【現代漢語翻譯】 現代漢語譯本 力量並沒有用處。與各位上座一同證明。後學初學者要快速探究領會。久站了，珍重。第十二會，師父上堂說法，有僧人問：『骷髏常幹世界，鼻孔摩觸家風，如何是骷髏常幹世界？』師父說：『還要等待回答嗎？』僧人說：『如何是鼻孔摩觸家風？』師父說：『時常再舉一遍。』又有僧人問：『一人執持火炬自焚其身，一人抱著冰塊橫屍于路，這二人誰能辨明真道？』師父說：『不遺漏者。』僧人說：『不明白，乞求師父指示。』師父說：『你名叫敬新。』僧人說：『不知是否有人能證明？』師父說：『有。』僧人說：『什麼人能證明？』師父說：『敬新能證明。』又有僧人問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？』師父說：『奇異的境界和靈異的軌跡，見到的人都羨慕。』僧人又問：『見后如何？』師父說：『剛才我對你說了什麼？』又有僧人問：『承蒙古人有言：敲打虛空，鳴觳觳，石人木人，齊聲應諾。六月降雪，紛紛飄落，此是如來大圓覺。如何是敲打虛空的？』師父說：『崑崙奴穿著鐵褲，打一棒走一步。』僧人說：『如此說來，石人木人就都一起應諾了？』師父說：『你還聽見了嗎？』師父又說：『諸佛的法門時常如此，譬如大海，千波萬浪，未曾暫時停住，未曾暫時存在，未曾暫時不存在，浩浩蕩蕩地光明自在。宗括三世於一毛端，圓融古今於一念。應當徹底明達才能領會，不是問一句語錄，記一句轉語，巧作道理，風雲水月，四六八對，便當作是佛法。不要自欺欺人，各位上座，這樣做究竟沒有益處。如果徹底領會，實在沒有什麼可以隱藏，沒有哪個剎土不彰顯，沒有哪個微塵不顯現。當下凡夫的地位就與諸佛平等，不用花費絲毫氣力，一時領會最好。』沒有事了，久站了，珍重。開寶四年辛未年，華頂西峰忽然崩摧，聲音震動整個山。師父說：『我離去不遠了。』

【English Translation】 English version Strength is of no use. Together with all the senior monks, let us verify this. Those who are new to learning must quickly investigate and grasp it. I have been standing for a long time, take care. At the twelfth assembly, the master ascended the platform and a monk asked: 'A skull constantly dries the world, a nostril caresses the family tradition. What is a skull constantly drying the world?' The master said: 'Are you still waiting for an answer?' The monk said: 'What is a nostril caressing the family tradition?' The master said: 'Repeat it again from time to time.' Another monk asked: 'One person holds a torch and immolates himself, another person embraces ice and lies dead on the road. Which of these two can discern the true path?' The master said: 'The one who does not omit.' The monk said: 'I do not understand, I beg the master to instruct me.' The master said: 'Your name is Jingxin (敬新, Respect New).' The monk said: 'I do not know if there is anyone who can prove it?' The master said: 'Yes.' The monk said: 'Who can prove it?' The master said: 'Jingxin (敬新, Respect New) can prove it.' Another monk asked: 'What was Niu Tou (牛頭, Ox Head, referring to Chan Master Fa Rong) like before he met the Fourth Patriarch (四祖, Fourth Ancestor, referring to Daoxin)?' The master said: 'Strange realms and spiritual traces, those who see them all admire.' The monk then asked: 'What is it like after seeing him?' The master said: 'What did I just say to you?' Another monk asked: 'It is said of old: Knocking on the void, making a 'gulu gulu' sound, stone men and wooden men, all respond in unison. In the sixth month, snow falls and flutters down, this is the great perfect enlightenment of the Tathagata. What is knocking on the void?' The master said: 'A Kunlun slave (崑崙奴, Kunlun slave) wearing iron pants, takes a step with each strike.' The monk said: 'In that case, the stone men and wooden men all respond in unison?' The master said: 'Did you hear it?' The master also said: 'The Dharma gate of all Buddhas is always like this, like the great ocean, with thousands of waves, never temporarily stopping, never temporarily existing, never temporarily not existing, vast and free with light. It encompasses the three worlds in a single hair, and harmonizes the past and present in a single thought. One must thoroughly understand it to grasp it, not just asking about a saying from a recorded discourse, remembering a turning phrase, cleverly making up reasons, wind, clouds, water, moon, four-six-eight pairs, and then considering it to be the Buddha Dharma. Do not deceive yourselves, all of you senior monks, doing so is ultimately of no benefit. If you thoroughly understand it, there is really nothing to hide, no land that does not manifest, no dust that does not appear. Instantly, the position of ordinary people is equal to that of all Buddhas, without spending the slightest effort, it is best to understand it at once.' There is nothing more to say, I have been standing for a long time, take care. In the Xinwei year of the fourth year of Kaibao, the West Peak of Huading (華頂, Huading) suddenly collapsed, the sound shook the entire mountain. The master said: 'I am not far from leaving.'

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。明年六月大星隕于峰頂林木變白。師乃示疾于蓮華峰。參問如常。二十八日集眾言別。跏趺而逝。壽八十二。臘六十五。

杭州報恩寺慧明禪師。姓蔣氏。幼出家三學精練。志探玄旨。乃南遊于閩越間。歷諸禪會莫契本心。后至臨川謁凈慧禪師。師資道合。尋回鄞水大梅山庵居。時吳越部內禪學者雖盛。而以玄沙正宗置之閫外。師欲整而導之一日有二禪客到。師問曰。上座離什麼處。曰都城。師曰。上座離都城到此山。則都城少上座此山剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。其二禪客不能對。新到僧問。如何是大梅主。師曰。阇梨今日離什麼處。僧無對。師尋遷於天臺山白沙卓庵。時有朋彥上座。博學強記來訪師敵論宗乘。師曰。言多去道遠矣。今有事借問。只如從上諸聖及諸先德。還有不悟者也無。朋彥曰。若是諸聖先德豈不有悟者哉。師曰。一人發真歸源十方虛空悉皆消殞。今天臺山嶷然。如何得消殞去。朋彥不知所措。自是他宗泛學來者皆服膺矣。漢乾祐中吳越忠懿王延入王府問法。命住資崇院。師盛談玄沙宗一大師及地藏法眼宗旨臻極。王因命翠巖令三等諸禪匠及城下名公定其勝負。天龍禪師問曰。一切諸佛及佛法皆從此經出。未審此經從何而出。師曰。道什麼。天龍方

【現代漢語翻譯】 現代漢語譯本：明年六月，一顆大星將隕落在峰頂，林木也會因此變白。禪師於是示現疾病，住在蓮華峰。前來參訪請教的人和往常一樣。二十八日，他召集眾人告別，然後結跏趺坐而逝。享年八十二歲，僧臘六十五年。

杭州報恩寺的慧明禪師，姓蔣。他從小出家，精通三學，立志探究玄妙的旨意。於是南遊到閩越一帶，遍訪各處禪會，但始終沒有契合本心。後來到了臨川，拜謁凈慧禪師，兩人師資相合。不久后，他回到鄞水的大梅山結庵隱居。當時吳越地區禪學雖然興盛，但卻將玄沙正宗置之不顧。禪師想要匡正並引導他們，有一天來了兩位禪客。禪師問道：『上座從什麼地方來？』他們回答說：『都城。』禪師說：『上座從都城來到這座山，那麼都城就少了上座，而這座山就多了上座。多了就說明心外有法，少了就說明心法不周全。說得有道理就留下，說不出來就請回吧。』兩位禪客無法回答。一位新來的僧人問道：『如何是大梅山的主人？』禪師說：『阇梨（Acarya，梵語，意為導師）今天從什麼地方來？』僧人無言以對。禪師隨後遷居到天臺山的白沙，在那裡搭了個簡陋的庵居住。當時有個叫朋彥的上座，博學強記，前來拜訪禪師，想要辯論宗乘。禪師說：『說得越多離道越遠。現在我有個問題想請教，就像從前的諸位聖人和先德，難道還有沒有開悟的嗎？』朋彥說：『如果是諸位聖人和先德，怎麼會沒有開悟的呢？』禪師說：『一人發真歸源，十方虛空都會消殞。今天天臺山依然聳立，怎麼會消殞呢？』朋彥不知所措。從此以後，那些從其他宗派泛泛學習而來的人都心悅誠服了。漢乾祐年間，吳越忠懿王邀請他到王府說法，並命他住在資崇院。禪師大力宣揚玄沙宗（Xuan Sha Sect）一大師（Yi Da Shi）及地藏法眼（Di Zang Fa Yan）的宗旨，達到了極致。忠懿王於是命令翠巖令（Cui Yan Ling）等禪匠以及城下的名公來評定他們的勝負。天龍禪師問道：『一切諸佛以及佛法都從此經而出，不知此經是從何而出的？』禪師說：『說什麼？』天龍禪師方

【English Translation】 English version: In the sixth month of the following year, a large star will fall on the summit, and the trees and forests will turn white. The Master then manifested illness and resided at Lotus Flower Peak. Those who came to inquire and learn were as usual. On the twenty-eighth day, he gathered the assembly to bid farewell, then sat in full lotus posture and passed away. He lived to the age of eighty-two, with sixty-five years as a monk.

Chan Master Huiming of Bao'en Temple in Hangzhou, whose surname was Jiang, became a monk at a young age and was proficient in the Three Studies, determined to explore the profound meaning. He then traveled south to the Min-Yue region, visiting various Chan gatherings, but never found one that resonated with his original mind. Later, he arrived at Linchuan and paid homage to Chan Master Jinghui, where their teacher-student relationship was in harmony. Soon after, he returned to Damei Mountain in Yinshui to live in a hermitage. At that time, although Chan learning was flourishing in the Wu-Yue region, the Xuan Sha Sect (Xuan Sha Sect) was disregarded. The Master wanted to rectify and guide them. One day, two Chan practitioners arrived. The Master asked, 'Where do you come from?' They replied, 'The capital.' The Master said, 'If you come from the capital to this mountain, then the capital has fewer of you, and this mountain has more of you. More means there is dharma outside the mind, and less means the mind-dharma is incomplete. If you can explain the principle, you may stay; if not, please leave.' The two Chan practitioners could not answer. A newly arrived monk asked, 'What is the master of Damei Mountain?' The Master said, 'Where did you, Acarya (Acarya, Sanskrit for teacher), come from today?' The monk was speechless. The Master then moved to Baisha on Mount Tiantai, where he built a simple hermitage. At that time, there was an Upadhyaya (Upadhyaya) named Pengyan, who was learned and had a strong memory. He came to visit the Master, wanting to debate the teachings. The Master said, 'The more you speak, the further you stray from the Way. Now I have a question to ask: Among the past sages and virtuous ones, were there any who were not enlightened?' Pengyan said, 'If they were sages and virtuous ones, how could they not be enlightened?' The Master said, 'When one person realizes their true nature and returns to the source, all the space in the ten directions will vanish. Today, Mount Tiantai still stands tall. How can it vanish?' Pengyan was at a loss. From then on, those who came from other sects with superficial learning were all convinced. During the Qianyou era of the Han Dynasty, King Zhongyi of Wu-Yue invited him to the palace to expound the Dharma and ordered him to reside in Zichong Temple. The Master vigorously promoted the doctrines of Great Master Xuan Sha Sect (Xuan Sha Sect) (Yi Da Shi) and Dizang Fayen (Di Zang Fa Yan), reaching the pinnacle. King Zhongyi then ordered Chan masters such as Cui Yan Ling (Cui Yan Ling) and famous officials from the city to determine their victory or defeat. Chan Master Tianlong asked, 'All Buddhas and the Buddha-dharma come from this sutra. I wonder, where does this sutra come from?' The Master said, 'What are you saying?' Chan Master Tianlong then

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再問。師曰。過也。資嚴長老問。如何是現前三昧。師曰。還聞么。曰某甲不患聾。師曰。果然患聾。師舉雪峰塔銘問老宿云。夫從緣有者始終而成壞。非從緣有者歷劫而長堅。堅之與壞即且置。雪峰只今在什麼處(法眼別云。只今是成是壞)眾皆無對。設有對者亦不能當其徴詰。時群彥弭伏。王大悅命師居之。署圓通普照禪師師上堂謂眾曰。諸人還委得么。莫道語默動靜無非佛事好。且莫錯會。僧問。如何是祖師西來意。師曰。汝還見香臺么。曰某甲未會乞師指示。師曰。香臺也不識。問離卻目前機如何是西來意。師曰。汝何不問曰恁么即委是去也。師曰。也是虛施。問如何是佛法大意。師曰。我見燈明佛本光瑞如此。問如何是學人自己。師曰。特地申問是什麼意。問如何是西來意。師曰。十萬八千真跋涉。直下西來不到東。問如何是第二月。師曰。捏目看華華數朵。見精明樹幾枝枝。

漳州羅漢宣法大師智依。師上堂曰。盡十方世界無一微塵許法與汝作見聞覺知。還信么。然雖如此也須悟始得。莫將為等閑。不見道。單明自己不悟目前。此人只具一隻眼。還會么。僧問。纖塵不立為什麼好醜現前。師曰。分明記取別處問人。問大眾雲集誰是得者。師曰。還曾失么。問如何是佛。師曰。汝是。行腳僧問。如何

【現代漢語翻譯】 現代漢語譯本 再問。師父說：『錯了。』資嚴長老問：『什麼是現前三昧（當下體驗到的禪定狀態）？』師父說：『你聽見了嗎？』長老說：『我沒有耳聾。』師父說：『果然是耳聾。』 師父舉起雪峰塔銘，問一位老修行：『從因緣而生的事物，最終會形成和壞滅；不是從因緣而生的事物，經歷漫長的時間也會長久堅固。堅固和壞滅暫且不論，雪峰（雪峰義存禪師）現在在哪裡？』（法眼禪師另有說法：『現在是成還是壞？』）大家都無言以對。即使有人回答，也不能承受師父的詰問。當時眾多的才俊都沉默不語。王非常高興，請師父住持寺院，署名為圓通普照禪師。師父上堂對大眾說：『你們明白了嗎？不要說言語、沉默、行動、靜止無不是佛事，也不要錯誤理解。』 有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』師父說：『你看見香臺了嗎？』僧人說：『我還不明白，請師父指示。』師父說：『香臺也不認識。』問：『離開眼前的機緣，什麼是西來意？』師父說：『你為什麼不問說，這樣就是明白了？』師父說：『這也是白費力氣。』問：『什麼是佛法大意？』師父說：『我見燈明佛（過去佛）的本光瑞相就是如此。』問：『什麼是學人自己？』師父說：『特意問這個問題是什麼意思？』問：『什麼是西來意？』師父說：『十萬八千里真跋涉，逕直西來不到東。』問：『什麼是第二月（虛幻不實的月亮）？』師父說：『揉眼睛看花，花有幾朵？見精明之樹，有幾枝？』 漳州羅漢宣法大師智依。師父上堂說：『整個十方世界，沒有一微塵許的法可以給你作為見聞覺知。相信嗎？』雖然如此，也必須領悟才能得到。不要把它當作等閑之事。沒聽過嗎？只明白自己，不領悟眼前，這個人只有一隻眼。明白嗎？ 有僧人問：『纖塵不立（一塵不染），為什麼好醜（美與醜）會顯現？』師父說：『分明記住，到別處問人。』問大眾：『大眾雲集，誰是得道者？』師父說：『還曾失去過嗎？』問：『什麼是佛？』師父說：『你就是。』有行腳僧問：『如何……』

【English Translation】 English version Again, the master said, 'Wrong.' Elder Ziyan asked, 'What is the present samadhi (the state of meditative absorption experienced in the present moment)?' The master said, 'Do you hear?' The elder said, 'I am not deaf.' The master said, 'Indeed, you are deaf.' The master raised the inscription on the stupa of Xuefeng (Xuefeng Yicun, a Chan master) and asked an old practitioner, 'Things that arise from conditions will eventually form and decay; things that do not arise from conditions will remain firm and enduring through countless eons. Let's set aside the firm and the decaying for now. Where is Xuefeng now?' (Fayan Chan master had a different saying: 'Is it now forming or decaying?') Everyone was speechless. Even if someone answered, they could not withstand the master's questioning. At that time, many talented individuals were silent. The king was very pleased and invited the master to reside in the temple, bestowing upon him the title of Chan Master Yuantong Puzhao. The master ascended the hall and said to the assembly, 'Do you all understand? Do not say that speech, silence, movement, and stillness are all nothing but Buddha-activities, and do not misunderstand.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)?' The master said, 'Do you see the incense stand?' The monk said, 'I do not understand yet, please instruct me.' The master said, 'You do not even recognize the incense stand.' Asked, 'Apart from the present opportunity, what is the meaning of the coming from the West?' The master said, 'Why don't you ask, "So that is understanding?"' The master said, 'That is also a waste of effort.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'I see the original light and auspicious signs of Dipamkara Buddha (a past Buddha) like this.' Asked, 'What is the student's own self?' The master said, 'What is the meaning of specifically asking this question?' Asked, 'What is the meaning of the coming from the West?' The master said, 'A true journey of one hundred and eight thousand miles, coming straight from the West without reaching the East.' Asked, 'What is the second moon (an illusory moon)?' The master said, 'Rub your eyes and look at the flowers, how many flowers are there? See the tree of clear vision, how many branches are there?' Chan Master Zhiyi of Luohan Monastery in Zhangzhou. The master ascended the hall and said, 'In the entire ten directions of the world, there is not a single particle of dharma that can be given to you as seeing, hearing, awareness, and knowing. Do you believe it?' Even so, you must realize it to obtain it. Do not take it lightly. Have you not heard? Only understanding oneself without realizing the present moment, this person only has one eye. Do you understand?' A monk asked, 'When not a speck of dust is established (utter purity), why do beauty and ugliness appear?' The master said, 'Clearly remember and ask someone else.' Asked the assembly, 'With the assembly gathered, who is the one who has attained?' The master said, 'Have you ever lost it?' Asked, 'What is Buddha?' The master said, 'You are.' A traveling monk asked, 'How...'

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是寶壽家風。師曰。一任觀看。曰恁么即大眾有賴。師曰。汝作么生。曰終不敢謾大眾。師曰。嫌少作么。師問僧。受業在什麼處。曰在佛跡。師曰。佛在什麼處。曰什麼處不是。師舉起拳曰。作么生。曰和尚收取。曰放阇梨七棒。師問僧。今夏在什麼處。曰在無言上座處。師曰。還曾問訊他否。曰也曾問訊。師曰。無言作么生問得。曰若得無言什麼處不問得。師喝之曰。恰似問老兄。師與彥端長老吃餅餤(徒濫切)。端曰。百種千般其體不二。師曰。作么生是不二體。端拈起餅餤。師曰。只者百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣。師將示滅。乃謂眾曰。今晚四大不和暢。云騰鳥飛風動塵起浩浩地。還有人治得么。若治得永劫不相識。若治不得時時常見我。言訖告寂。

金陵鐘山章義禪師道欽。太原人也。初住廬山棲賢。師上堂曰。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地直下參取。要須上來討個什麼。既上來我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角解落。諸上座欲得省要麼。僧堂里三門下寮舍里參取好。還有會處也未。若有會處試說看。與上座證明。僧問。如何是棲賢境。師曰。棲賢有什麼境。問古人拈椎豎拂。還當宗乘中事也無。師

【現代漢語翻譯】 現代漢語譯本 是寶壽（寺名）的家風。 師父說：『隨你們觀看。』 學僧說：『這樣說來，大眾都仰仗您了。』 師父說：『你怎麼樣？』 學僧說：『始終不敢欺騙大眾。』 師父說：『嫌少嗎？』 師父問僧人：『你在哪裡受業？』 僧人說：『在佛跡（地名）。』 師父說：『佛在哪裡？』 僧人說：『哪裡不是？』 師父舉起拳頭說：『怎麼樣？』 僧人說：『和尚請收回。』 師父說：『放你七棒。』 師父問僧人：『今年夏天在哪裡？』 僧人說：『在無言上座（僧人名號）處。』 師父說：『還曾問候他嗎？』 僧人說：『也曾問候。』 師父說：『無言怎麼問候的？』 僧人說：『如果領會了無言，哪裡不能問候？』 師父喝斥他說：『恰似問老兄。』 師父與彥端長老（僧人尊稱）吃餅餤（一種食物）。 彥端說：『百種千般，其體不二。』 師父說：『怎麼是不二體？』 彥端拿起餅餤。 師父說：『只是這百種千般。』 彥端說：『也是和尚您的見解。』 師父說：『你也像羅公詠梳頭一樣。』 師父將要示寂（圓寂）時，對大眾說：『今晚四大（地、水、火、風）不調和，云騰鳥飛，風動塵起，浩浩蕩蕩。 還有人能醫治嗎？ 如果能醫治，永劫不相識。 如果不能醫治，時時常見我。』 說完就圓寂了。

金陵鐘山章義禪師道欽（禪師名號），太原人。 最初住在廬山棲賢（寺名）。 師父上堂說法：『道遠嗎？ 觸事皆真。 聖遠嗎？ 體悟則神。 我平常告訴你們，為什麼不向衣缽下坐地直接參悟，一定要上來討個什麼？ 既然上來，我即事不獲已，便舉古德少許方便，抖擻些子龜毛兔角解落。 諸位上座想要省事嗎？ 僧堂里、三門下、寮舍里參取就好。 還有領會的地方嗎？ 如果有領會的地方，試說來看，與上座證明。』 僧人問：『如何是棲賢境？』 師父說：『棲賢有什麼境？』 問：『古人拈椎豎拂，還當宗乘中事也無？』 師

【English Translation】 English version It is the family tradition of Baoshou (temple name). The Master said, 'Watch as you please.' The monk said, 'In that case, the assembly relies on you.' The Master said, 'What about you?' The monk said, 'I would never dare to deceive the assembly.' The Master said, 'Do you find it too little?' The Master asked a monk, 'Where did you receive your training?' The monk said, 'At the Buddha's Footprint (place name).' The Master said, 'Where is the Buddha?' The monk said, 'Where is he not?' The Master raised his fist and said, 'What about this?' The monk said, 'Please take it back, Master.' The Master said, 'I'll give you seven blows.' The Master asked a monk, 'Where were you this summer?' The monk said, 'At the Venerable Wuyan's (monk's title) place.' The Master said, 'Did you ever greet him?' The monk said, 'I did greet him.' The Master said, 'How did Wuyan greet you?' The monk said, 'If one understands Wuyan, where can one not greet?' The Master scolded him, saying, 'That's just like asking an old friend.' The Master and Elder Yanduan (honorific for a monk) were eating bingtan (a type of food). Yanduan said, 'A hundred kinds, a thousand forms, their essence is not two.' The Master said, 'What is the non-dual essence?' Yanduan picked up a bingtan. The Master said, 'Just these hundred kinds, these thousand forms.' Yanduan said, 'That is also your understanding, Master.' The Master said, 'You are also like Luo Gongyong combing his hair.' As the Master was about to pass away, he said to the assembly, 'Tonight the four elements (earth, water, fire, wind) are not in harmony. Clouds rise, birds fly, the wind moves, dust rises, vast and boundless. Is there anyone who can cure it? If you can cure it, you will never recognize me. If you cannot cure it, you will see me at all times.' Having spoken, he passed into silence.

Chan Master Daoqin (Chan Master's title) of Zhongshan, Jinling, was from Taiyuan. He initially resided at Qixian (temple name) on Mount Lu. The Master addressed the assembly, saying, 'Is the Dao far away? It is true in all things. Is the Sage far away? Realize it and it is divine. I usually show you, why don't you sit down under your robe and bowl and directly contemplate it? What do you want to come up here and ask for? Since you have come up, I have no choice but to mention a little expedient means of the ancient worthies, shaking off some tortoise hair and rabbit horns. Do you venerable monks want to save effort? It is good to contemplate in the monks' hall, under the three gates, and in the dormitories. Is there any place to understand? If there is a place to understand, try to say it and I will prove it to you.' A monk asked, 'What is the realm of Qixian?' The Master said, 'What realm does Qixian have?' He asked, 'When the ancients raised a mallet or held up a whisk, was that also a matter within the Zen school?' The Master...

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曰。古人道了也。問學人創入叢林乞和尚指示。師曰。一手指天一手指地。江南國主請師居章義道場。示眾曰。總來遮里立作什麼。善知識如河沙數。常與汝為伴。行住坐臥不相舍離。但長連床上穩坐地。十方善知識自來參。上座何不信取。作得如許多難易。他古聖嗟見今時人不奈何了。乃曰。傷夫人情之感久矣。口對真而不覺。此乃嗟汝諸人看卻不知。且道看卻什麼不知。何不體察古人方便。只為信之不及致得如此。諸上座但于佛法中留心無不得者。無事體道去。僧問。如何是西來意。師曰。不東不西。問百年暗室一燈能破時如何。師曰。莫謾語。問佛法還受變異也無。師曰。上座是。僧問大眾雲集請師舉揚宗旨。師曰。久矣問如何是玄旨。師曰。玄有什麼旨。

金陵報恩匡逸禪師明州人也。初住潤州慈雲。江南國主請居上院。署凝密禪師。一日上堂眾集。師顧視大眾曰。依而行之即無累矣。還信么。如太陽赫奕皎然地。更莫思量。思量不及。設爾思量得及。喚作分限智慧。不見先德云。人無心合道。道無心合人。人道既合是名無事人。且自何而凡自何而聖。此若未會。也只為迷情所覆。便去不得。迷時即有窒礙。為對為待種種不同。忽然惺去亦無所得。譬如演若達多認影為頭。豈不是擔頭覓頭。然正迷之時

【現代漢語翻譯】 現代漢語譯本： （僧）問：古人已經說過了。學人初入叢林，乞求和尚指示。 （師）說：一手指天，一手指地。 江南國主請師父住持章義道場，（師）向大眾開示說：總到這裡來做什麼？善知識（Kalyana-mitra，指引人走向正道的良師益友）多如恒河沙數，常與你們為伴，行住坐臥都不相舍離。只要在長連床上穩穩地坐著，十方善知識自然來參訪。各位上座為什麼不相信呢？弄出這麼多難易的事情。古聖先賢感嘆當今的人們無可奈何啊！於是說：感嘆世人情執太久了，口對著真理卻不自覺。這是感嘆你們這些人看見了卻不知道。且說看見了什麼不知道？為什麼不體察古人的方便法門？只因爲信心不足才導致如此。各位上座只要在佛法中留心，沒有得不到的。沒事就去體會道吧。 （僧）問：如何是西來意（Bodhidharma從西天來到東土傳法的真意）？ （師）說：不東不西。 （僧）問：百年暗室，一燈能破時，如何？ （師）說：不要說謊。 （僧）問：佛法還會受變異嗎？ （師）說：上座就是。 （僧）問：大眾雲集，請師父舉揚宗旨。 （師）說：很久了。 （僧）問：如何是玄旨？ （師）說：玄有什麼旨？

金陵報恩匡逸禪師，明州人。最初住在潤州慈雲，江南國主請他住持上院，賜號凝密禪師。一日上堂，大眾聚集，師父環顧大眾說：依照（佛法）而行，就沒有累贅了。還相信嗎？就像太陽那樣明亮耀眼。不要再去思量，思量也達不到。即使你們思量達到了，也只能叫做分限智慧。不見先德說：人無心才能與道相合，道無心才能與人相合。人與道既然相合，就叫做無事人。且說從何而凡，從何而聖？如果這個道理還不明白，也只是被迷情所覆蓋，就無法前進。迷惑時就會有阻礙，有對待、有期待，種種不同。忽然醒悟了，也沒有什麼可得的。譬如演若達多（Yuan-o-ta-to，佛教故事人物，因錯認影子為頭而發狂）認影為頭，豈不是擔著頭去找頭？然而正在迷惑的時候。

【English Translation】 English version: (Monk) asked: The ancients have already spoken. A newcomer to the monastery begs the abbot for instruction. (Master) said: One finger points to the sky, one finger points to the earth. The ruler of Jiangnan invited the master to reside at the Zhangyi Monastery. (The Master) addressed the assembly, saying: What are you all doing here? Good teachers (Kalyana-mitra, spiritual friends) are as numerous as the sands of the Ganges, constantly accompanying you, never leaving you in your walking, standing, sitting, or lying down. Just sit steadily on the long meditation platform, and good teachers from all directions will naturally come to visit. Why don't you, venerable ones, believe this? Creating so many difficulties and easiness. The ancient sages lamented that people of today are hopeless! Thus, they said: Lamenting that people's emotional attachments have been ingrained for too long, facing the truth but being unaware. This is lamenting that you all see but do not know. And what is it that you see but do not know? Why don't you contemplate the expedient methods of the ancients? It is only because of insufficient faith that this has come about. Venerable ones, as long as you pay attention to the Buddhadharma, there is nothing you cannot attain. Go and experience the Tao when you have nothing to do. (Monk) asked: What is the meaning of Bodhidharma's coming from the West (Bodhidharma's true intention in coming from the West to transmit the Dharma)? (Master) said: Neither east nor west. (Monk) asked: In a dark room for a hundred years, what happens when a single lamp can break through the darkness? (Master) said: Don't lie. (Monk) asked: Does the Buddhadharma still undergo change? (Master) said: You, venerable one, are. (Monk) asked: The assembly has gathered, please Master, expound the doctrine. (Master) said: It has been a long time. (Monk) asked: What is the profound meaning? (Master) said: What profound meaning is there?

Chan Master Kuangyi of Bao'en Monastery in Jinling was a native of Mingzhou. He initially resided at Ciyun Monastery in Runzhou. The ruler of Jiangnan invited him to reside at the upper monastery, bestowing upon him the title of Chan Master Ningmi. One day, he ascended the Dharma hall, and the assembly gathered. The Master looked around at the assembly and said: If you act in accordance with (the Dharma), there will be no burdens. Do you believe this? Like the sun, blazing and shining brightly. Do not think about it any further, thinking cannot reach it. Even if you could think it through, it would only be called limited wisdom. Did you not see the former sage say: When a person is without mind, they can unite with the Tao; when the Tao is without mind, it can unite with the person. When the person and the Tao have united, it is called a person of no affairs. And from what does ordinariness arise, and from what does holiness arise? If you do not understand this principle, it is only because you are covered by deluded emotions, and you cannot move forward. When deluded, there will be obstacles, with opposition, expectations, and various differences. Suddenly awakening, there is nothing to be gained. For example, Yuan-o-ta-to (Yuan-o-ta-to, a character in a Buddhist story who went mad because he mistook his reflection for his head) mistook his reflection for his head, isn't that carrying his head to look for his head? Yet, at the very moment of delusion.

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頭且不失。及乎悟去亦不為得。何以故。人迷謂之失。人悟謂之得。得失在於人。何關於動靜。僧問。諸佛設法普潤群機。和尚設法什麼人得聞。師曰。只有汝不聞。問如何是報恩一句。師曰。道不是得么。問十二時中思量不到處如何行履。師曰。汝如今在什麼處。問祖師西來如何舉唱。師曰。不違所請。問如何是一句。師曰。我答爭似汝舉。問佛為一大事因緣出世。未審和尚出世如何。師曰。恰好。曰恁么即大眾有賴。師曰。莫錯會。

金陵報慈道場文遂導師杭州人也。姓陸氏。乳抱中父母徙家于宣城。才丱歲挺然好學。乃禮池州僧正落髮登戒。年十六觀方禪教俱習。嘗究首楞嚴經十軸。甄分真妄緣起本末精博。於是節科註釋文句交絡。厥功既就。謁于凈慧禪師述己所業。深符經旨。凈慧問曰。楞嚴豈不是有八還義。師曰是。曰明還什麼。師曰。明還日輪。曰日還什麼。師懵然無對。凈慧誡令焚其所注之文。師自此服膺請益始忘知解。初住吉州止觀。乾德二年國主延入居長慶。次清涼次報慈大道場。署雷音覺海大導師。禮待異乎他等。師上堂謂眾曰。天人群生類皆承此恩力。威權三界。德被四生。若稟靈光咸稱妙義。十方諸佛常頂戴。汝誰敢是非及乎。向遮里喚作開方便門。對根設教便有如此。如彼流出無窮

【現代漢語翻譯】 現代漢語譯本 頭腦和事物都不會失去。即使領悟了，也不能說是得到了。為什麼呢？人們迷惑時就說是失去了，人們領悟時就說是得到了。得失在於人，與動靜有什麼關係呢？有僧人問：『諸佛設立佛法，普遍滋潤各種根器的人，和尚您設立的佛法，什麼人能夠聽聞呢？』 師父說：『只有你聽不到。』 問：『如何是報恩的一句話？』 師父說：『說不是，不就得到了嗎？』 問：『十二時辰中，思量不到的地方，如何行動實踐呢？』 師父說：『你現在在什麼地方？』 問：『祖師西來，如何宣揚提倡呢？』 師父說：『不違背您的請求。』 問：『如何是一句話？』 師父說：『我回答哪裡比得上你提問？』 問：『佛爲了一個重大因緣而降生於世，不知道和尚您降生於世又是如何呢？』 師父說：『恰好。』 僧人說：『這樣說來，大眾就有依靠了。』 師父說：『不要錯會了。』

金陵報慈道場(Jinling Bao'ci Daochang)的文遂(Wen Sui)導師是杭州人，姓陸。還在襁褓中時，父母就遷居到宣城。他從小就非常喜歡學習，於是向池州(Chizhou)的僧正(Sengzheng)剃髮出家受戒。十六歲時，禪宗和教義都學習。曾經深入研究《首楞嚴經(Shoulengyan Jing)》十卷，詳細區分真假，緣起的本末，非常精通淵博。於是分章節註釋，文句交織。他的工作完成後，拜見凈慧(Jinghui)禪師，陳述自己所做的事，非常符合經書的宗旨。凈慧問：『《楞嚴經(Lengyan Jing)》豈不是有八還義嗎？』 師父說：『是的。』 凈慧問：『明還什麼？』 師父說：『明還日輪。』 凈慧問：『日還什麼？』 師父茫然無對。凈慧告誡他燒掉他所註釋的文章。師父從此信服，請求教益，開始忘記知解。最初住在吉州(Jizhou)止觀寺(Zhiguansi)。乾德二年(Qiande second year)，國主邀請他入住長慶寺(Changqing Temple)，然後是清涼寺(Qingliang Temple)，最後是報慈大道場(Bao'ci Dadaochang)，署名雷音覺海大導師(Leiyin Juehai Dadaoshi)。禮遇不同於其他人。師父上堂對大眾說：『天人、群生，都承受這恩德力量，威權震懾三界，恩德覆蓋四生。如果稟賦靈光，都稱讚妙義。十方諸佛常常頂戴。你們誰敢說三道四呢？到了這裡，就叫做開啟方便之門，針對根器設立教法，便有如此，如流水般無窮無盡。』

【English Translation】 English version Neither the head nor things are lost. Even if one awakens, it cannot be said to be gained. Why? People in delusion call it loss, people in awakening call it gain. Gain and loss lie in people, what does it have to do with movement and stillness? A monk asked: 'All Buddhas establish the Dharma to universally nourish all capacities, what kind of people can hear the Dharma established by the Abbot?' The Master said: 'Only you cannot hear it.' Asked: 'What is the phrase of repaying kindness?' The Master said: 'Isn't saying 'no' gaining it?' Asked: 'In the twelve periods of the day, how does one act and practice in places beyond thought?' The Master said: 'Where are you now?' Asked: 'How should the Patriarch's coming from the West be proclaimed?' The Master said: 'Not contrary to your request.' Asked: 'What is a single phrase?' The Master said: 'How can my answer compare to your question?' Asked: 'The Buddha appeared in the world for a great cause and condition, I don't know how the Abbot's appearance in the world is?' The Master said: 'Exactly right.' The monk said: 'In that case, the assembly has something to rely on.' The Master said: 'Don't misunderstand.'

The Instructor Wen Sui (Wen Sui) of Jinling Bao'ci Daochang (Jinling Bao'ci Daochang), was from Hangzhou, with the surname Lu. While still in infancy, his parents moved to Xuancheng. From a young age, he was very fond of learning, so he shaved his head and took the precepts from the Sengzheng (Sengzheng) of Chizhou (Chizhou). At the age of sixteen, he studied both Chan and doctrine. He once deeply studied ten volumes of the Shoulengyan Jing (Shoulengyan Jing), distinguishing in detail between truth and falsehood, the origin and end of dependent origination, being very proficient and erudite. Therefore, he divided chapters and annotated, with interwoven sentences. After his work was completed, he visited Chan Master Jinghui (Jinghui), stating what he had done, which greatly conformed to the principles of the sutra. Jinghui asked: 'Doesn't the Lengyan Jing (Lengyan Jing) have the meaning of eight returns?' The Master said: 'Yes.' Jinghui asked: 'What does 'brightness' return to?' The Master said: 'Brightness returns to the sun wheel.' Jinghui asked: 'What does the sun return to?' The Master was at a loss for words. Jinghui admonished him to burn the articles he had annotated. From then on, the Master was convinced, requested instruction, and began to forget his intellectual understanding. He first lived in Zhiguansi (Zhiguansi) in Jizhou (Jizhou). In the second year of Qiande, the ruler invited him to reside in Changqing Temple (Changqing Temple), then Qingliang Temple (Qingliang Temple), and finally Bao'ci Dadaochang (Bao'ci Dadaochang), with the title Leiyin Juehai Dadaoshi (Leiyin Juehai Dadaoshi). The courtesy was different from others. The Master ascended the hall and said to the assembly: 'Gods, humans, and all living beings all receive this grace and power, awe-inspiring the three realms, and virtue covering the four births. If endowed with spiritual light, all praise the wonderful meaning. All Buddhas of the ten directions always uphold it. Who among you dares to criticize? Arriving here is called opening the door of expedient means, establishing teachings according to capacity, and thus it is, like flowing water, endless.'

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。若能依而奉行。有何不可。所以清涼先師道。佛即是無事人。且如今覓個無事人也不可得。僧問。崇壽佛法付囑止觀。止觀佛法付囑何人。師曰。汝試舉崇壽佛法看。問巔山巖崖還有佛法也無。師曰。汝喚什麼作巔山巖崖。問如何是道。師曰。忘想顛倒。師謂眾曰。老僧平生百無所解。日日一般雖住此間隨緣任運。今日諸上座與本無異。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止止不須說。且會取千差萬別。問如何是和尚家風。師曰。方丈板門扇問如何是無相道場。師曰。四郎五郎廟。問如何是吹毛劍。師曰。簳麵杖。問如何是正直一路。師曰。遠遠近近。曰便恁么去時如何。師曰。咄哉癡人此是險路。師問僧。從什麼處來。曰撫州曹山來。師曰。幾程到此。曰七程。師曰。行卻許多山林溪澗。何者是汝自己曰總是。師曰。眾生顛倒認物為己。曰如何是學人自己。師曰。總是。師又曰。諸上座各在止觀經冬過夏。還有人悟自己也無。止觀與汝證明。令汝真見不被邪魔所惑。問如何是學人自己。師曰。好個師僧眼目甚分明。

漳州羅漢院守仁禪師泉州永春人也。初參凈慧。后回故郡止東安興教寺上方院。示眾曰。只據如今誰欠誰剩。然雖如此猶是第二義門。上座若明達得去。也且是一是二。更

鬚子細看。僧問。如何是祖師西來的的意。師曰。即今是什麼意。問如何是涅槃。師曰。生死。曰如何是生死。師曰。適來道什麼。僧眾晚參。師謂眾曰。物物本來無處所。一輪明月印心池。便歸方丈。師次住漳州報恩院。謂眾曰。報恩遮里不曾與人揀話。今日與諸上座揀一兩則話。還願樂么。諸上座鶴脛長鳧脛短。甘草甜黃檗苦。恁么揀辨還愜雅意么。諸上座莫道血脈不通泥水有隔好。且莫錯會。珍重。僧問。如何是西來意。師曰。喚什麼作西來意。曰恁么即無西來也。師曰。由汝口頭道。問如何是報恩家風。師曰。無汝著眼處。問學人未委稟承請師方便。師曰。莫相孤負么。曰恁么即有師資之分也。師曰。叢林見多。問如何是佛法大意。師曰。向汝道什麼。問如何是無生之相。師曰。捨身受身。曰恁么即生死無過也。師曰。料汝恁么會。師又曰。人人皆備理一一盡圓常。問如何是圓常之理。師曰。無事不參差。曰恁么即縱橫法界也。師曰。巧道有何難。問如何是不到三寸。師曰。汝問我答。師問僧。什麼處來。曰福州來。師曰。跋涉如許多山嶺。阿那個是上座自己。曰某甲親離福州。師曰。恁么商量別有商量。曰更作么生商量。師曰。汝話墮也。問不昧緣塵請師一接。師曰。喚什麼作緣塵。僧曰。若不伸問焉息疑

【現代漢語翻譯】 現代漢語譯本 須仔細看。有僧人問：『如何是祖師西來（Bodhidharma's arrival from the West）的真意？』 師父說：『你現在問的是什麼意思？』 又問：『如何是涅槃（Nirvana）？』 師父說：『生死（birth and death）。』 問：『如何是生死？』 師父說：『剛才說什麼？』 僧眾參加晚間的參禪。師父對大家說：『萬物本來就沒有固定的處所，一輪明月映照在心中的水池裡。』說完便回到方丈室。 師父後來住在漳州報恩院。對大家說：『報恩院這裡不曾替人選擇說話的內容。今天替各位上座選擇一兩則話頭，你們願意聽嗎？各位上座，鶴的腿長，鴨的腿短，甘草是甜的，黃檗是苦的。這樣選擇分辨，還合你們的心意嗎？各位上座不要說血脈不通，泥水有隔閡。』 且不要錯誤理解。珍重。 有僧人問：『如何是西來意（the meaning of Bodhidharma's coming from the West）？』 師父說：『你叫什麼作西來意？』 僧人說：『這樣說來，就沒有西來意了。』 師父說：『由你口頭說出。』 問：『如何是報恩院的家風？』 師父說：『沒有你著眼的地方。』 問：『學人還不明白，請師父方便開示。』 師父說：『不要互相辜負啊。』 僧人說：『這樣說來，就有師資之分了。』 師父說：『叢林里見得多了。』 問：『如何是佛法大意（the great meaning of the Buddha-dharma）？』 師父說：『我向你說什麼？』 問：『如何是無生之相（the characteristic of no-birth）？』 師父說：『捨身受身。』 僧人說：『這樣說來，生死也沒有什麼過錯。』 師父說：『我料到你會這樣理解。』 師父又說：『人人皆具備真理，一一都圓滿恒常。』 問：『如何是圓常之理（the principle of perfect and constant）？』 師父說：『沒有事情不參與其中。』 僧人說：『這樣說來，就是縱橫法界了。』 師父說：『巧妙地說有什麼難的。』 問：『如何是不到三寸？』 師父說：『你問我答。』 師父問僧人：『從哪裡來？』 僧人說：『從福州來。』 師父說：『跋涉了這麼多山嶺，哪個是上座你自己？』 僧人說：『某甲親自離開福州。』 師父說：『這樣商量，別有商量。』 僧人說：『更怎麼商量？』 師父說：『你說的話落入下乘了。』 問：『不昧緣塵（not being obscured by conditioned phenomena），請師父接引。』 師父說：『你叫什麼作緣塵？』 僧人說：『若不發問，怎麼能消除疑惑？』

【English Translation】 English version Look carefully. A monk asked: 'What is the true meaning of Bodhidharma's arrival from the West (祖師西來)?' The Master said: 'What meaning are you asking about now?' He also asked: 'What is Nirvana (涅槃)?' The Master said: 'Birth and death (生死).' Asked: 'What is birth and death?' The Master said: 'What did you say just now?' The monks attended the evening meditation. The Master said to everyone: 'Originally, all things have no fixed place; a bright moon reflects in the water of the heart-mind.' After speaking, he returned to his abbot's room. Later, the Master resided at Bao'en Monastery in Zhangzhou. He said to everyone: 'Here at Bao'en Monastery, we have never chosen the content of our speech for anyone. Today, I will choose one or two topics for all of you, esteemed monks. Are you willing to listen? Esteemed monks, the crane's legs are long, the duck's legs are short, licorice is sweet, and phellodendron bark is bitter. Is such discernment to your liking? Esteemed monks, do not say that the bloodline is not connected or that mud and water are separated.' And do not misunderstand. Treasure this. A monk asked: 'What is the meaning of Bodhidharma's coming from the West (西來意)?' The Master said: 'What do you call the meaning of Bodhidharma's coming from the West?' The monk said: 'In that case, there is no meaning of coming from the West.' The Master said: 'It is spoken from your mouth.' Asked: 'What is the family style of Bao'en Monastery (報恩家風)?' The Master said: 'There is no place for you to fix your gaze.' Asked: 'The student does not yet understand; please, Master, provide a convenient explanation.' The Master said: 'Do not let each other down.' The monk said: 'In that case, there is a distinction between teacher and student.' The Master said: 'One sees much in the monastic community.' Asked: 'What is the great meaning of the Buddha-dharma (佛法大意)?' The Master said: 'What am I saying to you?' Asked: 'What is the characteristic of no-birth (無生之相)?' The Master said: 'Abandoning the body and receiving the body.' The monk said: 'In that case, there is nothing wrong with birth and death.' The Master said: 'I expected you to understand it that way.' The Master also said: 'Everyone is fully equipped with truth, and each and every one is perfectly and constantly complete.' Asked: 'What is the principle of perfect and constant (圓常之理)?' The Master said: 'There is nothing that does not participate in it.' The monk said: 'In that case, it is the Dharma realm in all directions.' The Master said: 'What is difficult about speaking skillfully?' Asked: 'What is 'not reaching three inches'?' The Master said: 'You ask, and I answer.' The Master asked the monk: 'Where do you come from?' The monk said: 'From Fuzhou.' The Master said: 'Having traversed so many mountains, which one is you, esteemed monk?' The monk said: 'I personally left Fuzhou.' The Master said: 'Discussing it this way, there is another way to discuss it.' The monk said: 'How else can we discuss it?' The Master said: 'Your words have fallen into a lower vehicle.' Asked: 'Not being obscured by conditioned phenomena (不昧緣塵), please, Master, guide me.' The Master said: 'What do you call conditioned phenomena?' The monk said: 'If I do not ask, how can I dispel my doubts?'

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情。師曰。若不是今日便作官方。

杭州永明寺道潛禪師河中府人也。姓武氏。初詣臨川謁凈慧禪師。一見異之便容入室。一日凈慧問曰。子于參請外看什麼經。師曰。看華嚴經。凈慧曰。總別同異成壞六相。是何門攝屬。師對曰。文在十地品中。據理則世出世間一切法皆具六相。曰空還具六相也無。師懵然無對。凈慧曰。子卻問吾。師乃問曰。空還具六相也無。凈慧曰空。師於是開悟踴躍禮謝。凈慧曰。子作么生會。師曰空。凈慧然之。異日因四眾士女入院。凈慧問師曰。律中道。隔壁聞釵釧聲即名破戒。見睹金銀合雜朱紫駢闐。是破戒不是破戒。師曰。好個入路。凈慧曰。子向後有五百毳徒。而為王侯所重在。師尋禮辭駐錫于衢州古寺。閱大藏經而已。后忠懿王錢氏命入府受菩薩戒。署慈化定慧禪師。建大伽藍號慧日永明。請居之。師曰。欲請塔下羅漢銅像過新寺供養。王曰。善矣。予昨夜夢十六尊者乞隨禪師入寺。何昭應之若是。仍于師號加應真二字。師坐永明大道場常五百眾。師上堂謂眾曰。佛法顯然因什麼卻不會去。諸上座欲會佛法但問取張三李四。欲會世法則參取古佛叢林。無事久立。僧問。如何是永明的的意。師曰。今日十五明朝十六。曰覽師的的意。師曰。何處覽。問如何是永明家風。師曰。

【現代漢語翻譯】 情。禪師說：『如果不是今天，你就要去做官了。』

杭州永明寺的道潛禪師，是河中府人，姓武。最初到臨川拜見凈慧禪師。凈慧禪師一見他就覺得他與衆不同，便允許他進入內室。一天，凈慧禪師問道：『你在參禪之外，還看什麼經？』道潛禪師回答說：『看《華嚴經》。』凈慧禪師說：『總、別、同、異、成、壞這六相，是哪個法門所攝屬？』道潛禪師回答說：『文在《十地品》中，按道理說，世間和出世間的一切法都具有六相。』凈慧禪師問：『空還具有六相嗎？』道潛禪師茫然無對。凈慧禪師說：『你反過來問我。』道潛禪師於是問道：『空還具有六相嗎？』凈慧禪師說：『空。』道潛禪師因此開悟，高興地禮拜感謝。凈慧禪師說：『你是怎麼理解的？』道潛禪師說：『空。』凈慧禪師認可了他的說法。

有一天，四眾弟子和士女進入寺院。凈慧禪師問他：『戒律中說，隔著墻壁聽到釵釧的聲音就叫做破戒。親眼看見金銀混合，達官貴人眾多，是破戒還是不破戒？』道潛禪師說：『好一個入道的門徑。』凈慧禪師說：『你以後會有五百個弟子，並且會被王侯所器重。』道潛禪師隨即告辭，在衢州古寺駐錫，閱讀大藏經。後來，忠懿王錢氏命令他入府接受菩薩戒，賜號慈化定慧禪師，建造大伽藍，名為慧日永明寺，請他居住。道潛禪師說：『想請塔下的羅漢（Arhat）銅像到新寺供養。』國王說：『好啊。我昨天晚上夢見十六尊者（Sixteen Arhats）請求跟隨禪師入寺。這是多麼明顯的昭示啊！』於是在他的稱號上加上『應真』二字。道潛禪師在永明大道場說法，常有五百人聽眾。禪師上堂對大眾說：『佛法如此明顯，為什麼卻不會去理解呢？各位，想要理解佛法，就去問張三李四；想要理解世間的法則，就去參訪古佛叢林。』說完便不再多說。有僧人問：『什麼是永明（Yongming）的的意？』禪師說：『今天是十五，明天是十六。』僧人說：『請問禪師的的意。』禪師說：『在哪裡問？』問：『什麼是永明（Yongming）的家風？』禪師說：』

【English Translation】 Sentiment. The Master said, 'If it weren't for today, you would be an official.'

Chan Master Daogian of Yongming Temple in Hangzhou was from Hezhong Prefecture, with the surname Wu. He initially visited Chan Master Jinghui in Linchuan. Upon their first meeting, Jinghui recognized his exceptional qualities and allowed him into his private chamber. One day, Jinghui asked, 'Besides your Chan practice, what scriptures do you read?' The Master replied, 'I read the Avatamsaka Sutra (Huayan Jing).' Jinghui said, 'The six aspects of generality, specificity, similarity, difference, formation, and disintegration, to which Dharma (teaching) do they belong?' The Master replied, 'The text is in the 'Ten Grounds' chapter. According to the principle, all dharmas in the world and beyond possess these six aspects.' Jinghui asked, 'Does emptiness (śūnyatā) also possess the six aspects?' The Master was at a loss for words. Jinghui said, 'You should ask me that question.' The Master then asked, 'Does emptiness possess the six aspects?' Jinghui replied, 'Emptiness.' The Master then attained enlightenment, joyfully prostrated and expressed his gratitude. Jinghui said, 'How do you understand it?' The Master said, 'Emptiness.' Jinghui affirmed his understanding.

One day, as the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) and laypeople entered the monastery, Jinghui asked the Master, 'The Vinaya (monastic code) states that hearing the sound of hairpins through a wall is considered a violation of the precepts. Seeing gold and silver mixed together and a multitude of high-ranking officials, is this a violation of the precepts or not?' The Master replied, 'What a fine entry point to the Way!' Jinghui said, 'In the future, you will have five hundred disciples and be highly regarded by kings and nobles.' The Master then took his leave and resided at the ancient temple in Quzhou, dedicating himself to reading the Great Treasury of Scriptures (Tripitaka). Later, King Qian of Zhongyi ordered him to receive the Bodhisattva precepts in the palace, bestowing upon him the title 'Chan Master Cihua Dinghui,' and constructed a grand monastery named 'Hui Ri Yongming' (Sun of Wisdom, Eternal Brightness), inviting him to reside there. The Master said, 'I wish to invite the bronze statues of the Arhats (Lohan) from the pagoda to be enshrined in the new temple.' The King said, 'Excellent! Last night, I dreamt that the Sixteen Arhats (Shi Liu Zunzhe) requested to follow the Chan Master to the temple. How clear is this sign!' He then added the title 'Yingzhen' (One worthy of offerings) to the Master's name. The Master presided over the great Dharma assembly at Yongming, often with an audience of five hundred. The Master addressed the assembly, saying, 'The Buddha-dharma is so clear, why can't you understand it? If you wish to understand the Buddha-dharma, just ask Zhang San and Li Si (common names); if you wish to understand the ways of the world, then consult the ancient Buddha's forest.' He then remained silent. A monk asked, 'What is the essential meaning of Yongming (Eternal Brightness)?' The Master replied, 'Today is the fifteenth, tomorrow is the sixteenth.' The monk said, 'Please, Master, reveal the essential meaning.' The Master said, 'Where should you seek it?' He asked, 'What is the family style of Yongming (Eternal Brightness)?' The Master said,'

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早被上座答了也。問三種病人如何接。師曰。汝是聾人。曰請師方便。師曰。是方便。問牛頭未見四祖時為什麼百鳥銜華。師曰。見東見西。曰見后為什麼不銜華。師曰。見南見北。曰昔日作么生。師曰。且會今日。問如何是第二月。師曰月。問如何是覿面事。師曰。背後是什麼。問文殊杖劍擬殺何人。師曰。止止。曰如何是劍。師曰。眼是。問諸餘即不問。向上宗乘亦且置。請師不答。師曰。好個師僧子。曰恁么即禮拜去也。師曰。不要三拜盡汝一生去。一日大眾參。師指香爐曰。汝諸人還見么。若見一時禮拜各自歸堂。僧問。至道無言借言顯道。如何是顯道之言。師曰。切忌揀擇。問如何是慧日祥光。師曰。此去報慈不遠。曰恁么即親蒙照燭也。師曰。且喜沒交涉。

撫州黃山良匡禪師吉州人也。上堂謂眾曰。高山頂上空蔬飯無可祇待。諸道者。唯有金剛眼睛憑助汝發明真心。汝若會得能破無明黑暗。汝若不會真個不壞。便起歸方丈。僧問。如何是黃山家風。師曰。筑著汝鼻孔。問如何是物不遷義。師曰。春夏秋冬。問如何是一路涅槃門。師曰。汝問宗乘中一句豈不是。曰恁么即不哆哆。師曰。莫哆哆好。問眾星攢月時如何。師曰。喚什麼作月。曰莫即遮個便是也無。師曰。遮個是什麼。問明鏡當臺森羅為

【現代漢語翻譯】 現代漢語譯本 早就被上座回答過了。問：『三種病人如何接引？』 師父說：『你是聾子嗎？』 那人說：『請師父方便開示。』 師父說：『這就是方便。』 問：『牛頭（Niutou, 指牛頭法融禪師）未見四祖（Sizu, 指四祖道信禪師）時，為什麼百鳥銜花？』 師父說：『見東見西。』 那人說：『見四祖后為什麼不銜花？』 師父說：『見南見北。』 那人說：『昔日如何？』 師父說：『且體會今日。』 問：『如何是第二月？』 師父說：『月。』 問：『如何是覿面事？』 師父說：『背後是什麼？』 問：『文殊（Wenshu, 指文殊菩薩）杖劍擬殺何人？』 師父說：『止止。』 那人說：『如何是劍？』 師父說：『眼是。』 問：『其餘的我不問，向上的宗乘也且放下，請師父不回答。』 師父說：『好個師僧子。』 那人說：『這樣我就禮拜告退了。』 師父說：『不要三拜，用盡你一生去吧。』 一日，大眾來參拜。師父指著香爐說：『你們諸位還看見嗎？如果看見了，就一時禮拜，各自回堂。』 有僧人問：『至道無言，借言顯道，如何是顯道之言？』 師父說：『切忌揀擇。』 問：『如何是慧日祥光？』 師父說：『此去報慈不遠。』 那人說：『這樣我就親蒙照燭了。』 師父說：『且喜沒交涉。』

撫州黃山良匡禪師，吉州人。上堂對大眾說：『高山頂上只有空蔬飯，沒有什麼可以招待。諸位道者，唯有金剛眼睛可以幫助你們發明真心。你們如果領會了，就能破除無明黑暗。你們如果不會，真個不壞。』 便起身回方丈。有僧人問：『如何是黃山家風？』 師父說：『筑著你鼻孔。』 問：『如何是物不遷義？』 師父說：『春夏秋冬。』 問：『如何是一路涅槃門？』 師父說：『你問宗乘中的一句，豈不是？』 那人說：『這樣就不哆哆了。』 師父說：『莫哆哆好。』 問：『眾星攢月時如何？』 師父說：『喚什麼作月？』 那人說：『莫非這個便是？』 師父說：『這個是什麼？』 問：『明鏡當臺，森羅為……』

【English Translation】 English version It has already been answered by the senior monk. Asked: 'How to receive the three kinds of sick people?' The master said: 'Are you deaf?' The person said: 'Please, master, give a convenient explanation.' The master said: 'This is convenience.' Asked: 'When Niutou (Niutou, referring to Chan Master Farong of Niutou) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin), why did hundreds of birds carry flowers?' The master said: 'Seeing east, seeing west.' The person said: 'Why don't they carry flowers after seeing the Fourth Patriarch?' The master said: 'Seeing south, seeing north.' The person said: 'What was it like in the past?' The master said: 'Just understand today.' Asked: 'What is the second moon?' The master said: 'Moon.' Asked: 'What is the matter at hand?' The master said: 'What is behind?' Asked: 'Whom does Manjusri (Wenshu, referring to Manjusri Bodhisattva) intend to kill with his staff and sword?' The master said: 'Stop, stop.' The person said: 'What is the sword?' The master said: 'The eye is.' Asked: 'I won't ask about the rest. I'll also put aside the upward lineage. Please, master, don't answer.' The master said: 'What a fine monk!' The person said: 'In that case, I will bow and leave.' The master said: 'Don't bow three times; use up your whole life.' One day, the assembly came to pay respects. The master pointed to the incense burner and said: 'Do you all see it? If you see it, bow at once and return to your respective halls.' A monk asked: 'The ultimate Dao is without words, but it uses words to reveal the Dao. What are the words that reveal the Dao?' The master said: 'Be careful not to discriminate.' Asked: 'What is the auspicious light of the sun of wisdom?' The master said: 'It's not far from Bao Ci from here.' The person said: 'In that case, I am personally illuminated.' The master said: 'Fortunately, there is no connection.'

Chan Master Liangkuang of Huangshan in Fuzhou was from Jizhou. He addressed the assembly in the hall, saying: 'On the top of the high mountain, there is only empty vegetable rice, nothing to entertain you with. Fellow Daoists, only the vajra eyes can help you discover your true mind. If you understand, you can break through the darkness of ignorance. If you don't understand, it is truly indestructible.' Then he got up and returned to his abbot's room. A monk asked: 'What is the family style of Huangshan?' The master said: 'Sticking your nostrils.' Asked: 'What is the meaning of the non-migration of things?' The master said: 'Spring, summer, autumn, and winter.' Asked: 'What is the one path to Nirvana?' The master said: 'Isn't it the one sentence you asked about in the lineage?' The person said: 'In that case, I won't chatter.' The master said: 'It's better not to chatter.' Asked: 'What is it like when the stars gather around the moon?' The master said: 'What do you call the moon?' The person said: 'Could this be it?' The master said: 'What is this?' Asked: 'When a bright mirror is on the stand, all phenomena are...'

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什麼不現。師曰。那裡當臺曰爭奈即今何。師曰。又道不現。問如何是禪。師曰。三界綿綿。曰如何是道。師曰。四生浩浩。

杭州靈隱山清聳禪師福州福清縣人也。初參凈慧。一日凈慧指雨謂師曰。滴滴落上座眼裡。師初不喻旨。后因閱華嚴經感悟。承凈慧印可。回止明州四明山卓庵。節度使錢億。執師事之禮。忠懿王命于臨安兩處開法。后居靈隱上寺署了悟禪師。師上堂示眾曰。十方諸佛常在汝前。還見么。若言見將心見將眼見。所以道。一切法不生一切法不滅。若能如是解諸佛常現前。又曰。見色便見心。且喚什麼作心。山河大地萬象森羅青黃赤白男女等相。是心不是心。若是心為什麼卻成物象去。若不是心又道見色便見心。還會么。只為迷此而成顛倒種種不同。于無同異中強生同異。且如今直下承當頓豁本心。皎然無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。問根塵俱泯為什麼事理不明。師曰。事理且從。喚什麼作俱泯底根塵。問如何是觀音第一義。師曰錯。問無明實性即佛性。如何是佛性。師曰。喚什麼作無明。問如何是和尚家風。師曰。亙古亙今。問不問不答時如何。師曰。寱語作么。問如何是巔山巖崖里佛法。師曰。用巔山巖崖作么。問牛頭未見四祖時如何。師曰。青山

【現代漢語翻譯】 現代漢語譯本 問：什麼是不顯現？ 師父說：那裡當臺說，爭奈現在又如何呢？ 師父說：又說不顯現。 問：如何是禪？ 師父說：三界綿延不絕。 問：如何是道？ 師父說：四生廣大無邊。

杭州靈隱山清聳禪師，是福州福清縣人。最初參訪凈慧禪師。一天，凈慧禪師指著雨對清聳禪師說：『滴滴落在上座的眼裡。』清聳禪師最初不明白其中的旨意，後來因為閱讀《華嚴經》而有所感悟，得到凈慧禪師的印可。回到明州四明山，在山裡搭了個簡陋的茅庵居住。節度使錢億，以對待老師的禮節來侍奉他。忠懿王命令他在臨安兩處寺院開堂說法。後來住在靈隱上寺，被賜予『了悟禪師』的稱號。禪師上堂對大眾開示說：『十方諸佛常常在你們面前，你們看見了嗎？如果說看見了，是用心看見的還是用眼看見的？所以說，一切法不生，一切法不滅。如果能夠這樣理解，諸佛就常常顯現在眼前。』又說：『見色便見心。』那麼，你們叫什麼做心呢？山河大地，萬象森羅，青黃赤白，男女等相，是心還是不是心？如果是心，為什麼卻變成了物象呢？如果不是心，又說見色便見心。你們會嗎？只因爲迷惑於此，才產生了顛倒，種種不同。在沒有同異之中，強行生出同異。那麼現在直接承擔，頓時豁然開朗本心，清清楚楚，沒有一物可以作為見聞。如果離開心而另外求解脫的人，古人稱作迷波討源，最終難以醒悟。 問：根塵都泯滅了，為什麼事理還不明白？ 師父說：事理且放一邊，你叫什麼作俱泯滅的根塵？ 問：如何是觀音第一義？（觀音菩薩最根本的真義是什麼？） 師父說：錯了。 問：無明實性即佛性，如何是佛性？（無明的真實體性就是佛性，那麼什麼是佛性？） 師父說：你叫什麼作無明？ 問：如何是和尚家風？（什麼是禪師您的宗風？） 師父說：亙古亙今。 問：不問不答時如何？ 師父說：說夢話幹什麼？ 問：如何是巔山巖崖里佛法？（在山頂懸崖上的佛法是什麼樣的？） 師父說：要山頂懸崖做什麼？ 問：牛頭未見四祖時如何？（牛頭法融禪師未見四祖道信禪師時是什麼樣的？） 師父說：青山。

【English Translation】 English version Question: What is 'not appearing'? The Master said: There, Dangtai says, 'What about right now?' The Master said: Again, you say 'not appearing'. Question: What is Chan (Zen)? The Master said: The Three Realms (desire realm, form realm, formless realm) are continuous and vast. Question: What is the Tao (the Way)? The Master said: The Four Kinds of Birth (birth from womb, birth from egg, birth from moisture, birth by transformation) are boundless.

Chan Master Qingsong of Lingyin Mountain in Hangzhou was from Fuqing County, Fuzhou. He initially visited Master Jinghui. One day, Jinghui pointed to the rain and said to the Master: 'Drip, drip, falling into the eyes of the high seat.' The Master initially did not understand the meaning. Later, he was enlightened by reading the Avatamsaka Sutra (Flower Garland Sutra) and was approved by Jinghui. Returning to Siming Mountain in Mingzhou, he built a simple hut to live in. Military Commissioner Qian Yi served him with the etiquette of treating a teacher. King Zhongyi ordered him to open Dharma talks in two temples in Lin'an. Later, he lived in Lingyin Upper Temple and was granted the title 'Chan Master Liaowu'. The Master ascended the hall and instructed the assembly, saying: 'The Buddhas of the ten directions are always in front of you, do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said that all dharmas (phenomena) are not born, and all dharmas do not perish. If you can understand this way, all Buddhas will always appear before you.' He also said: 'Seeing form is seeing mind.' Then, what do you call mind? Mountains, rivers, the earth, the myriad phenomena, blue, yellow, red, white, male, female, and other appearances, are they mind or not mind? If they are mind, why do they become objects? If they are not mind, then why do you say that seeing form is seeing mind? Do you understand? It is only because of being deluded by this that inversion and all kinds of differences arise. In the absence of sameness and difference, sameness and difference are forcibly created. So now, directly take responsibility, and suddenly realize the original mind, clearly and distinctly, without a single thing that can be used as seeing and hearing. If someone seeks liberation apart from the mind, the ancients called it 'mistaking the waves for the source', and it is ultimately difficult to awaken. Question: When the roots and dusts (sense organs and sense objects) are all extinguished, why is the principle not clear? The Master said: Let's put aside the principle for now, what do you call the extinguished roots and dusts? Question: What is the primary meaning of Avalokiteshvara (Guanyin)? (What is the most fundamental true meaning of Avalokiteshvara Bodhisattva?) The Master said: Wrong. Question: The real nature of ignorance is Buddha-nature, what is Buddha-nature? (The true nature of ignorance is Buddha-nature, so what is Buddha-nature?) The Master said: What do you call ignorance? Question: What is the style of the Abbot's family? (What is the style of your Zen school?) The Master said: From ancient times to the present. Question: What about when there is no asking and no answering? The Master said: What are you doing talking in your sleep? Question: What is the Buddha-dharma in the cliffs of the mountain peak? (What is the Buddha-dharma like on the cliffs of the mountain peak?) The Master said: What do you need the mountain peak cliffs for? Question: What was it like when Niu-t'ou Fa-jung (Ox-Head Farong) had not yet seen the Fourth Patriarch (Daoxin)? (What was it like when Chan Master Farong of Niu-t'ou Mountain had not yet seen the Fourth Patriarch Daoxin?) The Master said: Green mountains.

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綠水。曰見后如何。師曰。綠水青山。師問僧。汝會佛法么。曰不會。師曰。汝端的不會。曰是。師曰。且去待別時來。其僧珍重。師曰。不是遮個道理。問如何是摩訶般若。師曰。雪落茫茫。僧無語。師曰。會么。曰不會。師遂有頌曰。

摩訶般若　　非取非舍　　若人不會 　風寒雪下

金陵報恩院玄則禪師滑州衛南人也。初問青峰(有本云白兆)如何是佛(有云自己)。青峰曰。丙丁童子來求火。師得此語藏之於心。及謁凈慧。詰其悟旨。師對曰。丙丁是火而更求火。亦似玄則將佛問佛。凈慧曰。幾放過元來錯會。師雖蒙開發頗懷猶豫。復退思既殆莫曉玄理。乃投誠請益。凈慧曰。汝問我與汝道。師乃問。如何是佛。凈慧曰。丙丁童子來求火。師豁然知歸。后住報恩院。師上堂顧視大眾曰。好個話頭只是無人解問得。所以勞他古人三度喚之。諸人即不勞他喚也。此即且從古人意。作么生還說得么。千佛出世亦不增一絲毫。六道輪迴也不減一絲毫。皎皎地現無絲頭翳礙。古人道。但有纖毫即是塵。且如今物象嶷然地。作么生消遣得汝若於此消遣不得。便是凡夫境界。然也莫嫌樸實說話。也莫嫌說著祖佛。何以故。見說祖佛便擬超越去。若恁么會大沒交涉。也須子細詳究看。不見他古德究離生死。亦無剃

【現代漢語翻譯】 現代漢語譯本： 綠水。問：『開悟之後會怎麼樣？』 師父說：『綠水青山。』 師父問僧人：『你懂佛法嗎？』 回答：『不懂。』 師父說：『你確實不懂。』 回答：『是的。』 師父說：『先去吧，等以後有機會再來。』 那僧人告別。 師父說：『不是這個道理。』 問：『什麼是摩訶般若（偉大的智慧）？』 師父說：『雪落茫茫。』 僧人無語。 師父說：『明白了嗎？』 回答：『不明白。』 師父於是作偈說： 『摩訶般若，非取非舍，若人不會，風寒雪下。』 金陵報恩院的玄則禪師，是滑州衛南人。起初問青峰（有的版本說是白兆）：『什麼是佛（有的版本說是自己）？』 青峰說：『丙丁童子來求火。』 玄則禪師將這句話藏在心裡。等到拜見凈慧禪師時，凈慧禪師追問他開悟的旨意。玄則禪師回答說：『丙丁本身就是火，卻還要去求火，也像玄則已經有了佛性，卻還要問什麼是佛。』 凈慧禪師說：『幾次放過你，原來是錯會了。』 玄則禪師雖然蒙受啓發，但心中頗有猶豫，又退回去思考，幾乎不明白其中的玄妙道理，於是誠心請教。凈慧禪師說：『你問我，我就告訴你。』 玄則禪師於是問：『什麼是佛？』 凈慧禪師說：『丙丁童子來求火。』 玄則禪師豁然開悟。後來住在報恩院。玄則禪師上堂，環顧大眾說：『好一個話頭，只是沒有人能問得出來，所以勞煩古人三番五次地提醒。各位就不需要古人提醒了。』 這就且從古人的意思來說，怎麼樣才能說得出來呢？ 即使千佛出世，也不會增加一絲一毫；六道輪迴，也不會減少一絲一毫。光明皎潔地顯現，沒有一絲一毫的障礙。古人說：『只要有一絲一毫的執著，那就是塵埃。』 且說如今萬物清晰地呈現在眼前，怎麼樣才能消遣得了呢？ 如果你在這裡消遣不了，那就是凡夫的境界。』 確實是這樣，也不要嫌棄我說話樸實，也不要嫌棄我說的是祖佛。為什麼呢？ 因為一聽說祖佛，就想超越過去。如果這樣理解，那就大錯特錯了，也需要仔細地詳加研究。不見古德研究脫離生死，也沒有剃

【English Translation】 English version: Green water. Asked: 'What happens after enlightenment?' The master said: 'Green mountains and clear water.' The master asked a monk: 'Do you understand the Buddha-dharma?' Replied: 'I don't understand.' The master said: 'You really don't understand.' Replied: 'Yes.' The master said: 'Go for now, and come back when there is another opportunity.' That monk bid farewell. The master said: 'That's not the principle.' Asked: 'What is Maha Prajna (great wisdom)?' The master said: 'Snow falls vast and boundless.' The monk was speechless. The master said: 'Do you understand?' Replied: 'I don't understand.' The master then composed a verse saying: 'Maha Prajna, neither taking nor discarding, if people don't understand, wind is cold and snow falls.' Chan Master Xuanze of Bao'en Monastery in Jinling, was a native of Weinan in Huazhou. Initially, he asked Qingfeng (some versions say Baizhao): 'What is Buddha (some versions say oneself)?' Qingfeng said: 'A Bing-Ding (丙丁) child comes seeking fire.' Chan Master Xuanze kept this saying in his heart. When he visited Chan Master Jinghui, Jinghui pressed him about the meaning of his enlightenment. Chan Master Xuanze replied: 'Bing-Ding is fire itself, yet seeks fire, also like Xuanze already having Buddha-nature, yet asking what is Buddha.' Chan Master Jinghui said: 'Several times I let you go, originally you misunderstood.' Although Chan Master Xuanze received inspiration, he was quite hesitant in his heart, and retreated to ponder, almost not understanding the profound principle, so he sincerely asked for instruction. Chan Master Jinghui said: 'You ask me, and I will tell you.' Chan Master Xuanze then asked: 'What is Buddha?' Chan Master Jinghui said: 'A Bing-Ding child comes seeking fire.' Chan Master Xuanze suddenly realized the truth. Later, he lived in Bao'en Monastery. Chan Master Xuanze ascended the hall, looked around at the assembly and said: 'What a good topic, but no one can ask it, so it troubles the ancients to remind us three times.' You all don't need the ancients to remind you.' This is just speaking from the ancients' meaning, how can it be said? Even if a thousand Buddhas appear in the world, it will not increase by a single hair; the six realms of reincarnation will not decrease by a single hair. Brightly and purely appearing, without a single hair of obstruction. The ancients said: 'As long as there is a single hair of attachment, that is dust.' And now all things are clearly presented before our eyes, how can they be dispelled? If you cannot dispel them here, then that is the realm of ordinary people.' Indeed, don't dislike my plain speaking, and don't dislike that I am speaking of the ancestral Buddhas. Why? Because as soon as you hear of the ancestral Buddhas, you want to transcend them. If you understand it that way, then you are greatly mistaken, and you also need to carefully study it. Not seeing the ancient worthies studying to escape birth and death, nor shaving

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頭剪爪工夫。如今看見大難繼續。問了了見佛性如何是佛性。師曰。不欲便道。問如何是金剛大士。師曰。見也未。問如何是諸聖密密處。師曰。卻須會取自己。曰如何是和尚密密處。師曰。待汝會始得。師謂眾曰。諸上座盡有常圓之月。各懷無價之珍。所以月在雲中雖明而不照。智隱惑內雖真而不通。無事久立。問如何是不動尊。師曰。飛飛飏飏。問如何是瞭然一句。師曰。對汝又何難。曰恁么道莫便是也無。師曰。不對又何難。曰深領和尚恁么道。師曰。汝道我道什麼。問亡僧遷化向什麼處去也。師曰。待汝生即道。曰賓主歷然。師曰。汝立地見亡僧。問如何是學人本來心。師曰。汝還曾道著也未。曰只如道著如何體會。師曰。待汝問始得。問教中有言。樹能生果作頗梨色。未審此果何人得吃。師曰。樹從何來。曰學人有分。師曰。去果八萬四千。問如何是不遷。師曰。江河競注日月旋流。問宗乘中玄要處請師一言。師曰。汝行腳來多少時也。曰不曾逢伴侶。師曰。少瞌睡。

金陵報慈道場玄覺導師行言。泉州晉江人也。得法于凈慧禪師。上堂示眾曰。凡行腳人蔘善知識。到一叢林放下瓶缽。可謂行菩薩之道能事畢矣。何用更來遮里舉論真如涅槃。此是非時之說。然古人有言。譬如披沙識寶。沙礫若除真金

【現代漢語翻譯】 現代漢語譯本 剃頭剪指甲的功夫。如今眼見大難持續不斷。請問，要了悟見到佛性，什麼是佛性？ 禪師說：『不想要說。』 問：『什麼是金剛大士（指勇猛精進的菩薩）？』 禪師說：『你見到了嗎？』 問：『什麼是諸聖（指所有聖人）的秘密之處？』 禪師說：『卻需要自己去體會。』 問：『什麼是和尚（指禪師自己）的秘密之處？』 禪師說：『等你體會到了再說。』 禪師對眾人說：『各位上座（指在座的各位）都具有常圓的明月般的佛性，各自懷有無價的珍寶。所以，明月在雲中，雖然明亮卻不能照耀；智慧隱藏在迷惑之中，雖然真實卻不能通達。』 沒有什麼事，不要久站。 問：『什麼是不動尊（指佛或菩薩的堅定不移的狀態）？』 禪師說：『飛飛揚揚。』 問：『什麼是瞭然（指完全明白）的一句？』 禪師說：『回答你又有什麼難的？』 問：『這麼說，莫非就是它了嗎？』 禪師說：『不回答你又有什麼難的？』 問：『深深領會和尚您這麼說。』 禪師說：『你說我說了什麼？』 問：『亡僧（指已故的僧人）遷化（指去世）到什麼地方去了？』 禪師說：『等你出生了再說。』 問：『賓主（指師徒）歷然（指分明）。』 禪師說：『你站在原地見到亡僧。』 問：『什麼是學人（指求學者）的本來心？』 禪師說：『你還曾說到過嗎？』 問：『如果說到了，又該如何體會？』 禪師說：『等你問了再說。』 問：『教中（指佛教經典）有說，樹能生果，果實呈現頗梨色（指透明晶瑩的顏色），請問這果實什麼人能吃到？』 禪師說：『樹從哪裡來？』 問：『學人有份。』 禪師說：『離果八萬四千（指距離很遠）。』 問：『什麼是不遷（指永恒不變）？』 禪師說：『江河競相奔流，日月旋轉不停。』 問：『宗乘（指禪宗）中最玄妙重要的處所，請禪師說一句。』 禪師說：『你行腳（指雲遊參學）來多少時間了？』 問：『不曾遇到伴侶。』 禪師說：『少睡覺。』

金陵報慈道場玄覺導師行言，是泉州晉江人。從凈慧禪師處得法。上堂開示眾人說：『凡是行腳參訪善知識的人，到一個叢林（指寺廟）放下瓶缽（指僧人的生活用具），就可以說是行菩薩道，該做的都做完了。何必再來這裡討論真如涅槃（指佛教的最高境界）？ 這是不合時宜的說法。 然而古人有話說，譬如披沙識寶（指從沙子里辨認寶物），沙礫如果去除，真金』

【English Translation】 English version The effort of cutting hair and nails. Now seeing great difficulties continue. Asking, to understand and see the Buddha-nature, what is Buddha-nature? The Master said, 'I don't want to say.' Asking, 'What is Vajra Bodhisattva (referring to a courageous and diligent Bodhisattva)?' The Master said, 'Have you seen it?' Asking, 'What is the secret place of all the sages (referring to all saints)?' The Master said, 'You must understand it yourself.' Asking, 'What is the secret place of the Abbot (referring to the Master himself)?' The Master said, 'Wait until you understand it.' The Master said to the assembly, 'All of you have the constantly round moon (Buddha-nature), each cherishing priceless treasures. Therefore, the moon is in the clouds, although bright, it does not illuminate; wisdom is hidden within delusion, although true, it does not penetrate.' Nothing to do, don't stand for long. Asking, 'What is Acalanatha (referring to the immovable state of Buddha or Bodhisattva)?' The Master said, 'Flying and fluttering.' Asking, 'What is the one sentence of complete understanding?' The Master said, 'What difficulty is there in answering you?' Asking, 'So, could that be it?' The Master said, 'What difficulty is there in not answering you?' Asking, 'Deeply understanding what the Master says.' The Master said, 'What do you say I said?' Asking, 'Where did the deceased monk go after passing away?' The Master said, 'Wait until you are born to say.' Asking, 'Guest and host (referring to teacher and disciple) are distinct.' The Master said, 'You see the deceased monk where you stand.' Asking, 'What is the original mind of the student?' The Master said, 'Have you ever spoken of it?' Asking, 'If spoken of, how should one understand it?' The Master said, 'Wait until you ask.' Asking, 'It is said in the teachings (referring to Buddhist scriptures) that a tree can bear fruit, and the fruit is the color of crystal (referring to a transparent and crystalline color), may I ask who can eat this fruit?' The Master said, 'Where does the tree come from?' Asking, 'The student has a share.' The Master said, 'Eighty-four thousand away from the fruit (referring to a great distance).' Asking, 'What is non-migration (referring to eternal and unchanging)?' The Master said, 'Rivers rush and flow, the sun and moon revolve without stopping.' Asking, 'In the Zen tradition, what is the most profound and important place, please say a word, Master.' The Master said, 'How long have you been traveling (referring to wandering and studying)?' Asking, 'I have never met a companion.' The Master said, 'Sleep less.'

Xuanjue, the guiding teacher of Bao Ci Monastery in Jinling, Xingyan, was a native of Jinjiang, Quanzhou. He obtained the Dharma from Zen Master Jinghui. He addressed the assembly, saying, 'All those who travel to visit good teachers, when they arrive at a monastery (referring to a temple), put down their bowls (referring to the monk's living utensils), it can be said that they are practicing the Bodhisattva path, and all that needs to be done is done. Why come here to discuss True Thusness and Nirvana (referring to the highest state of Buddhism)? This is an untimely statement. However, the ancients have said, like identifying treasures by sifting through sand (referring to identifying treasures from sand), if the sand and gravel are removed, true gold.'

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自現。便喚作常住世間具足僧寶。亦如一味之雨。一般之地生長萬物。大小不同甘辛有異。不可道地與雨有大小之名也。所以道。方即現方圓即現圓。何以故。爾法無偏正。隨相應現。喚作對現色身。還見么。若不見也莫閑坐地。問如何是祖師西來意。師曰。此問不當。問坐卻是非如何合得本來人。師曰。汝且作么生坐。江南國主新建報慈大道場。命師大闡宗猷。海會二千餘眾。別署導師之號。師謂眾曰。此日英賢共會海眾同臻。諒惟佛法之趣無不備矣。若是英鑒之者。不須待言也。然言之本無何以默矣。是以森羅萬象諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。茍非通心上士逸格高人。則何以于諸塵中。發揚妙極卷舒物象。縱奪森羅示生非生應滅非滅。生滅洞已乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅而計之者哉。問國王再請蓋特薦先朝和尚。今日如何舉唱。師曰。汝不是問再唱人。曰恁么即天上人間無過此也。師曰。勿交涉。問遠遠投師請垂一接。師曰。卻依舊處去。

金陵凈德道場達觀禪師智筠。河中府人也。姓王氏。弱齡邁俗。依普救寺杲大師披削。年滿受具。始遊方謁撫州龍濟修山主。親附久之機緣莫契。后詣金陵報恩道場。參凈慧頓悟玄旨。后住廬山棲賢寺。師上堂謂眾曰

【現代漢語翻譯】 現代漢語譯本：自性顯現，就稱作常住世間的具足僧寶。也像同一種味道的雨，在同一片土地上生長出各種各樣的東西，大小不同，味道有甘有辛，不能說土地和雨有大小之分。所以說，方就顯現方，圓就顯現圓。為什麼呢？因為佛法沒有偏頗，隨著相應的根器而顯現。這叫做對現色身，你們看見了嗎？如果沒看見，就不要閑坐著。有人問：『如何是祖師西來意？』 師父說：『這個問題不恰當。』 又問：『如何才能使坐禪時產生的種種是非，與本來面目相合呢？』 師父說：『你且說說你是怎麼坐禪的？』 江南國主新建報慈大道場，命令師父大肆宣揚宗門精髓，聚集了二千多人的盛大法會，特別授予師父『導師』的稱號。師父對大眾說：『今天各位英才賢達共同聚集在此，海眾也都一同到來，想來佛法的趣味沒有不完備的了。如果是具有英明鑑賞力的人，就不需要等待言語的提示了。然而言語的根本是無，又怎麼能用沉默來表達呢？因此，森羅萬象都是諸佛的源頭。顯明的時候，就像海印一樣光明澄澈；昏昧的時候，就會被情感迷惑而自我困惑。如果不是通達心性的高士和超凡脫俗的人，又怎麼能在各種塵世之中，發揚精妙至極的道理，卷舒萬物形象，縱奪森羅萬象，示現生非生，應滅非滅的境界呢？對生滅的道理徹底通達之後，才能說是真常。用言語來表達，就像影子一樣散落在各個方向；用真理來論述，就像一切都空無軌跡。怎麼可以用有無生滅來衡量它呢？』 有人問：『國王再次邀請，並且特別推薦了先朝的和尚，今天應該如何舉唱呢？』 師父說：『你不是在問再次唱誦的人。』 那人說：『這樣說來，天上人間沒有能超過這個的了。』 師父說：『不要胡說八道。』 有人問：『遠遠地來投奔師父，請您垂慈接引。』 師父說：『還是回到原來的地方去吧。』 金陵凈德道場達觀禪師智筠（Zhiyun）是河中府人，姓王。年少時就超脫世俗，依普救寺的杲（Gao）大師剃度出家。成年後受具足戒，開始遊歷四方，拜訪撫州龍濟寺的修（Xiu）山主。親近了很久，但機緣不合。後來到金陵報恩道場，參拜凈慧禪師，頓悟了玄妙的旨意。之後住在廬山棲賢寺。師父上堂對大眾說：

【English Translation】 English version: Self-nature manifests, and it is then called the complete Sangha Jewel abiding in the world. It is also like rain of a single flavor, growing all things on the same ground. The sizes are different, and the tastes are sweet and spicy, but it cannot be said that the ground and the rain have names of large and small. Therefore, it is said that when it is square, it manifests as square; when it is round, it manifests as round. Why? Because your Dharma has no bias, and manifests according to the corresponding capacity. This is called the manifested form body. Do you see it? If you don't see it, don't sit idly. Someone asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'This question is not appropriate.' Someone asked again: 'How can the rights and wrongs that arise during meditation be reconciled with the original person?' The Master said: 'How do you sit?' The King of Jiangnan newly built the Bao Ci Great Dharma Assembly, ordering the Master to greatly expound the essence of the sect, gathering a great assembly of more than two thousand people, and specially bestowed upon the Master the title of 'Guide'. The Master said to the assembly: 'Today, all the talents and sages have gathered here together, and the sea of assembly has also arrived together. It is thought that the interest of the Buddha-dharma is complete in every way. If one is a person with brilliant discernment, there is no need to wait for words to prompt. However, the root of words is nothingness, so how can one express it with silence? Therefore, the myriad phenomena are all the source of the Buddhas. When it is manifest, it is like the sea-seal, bright and clear; when it is obscure, one will be deluded by emotions and self-confused. If it is not a high-minded scholar who understands the mind and an extraordinary person, how can one, in all the dusts, promote the most subtle principles, roll up and spread out the images of things, seize and release the myriad phenomena, show birth as non-birth, and respond to extinction as non-extinction? Only after thoroughly understanding the principles of birth and extinction can one say it is true constancy. To express it in words is like shadows scattered in all directions; to discuss it in terms of truth is like everything being empty and without trace. How can it be measured by existence and non-existence, birth and extinction?' Someone asked: 'The King invites again and specially recommends the former dynasty's monk. How should we sing it today?' The Master said: 'You are not asking about the person who sings again.' The person said: 'In that case, there is nothing in heaven and earth that can surpass this.' The Master said: 'Don't talk nonsense.' Someone asked: 'I come to rely on the Master from afar, please have compassion and receive me.' The Master said: 'Go back to where you were.' Chan Master Zhijun (智筠), Daguan (達觀) of Jingde (淨德) Monastery in Jinling (金陵), was from Hezhong Prefecture (河中府), with the surname Wang (王). In his youth, he transcended the mundane and was tonsured by Master Gao (杲) at Pujiu (普救) Monastery. Upon reaching adulthood, he received the full precepts and began to travel, visiting Mountain Master Xiu (修) of Longji (龍濟) Monastery in Fuzhou (撫州). He stayed close for a long time, but the opportunity did not arise. Later, he went to Bao'en (報恩) Monastery in Jinling, where he visited Chan Master Jinghui (淨慧) and had a sudden awakening to the profound meaning. Afterwards, he lived at Qixian (棲賢) Monastery on Mount Lu (廬山). The Master ascended the hall and said to the assembly:

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。從上諸聖方便門不少。大底只要諸仁者有個見處。然雖未見且不參差一絲髮許。諸仁者亦未嘗違背一絲髮許。何以故。烜赫地顯露。如今便會取。更不費一豪氣力。還省要麼。設道毗盧有師法身有主。斯乃抑揚對機施設。諸仁者作么生會對底道理。若也會且莫嫌他佛語。莫重祖師。直下是自己眼明始得。僧問。如何是的的之言。師曰。道什麼。問紛然覓不得時如何。師曰。覓個什麼不得。問如何是祖師意。師曰。用祖師意作什麼。問今朝呈遠瑞正意為誰來。師曰。大眾盡見汝恁么問。乾德三年江南國主仰師道化。于北苑建大道場曰凈德。延請居之。署大禪師之號。上堂謂眾曰。夫欲慕道。也須上上根器始得。造次中下不易承當。何以故。佛法非心意識境界。上座莫恁么㒝偰地。他古人道。沙門眼把定世界涵蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎讚歎不及。比喻比喻不及。道上座威光赫奕亙古亙今。幸有如是家風何不紹續取。為什麼自生卑劣。枉受辛勤不能曉悟。只為如此所以諸佛出興於世。只為如此所以諸佛唱入涅槃。只為如此所以祖師特地西來。僧問。諸聖皆入不二法門。如何是不二法門。師曰。但恁么入。曰恁么即今古同然去也。師曰。汝道什麼處是同。問如何是佛法大意。師曰。恰問著。曰恁么即學人禮拜也

。師曰。汝作么生會。問如何是佛。師曰。如何不是。師復謂眾曰。吾不能投身巖谷滅跡市𢌅。而出入禁庭以重煩世主。吾之過也。遂屢辭歸故山。國主錫以五峰棲玄蘭若。開寶二年八月十七日安坐告寂。壽六十四。臘四十四。

高麗道峰山慧炬國師。始發機于凈慧之室。本國主思慕遣使來請。遂回故地。國主受心訣禮待彌厚。一日請入王府上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了。諸上座還會么。儻若會且作么生會。若道不會威鳳樓作么生不會。珍重。師之言教未被中華。亦莫知所終。

金陵清涼法燈禪師泰欽。魏府人也。生而知道辯才無礙。入凈慧之室海眾歸之。僉曰敏匠。初受請住洪州幽谷山雙林院。上堂未升座乃曰。此山先代一二尊宿曾說法來。此座高廣不才何升。昔古有言。作禮須彌燈王如來乃可得坐。且道須彌燈王如來今在何處。大眾要見么一時禮拜。師便升座良久曰。為大眾只如此。也還有會處么。僧問。如何是雙林境。師曰。畫也不成。曰如何是境中人。師曰。且去。又曰。境也未識且討人。問一佛出世震動乾坤。和尚出世震動何方。師曰。什麼處見震動。曰爭奈即今何。師曰。今日有什麼事。有僧出禮拜。師曰。道者前時謝汝請。我將什麼與汝好。僧擬問次。師曰。將謂相悉

【現代漢語翻譯】 師父說：『你是如何領會的？』（有僧人）問：『什麼是佛？』師父說：『什麼不是佛？』師父又對眾人說：『我不能隱居在山巖峽谷，在市井中銷聲匿跡，卻出入宮廷，加重世主的煩惱。這是我的過錯。』於是多次辭別，想回到故鄉的山林。國主賜予他五峰棲玄蘭若（寺廟名）。開寶二年八月十七日，安詳坐化圓寂，享年六十四歲，僧臘四十四年。

高麗道峰山慧炬國師（高麗著名禪師）。最初在凈慧禪師處開悟。本國國王思慕他，派遣使者前來邀請。於是他返回故地。國王接受了他的心法，待他非常優厚。一天，國王請他到王府上堂說法。國師指著威鳳樓給眾人看，說：『威鳳樓已經為各位上座（對僧人的尊稱）舉揚過了。各位上座領會了嗎？如果領會了，又是如何領會的？如果說不領會，威鳳樓又怎麼會不領會呢？珍重。』國師的言教沒有傳到中華，也不知道他的最終歸宿。

金陵清涼法燈禪師泰欽（金陵清涼寺的著名禪師），是魏府人。他天生聰慧，辯才無礙。進入凈慧禪師門下，海眾僧人都歸服於他，都稱讚他是敏捷的匠人。最初接受邀請住在洪州幽谷山雙林院。上堂說法時，沒有升座就說：『這座山先前的一兩位尊宿曾經在這裡說法。這座高廣的法座，我這樣沒有才能的人如何能升上去呢？古人有話說，要禮拜須彌燈王如來（佛名）才能坐上去。那麼，須彌燈王如來現在在哪裡呢？大家想見嗎？』（於是）一時禮拜。師父便升座，良久后說：『為大眾這樣做了，也還有領會的地方嗎？』有僧人問：『什麼是雙林境？』師父說：『畫也畫不成。』（僧人）說：『什麼是境中人？』師父說：『且去。』又說：『境界還沒有認識，先去尋找人。』（僧人）問：『一佛出世，震動乾坤，和尚出世，震動何方？』師父說：『在什麼地方見到震動？』（僧人）說：『如今又該如何呢？』師父說：『今天有什麼事？』有僧人出來禮拜。師父說：『道者（對僧人的尊稱）先前感謝你的邀請，我拿什麼給你好呢？』僧人正要提問。師父說：『還以為彼此相悉（互相瞭解）。』

【English Translation】 The master said, 'How do you understand it?' (A monk) asked, 'What is Buddha?' The master said, 'What is not?' The master further said to the assembly, 'I cannot seclude myself in rocky valleys, nor disappear in the marketplace, yet I enter and exit the forbidden court, adding to the troubles of the world's ruler. This is my fault.' Therefore, he repeatedly resigned, wishing to return to his native mountains and forests. The ruler bestowed upon him the Wufeng Qixuan Lanruo (name of a temple). On the seventeenth day of the eighth month of the second year of Kaibao, he sat peacefully and passed away, at the age of sixty-four, with forty-four years of monastic life.

National Teacher Huiju of Dobong Mountain in Goryeo (a famous Korean Zen master). He initially attained enlightenment at the place of Zen Master Jinghui. The king of his native country, longing for him, sent envoys to invite him. Thus, he returned to his homeland. The king received his mind-seal and treated him with great respect. One day, the king invited him to the royal palace to give a Dharma talk. The National Teacher pointed to the Weifeng Tower and said to the assembly, 'The Weifeng Tower has already been praised by all of you senior monks. Have you all understood? If you have, how have you understood it? If you say you haven't understood, how could the Weifeng Tower not understand?' Treasure this.' The National Teacher's teachings did not reach China, and his final destination is unknown.

Zen Master Taiqin of Qingliang Faden Temple in Jinling (a famous Zen master of Qingliang Temple in Jinling), was a native of Weifu. He was born intelligent and possessed unobstructed eloquence. Entering the school of Zen Master Jinghui, the assembly of monks all submitted to him, praising him as a quick-witted craftsman. Initially, he accepted an invitation to reside at Shuanglin Monastery on Yougu Mountain in Hongzhou. When giving a Dharma talk, before ascending the seat, he said, 'One or two venerable monks of previous generations have preached the Dharma on this mountain. How can someone as untalented as I ascend this high and wide seat? The ancients said that one must prostrate to Sumeru Light King Tathagata (name of a Buddha) to be able to sit upon it. So, where is Sumeru Light King Tathagata now? Do you all want to see him?' (Then) they all prostrated at once. The master then ascended the seat and, after a long silence, said, 'Having done this for the assembly, is there still a place to understand?' A monk asked, 'What is the realm of Shuanglin?' The master said, 'It cannot even be painted.' (The monk) said, 'What is the person within the realm?' The master said, 'Go away.' He also said, 'If you haven't recognized the realm, first go find the person.' (The monk) asked, 'When a Buddha appears in the world, the universe shakes. When the abbot appears in the world, where does it shake?' The master said, 'Where did you see the shaking?' (The monk) said, 'What about right now?' The master said, 'What is happening today?' A monk came out and prostrated. The master said, 'Daoist (a respectful term for monks), I thank you for your previous invitation. What good thing shall I give you?' As the monk was about to ask, the master said, 'I thought we knew each other well (understood each other).'

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卻成不委。問如何是西來密密意。師曰苦。問一佛出世普潤群生。和尚出世當爲何人。師曰。不徒然曰。恁么即大眾有賴也。師曰。何必。師告眾曰。且住得也久立。官人及諸大眾。今日相請勤重。此個殊功比喻何及。所以道未了之人聽一言。只遮如今誰動口。師便下坐立倚拄杖而告眾曰。還會么。天龍寂聽而雨華。莫作須菩提㡧子畫將去。且恁么信受奉行。師次住上藍護國院。僧問。十方俱擊鼓十處一時聞。如何是聞。師曰。汝從那方來。問善行菩薩道不染諸法相。如何是菩薩道。師曰。諸法相。曰如何得不染去。師曰。染著什麼處。問不久開選場還許學人選也無。師曰。汝是點額人。又曰。汝是什麼科目。問如何是演大法義師曰。我演何似汝演。師次住金陵龍光院。上堂升座。維那白椎云。法筵龍象眾當觀第一義。師曰。維那是第二義。長老只今是第幾義。師又舉衣袖謂眾曰。會么大眾。此是山呼舞蹈。莫道五百生前曾為樂主來。或有疑情請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是什麼宗。曰如何。師曰。如何即不會。問上藍一曲師親唱。今日龍光事若何。師曰。汝什麼時到上藍來。曰諦當事如何。師曰。不諦當即別處覓。問如何是佛法大意。師曰。且問小意卻來與汝大意。師后入金陵住清涼大道場。上

【現代漢語翻譯】 現代漢語譯本 卻成不委（不明白）。問：『如何是西來密密意？』（什麼是達摩祖師從西方帶來的秘密禪意？）師說：『苦。』問：『一佛出世普潤群生，和尚出世當爲何人？』（一位佛陀出現普度眾生，和尚您出世應當爲了什麼人？）師說：『不徒然（不是白費力氣）。』（僧人）說：『恁么即大眾有賴也。』（這樣說來，大眾就有依靠了。）師說：『何必。』 師告誡大眾說：『且住得也久立（暫且住下，站立也夠久了）。官人及諸大眾，今日相請勤重，此個殊功比喻何及（今天各位官員和大眾，如此勤懇隆重地邀請，這份殊勝的功德難以比擬）。所以道未了之人聽一言，只遮如今誰動口（所以說，未悟之人聽我說一句，只是現在是誰在動口？）。』師便下座，立倚拄杖而告眾曰：『還會么？天龍寂聽而雨華（明白了嗎？天龍寂靜地聽著，天雨散花），莫作須菩提㡧子畫將去（不要像須菩提那樣照本宣科）。且恁么信受奉行（就這樣相信接受並依此修行）。』 師後來住在上藍護國院。僧人問：『十方俱擊鼓，十處一時聞，如何是聞？』（十方同時敲鼓，十個地方同時聽到，什麼是「聞」？）師說：『汝從那方來？』（你從哪個方向來？）問：『善行菩薩道，不染諸法相，如何是菩薩道？』（善於修行菩薩道，不沾染各種法相，什麼是菩薩道？）師說：『諸法相。』（就是各種法相。）（僧人）說：『如何得不染去？』（如何才能不沾染呢？）師說：『染著什麼處？』（沾染在什麼地方了？） 問：『不久開選場，還許學人選也無？』（不久將舉行選拔，還允許學人蔘加選拔嗎？）師說：『汝是點額人。』（你是被選中的人。）又說：『汝是什麼科目？』（你是什麼科目？）問：『如何是演大法義？』（什麼是演說大法真義？）師說：『我演何似汝演？』（我演說得怎麼樣比得上你演說？） 師後來住在金陵龍光院。上堂升座，維那（寺院中負責法會儀式的人）白椎云：『法筵龍象眾，當觀第一義。』（法會如同龍象匯聚，應當觀察第一義諦。）師說：『維那是第二義。長老只今是第幾義？』（維那說的是第二義，長老現在是第幾義？）師又舉起衣袖對大眾說：『會么大眾？此是山呼舞蹈（明白了嗎，大眾？這是山呼海嘯般的舞蹈），莫道五百生前曾為樂主來（不要說我五百生前曾經是樂官）。或有疑情請垂見示（如果有什麼疑問，請提出來）。』 當時有僧人問：『如何是諸佛正宗？』（什麼是諸佛的正宗？）師說：『汝是什麼宗？』（你是什麼宗？）（僧人）說：『如何？』（怎麼樣？）師說：『如何即不會。』（怎麼樣就是不明白。）問：『上藍一曲師親唱，今日龍光事若何？』（在上藍寺您親自唱了一曲，今天在龍光寺又如何呢？）師說：『汝什麼時到上藍來？』（你什麼時候到過上藍寺？）（僧人）說：『諦當事如何？』（真實情況如何？）師說：『不諦當即別處覓。』（不真實就到別處尋找。） 問：『如何是佛法大意？』（什麼是佛法的大意？）師說：『且問小意卻來與汝大意。』（先問小意，再來告訴你大意。）師後來進入金陵，住在清涼大道場。

【English Translation】 English version But it becomes not understanding. Asked: 'What is the secret meaning of the Westward transmission?' (What is the secret Zen meaning that Bodhidharma brought from the West?) The master said: 'Suffering.' Asked: 'When a Buddha appears in the world, he universally benefits all beings. What kind of person should the abbot be when he appears in the world?' (When a Buddha appears in the world to universally benefit all beings, what kind of person should you, Abbot, be when you appear in the world?) The master said: 'Not in vain.' (The monk) said: 'In that case, the masses rely on you.' (So the masses have something to rely on.) The master said: 'Why bother?' The master told the assembly: 'Stay here for a while, standing for a long time. Officials and all of you, the masses, today's invitation is diligent and heavy. This special merit is beyond comparison. Therefore, those who have not understood should listen to a word: who is moving their mouth right now?' Then the master descended from his seat, stood leaning on his staff, and announced to the assembly: 'Do you understand? The dragons and gods listen silently and rain flowers. Do not make it like Subhuti, just copying the words. Just believe, accept, and practice in this way.' Later, the master resided at the Huguo Monastery on Mount Shanglan. A monk asked: 'When the drums are beaten in all ten directions, they are heard in ten places at the same time. What is hearing?' (When drums are beaten simultaneously in all ten directions and heard in ten places at once, what is 'hearing'?) The master said: 'From which direction do you come?' Asked: 'Practicing the Bodhisattva path without being attached to the characteristics of all dharmas, what is the Bodhisattva path?' (Practicing the Bodhisattva path without being tainted by the appearances of all dharmas, what is the Bodhisattva path?) The master said: 'The characteristics of all dharmas.' (The monk) said: 'How can one avoid being tainted?' The master said: 'Where are you being tainted?' Asked: 'The selection field will open soon. Will students be allowed to participate in the selection?' (The selection process will begin soon, will students be allowed to participate?) The master said: 'You are a marked person.' (You are one of the chosen ones.) And said: 'What subject are you?' (What is your subject?) Asked: 'What is expounding the great meaning of the Dharma?' (What is expounding the great meaning of the Dharma?) The master said: 'How does my expounding compare to your expounding?' Later, the master resided at the Longguang Monastery in Jinling. Ascending the Dharma hall, the director (Vina) announced: 'The Dharma assembly is like a gathering of dragons and elephants; one should contemplate the first meaning.' (The Dharma assembly is like a gathering of dragons and elephants; one should contemplate the ultimate truth.) The master said: 'The director's is the second meaning. Elder, what meaning is it now?' The master then raised his sleeve and said to the assembly: 'Do you understand, everyone? This is a mountain shout and dance. Do not say that in five hundred lives I was once a master of music. If there are any doubts, please show them.' At that time, a monk asked: 'What is the true lineage of all Buddhas?' (What is the true lineage of all Buddhas?) The master said: 'What lineage are you?' (What lineage do you belong to?) (The monk) said: 'How?' The master said: 'How means you don't understand.' Asked: 'You personally sang a song at Shanglan Monastery. What about the affairs at Longguang Monastery today?' (You personally sang a song at Shanglan Monastery. What about the affairs at Longguang Monastery today?) The master said: 'When did you come to Shanglan Monastery?' (When did you come to Shanglan Monastery?) (The monk) said: 'What is the true situation?' The master said: 'If it is not true, look elsewhere.' Asked: 'What is the great meaning of the Buddha Dharma?' (What is the great meaning of the Buddha Dharma?) The master said: 'First ask about the small meaning, and then I will give you the great meaning.' Later, the master entered Jinling and resided at the Qingliang Great Dharma Place.

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堂升座。僧出問次。師曰。遮僧最先出為大眾已了第國主深恩。問國主請命祖席重開。學人上來請師直指心源。師曰。上來卻下去。問法眼一燈分照天下。和尚一燈分付何人。師曰。法眼什麼處分照來。江南國主為鄭王時受心法于凈慧之室。暨凈慧入滅復。嘗問于師曰。先師有什麼不了底公案。師對曰。見分析次。異日又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今只有十數人在諸方為導首。爾道莫有錯指人路底么。若錯指教他入水入火落坑落塹。然古人又道。我若向刀山刀山自摧折。我若向鑊湯鑊湯自消滅。且作么生商量言語即熟。及問著便生疏去。何也只為隔闊多時。上座但會我什麼處去不得有去。不得者。為眼等諸根色等諸法。諸法且置。上座開眼見什麼。所以道不見一法即如來。方得名為觀自在。珍重。師開寶七年六月示疾告眾曰。老僧臥疾強牽拖與汝相見。如今隨處道場宛然化城。且道作么生是化城。不見古導師云。寶所非遙須且前進。及至城所又道。我所化作。今汝諸人試說個道理看。是如來禪祖師禪。還定得么。汝等雖是晚生。須知僥忝我國主凡所勝地建一道場所須不闕。只要汝開口。如今不如阿那個是汝口。爭答效他四恩三有。欲得會么。但識口必

【現代漢語翻譯】 現代漢語譯本 師父升座。有僧人出來提問。師父說：『這位僧人最先出來，是爲了大眾已經報答了國主的深恩。』（第，指第一）問：『國主重開祖師的法席，學人前來，請師父直接指示心源。』師父說：『上來卻又下去。』問：『法眼禪師的一燈分照天下，和尚您的一燈要分付給誰？』師父說：『法眼禪師從什麼地方分照來的？』（法眼，指法眼文益禪師） 江南國主在擔任鄭王時，曾在凈慧禪師的禪室接受心法。（凈慧，指凈慧禪師）等到凈慧禪師圓寂后，又曾問師父說：『先師有什麼未了的公案？』師父回答說：『見分析次。』（次，指事情） 後來有一天又問：『聽說長老您對於先師有不同的見解？』師父作勢起身。國主說：『請坐。』師父對大眾說：『先師的法席有五百人，現在只有十幾個人在各地做導師。你們說，難道沒有錯指人路的嗎？如果錯指，就會教他入水入火，落入坑塹。然而古人又說：『我若向刀山，刀山自摧折；我若向鑊湯，鑊湯自消滅。』（鑊湯，古代一種酷刑，用大鍋煮沸水或油） 且要如何商量，言語才能熟練？等到問到時，卻又生疏起來。這是為什麼呢？只因爲隔閡太久了。上座們只知道我什麼地方去不得，有去不得的地方。去不得，是因為眼等諸根，色等諸法。諸法且放一邊，上座們睜開眼看見什麼？所以說，『不見一法即如來』，才能稱為觀自在。（如來，佛的稱號之一；觀自在，即觀世音菩薩的舊譯） 珍重。』 師父在開寶七年六月生病，告訴大眾說：『老僧我臥病在床，勉強拖著病體與你們相見。如今隨處都是道場，宛然如化城。（化城，佛教用語，比喻虛幻不實的境界） 且說，什麼是化城？不見古導師說：『寶所非遙，須且前進。』（寶所，佛教用語，比喻涅槃的境界） 及至城所，又說：『我所化作。』現在你們各位試說個道理看看，是如來禪還是祖師禪，還定得了嗎？（如來禪，指依如來教法而修的禪；祖師禪，指不立文字，直指心源的禪） 你們雖然是後生晚輩，須知僥倖我國主凡是勝地，建立一道場，所須都不缺少。只要你們開口，如今不如阿那個是汝口。爭答效他四恩三有。欲得會么。但識口必（四恩，指父母恩、眾生恩、國王恩、三寶恩；三有，指欲有、色有、無色有）'

【English Translation】 English version The master ascended the seat. A monk came forward and asked a question. The master said, 'This monk came out first to repay the deep kindness of the ruler for the sake of the assembly.' (第, dì, means 'first') Asked, 'The ruler reopens the ancestral seat. The student comes forward, please directly point out the source of the mind.' The master said, 'Come up but go down.' Asked, 'Fayan's one lamp illuminates the world, to whom will the master's one lamp be entrusted?' The master said, 'Where did Fayan illuminate from?' (法眼, Fǎyǎn, refers to Zen Master Fayan Wenyi) When the ruler of Jiangnan was the Prince of Zheng, he received the mind-dharma in the chamber of Zen Master Jinghui. (凈慧, Jìnghuì, refers to Zen Master Jinghui) After Zen Master Jinghui passed away, he once asked the master, 'What unfinished public case does the former master have?' The master replied, 'See analysis next.' (次, cì, means 'matter') One day he asked again, 'I heard that Elder, you have different opinions on the former master?' The master made a gesture to get up. The ruler said, 'Please sit down.' The master said to the assembly, 'The former master's Dharma seat had five hundred people, and now there are only a dozen people who are leaders in various places. Do you say, is there no one who misdirects people's paths? If misdirected, they will be taught to enter water and fire, and fall into pits and trenches. However, the ancients also said, 'If I go to the mountain of knives, the mountain of knives will collapse; if I go to the cauldron of boiling soup, the cauldron of boiling soup will disappear.' (鑊湯, huòtāng, an ancient form of torture, boiling water or oil in a large pot) How can we discuss and make our words proficient? When asked, they become unfamiliar again. Why is this? Only because the separation has been too long. You only know where I cannot go, where there are places I cannot go. Cannot go, because of the roots such as the eyes, and the dharmas such as form. Let's put aside the dharmas for now, what do you see when you open your eyes? Therefore, it is said, 'Not seeing a single dharma is the Tathagata,' then one can be called Avalokiteshvara. (如來, Rúlái, one of the titles of the Buddha; 觀自在, Guānzìzài, the old translation of Avalokitesvara Bodhisattva) Treasure it.' In June of the seventh year of Kaibao, the master fell ill and told the assembly, 'I, the old monk, am lying in bed, reluctantly dragging my sick body to see you. Now every place is a Dharma seat, just like a phantom city. (化城, huàchéng, a Buddhist term, a metaphor for an unreal realm) What is a phantom city? Didn't the ancient guide say, 'The treasure place is not far away, you must move forward.' (寶所, bǎosuǒ, a Buddhist term, a metaphor for the realm of Nirvana) When you reach the city, he also said, 'What I have transformed.' Now, all of you, try to say a principle and see, is it the Tathagata Zen or the Patriarchal Zen, can you determine it? (如來禪, Rúlái Chán, refers to Zen practiced according to the teachings of the Tathagata; 祖師禪, Zǔshī Chán, refers to Zen that does not establish words and directly points to the source of the mind) Although you are latecomers, you must know that fortunately, our ruler has established a monastery in every scenic spot, and everything needed is not lacking. As long as you open your mouth, now it is not as good as which one is your mouth. How can you answer and imitate the four graces and three existences. Do you want to understand? But knowing the mouth must (四恩, sì'ēn, refers to the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels; 三有, sānyǒu, refers to the desire realm, the form realm, and the formless realm)'

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無咎。縱有咎因汝有我。今火風相逼。去住是常道。老僧住持將逾一紀。每承國主助發。至於檀越十方道侶主事小師皆赤心為我。默而難言。或披麻帶布。此即順俗我道違真。且道順好違好。然但順我道即無顛倒。我之遺骸必于南山大智藏和尚左右乞二墳蒙。升沈皎然不淪化也。努力努力珍重即其月二十四日安坐而終。

杭州真身寶塔寺紹巖禪師雍州人也。姓劉氏。七歲依高安禪師出家。十八進具於懷暉律師。暨遊方與天臺韶國師同受記于臨川。尋于浙右水心寺掛錫宴寂。后止越州法華山。續入居塔寺上方凈院。吳越王命師開法。署了空大智常照禪師。上堂謂眾曰。山僧素寡知見。本期閑放唸經待死。豈謂今日大王勤重苦勉山僧。效諸方宿德施張法筵。然大王致請也。只圖諸仁者明心。此外無別道理。諸仁者還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山玩水時。耳目絕對時。是汝心否。如上所解盡為魔魅所攝。豈曰明心。更有一類人離身中妄想。外別認遍十方世界。含日月包太虛。謂是本來真心。斯亦外道所計非明心也。諸仁者要會么。心無是者亦無不是者。汝擬執認其可得乎。問六合澄清時如何。師曰。大眾誰信汝。問見月忘指時如何。師曰。非見月。曰豈可認指為月耶。師

【現代漢語翻譯】 現代漢語譯本： 無咎（沒有罪過）。縱然有罪過，也是因為你們有『我』（執著于自我）。現在火風（指地水火風四大元素中的火和風）相逼，離去或留下都是常理。老僧我主持寺廟將近十二年，每次都承蒙國主資助，至於各位檀越（施主）、十方道友、負責事務的小師父們，都赤誠地幫助我。我心中默默感激，難以言表。或許有人會披麻戴孝，但這只是順應世俗，與我的道義相悖。那麼，順應世俗好呢，還是違背世俗好呢？然而，只要順應我的道義，就不會有顛倒錯亂。我的遺骸必定要在南山大智藏和尚左右，乞求兩處墳墓安葬，希望能夠昇華沉澱，清清楚楚，不至於淪落於化為塵土。努力啊，努力啊，珍重！就在那個月的二十四日，我將安詳坐化而終。

杭州真身寶塔寺的紹巖禪師，是雍州人，姓劉。七歲時跟隨高安禪師出家，十八歲在懷暉律師處受具足戒。後來遊歷四方，與天臺韶國師一同在臨川接受印可。不久在浙右的水心寺掛單，安然圓寂。之後駐錫越州法華山，繼續入住塔寺上方的凈院。吳越王命令禪師開壇講法，賜號了空大智常照禪師。禪師上堂對大眾說：『山僧我向來寡聞少見，本來只想清閒自在地念經等死。哪裡想到今天大王如此重視，苦苦勉勵山僧，效仿各方宿德高僧，開設法筵。然而大王之所以邀請我，只是爲了讓各位仁者明心見性。除此之外，沒有別的道理。各位仁者，你們明心見性了嗎？莫不是在言語談笑時，在凝神沉默時，在參訪知識時，在道友商量時，在觀山玩水時，在耳目完全隔絕時，這就是你們的心嗎？如果像上面這樣理解，都已經被魔魅所迷惑了，怎麼能說是明心見性呢？還有一類人，離開自身中的妄想，向外去尋找，認為遍佈十方世界，包含日月，包容太虛的就是本來真心。這也是外道的見解，不是明心見性。各位仁者想要領會嗎？心沒有『是』，也沒有『不是』。你們想要執著地去認識它，可能得到嗎？』有人問：『六合（指天地四方）澄清時如何？』禪師說：『大眾，誰相信你？』有人問：『見月忘指時如何？』禪師說：『不是見月。』那人說：『難道可以把手指當成月亮嗎？』

【English Translation】 English version: No fault. Even if there is fault, it is because you have 'I' (attachment to self). Now that fire and wind (referring to the fire and wind elements of the four great elements: earth, water, fire, and wind) are pressing in, leaving or staying is the natural way. I, the old monk, have been in charge of the temple for nearly twelve years, and each time I have received assistance from the ruler of the state. As for the lay devotees (Danyue), fellow practitioners from all directions, and the junior monks in charge of affairs, they have all sincerely helped me. I am silently grateful in my heart, but it is difficult to express. Perhaps some will wear hemp and sackcloth, but this is merely conforming to worldly customs, which goes against my path. So, is it good to conform to worldly customs, or is it good to go against them? However, as long as you conform to my path, there will be no inversion or confusion. My remains must be buried to the left and right of the Venerable Dazhi Zang of Nanshan, begging for two graves, hoping to ascend and settle clearly, so as not to fall into dust. Strive, strive, cherish! On the twenty-fourth day of that month, I will pass away peacefully in meditation.

Zen Master Shaoyan of the True Body Pagoda Temple in Hangzhou was a native of Yongzhou, with the surname Liu. At the age of seven, he left home to become a monk under Zen Master Gao'an. At the age of eighteen, he received the full precepts from Vinaya Master Huaihui. Later, he traveled in various directions and received confirmation from National Teacher Shao of Tiantai in Linchuan. Soon after, he stayed at Shuixin Temple in Zheyoushui and passed away peacefully. Later, he stayed at Fahua Mountain in Yuezhou, and continued to reside in the Pure Courtyard above the Pagoda Temple. King Wuyue ordered the Zen master to open the Dharma assembly and bestowed the title 'Zen Master Liaokong Dazhi Changzhao'. The Zen master said to the assembly in the Dharma hall: 'I, this mountain monk, have always been ignorant and have always wanted to recite sutras and wait for death in leisure. How could I have imagined that today the Great King would value me so much, and urge me to emulate the virtuous monks of all directions and set up a Dharma assembly. However, the reason why the Great King invited me is only to allow all of you to understand your minds and see your nature. Apart from this, there is no other reason. Have you all understood your minds and seen your nature? Is it not in the moments of speech and laughter, in the moments of silent contemplation, in the moments of visiting teachers, in the moments of discussing with fellow practitioners, in the moments of viewing mountains and playing in the water, in the moments when the ears and eyes are completely cut off, is this your mind? If you understand it in the way described above, you have all been deluded by demons, how can you say that you have understood your mind and seen your nature? There is also a class of people who leave the delusions in their bodies and seek outwards, thinking that what pervades the ten directions, contains the sun and moon, and encompasses the great void is the original true mind. This is also the view of externalists, not understanding the mind and seeing the nature. Do you all want to understand? The mind has neither 'is' nor 'is not'. If you try to grasp it and recognize it, can you obtain it?' Someone asked: 'What is it like when the six directions (referring to heaven, earth, and the four directions) are clear?' The Zen master said: 'Everyone, who believes you?' Someone asked: 'What is it like when you forget the finger when you see the moon?' The Zen master said: 'It is not seeing the moon.' The person said: 'Can you recognize the finger as the moon?'

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曰。汝參學來多少時也。師開寶四年七月示疾。謂門弟子曰。諸行無常即常住相。言訖跏趺而逝。壽七十三。臘五十五。

金陵報恩院法安慧濟禪師太和人也。印心於法眼之室。初住撫州曹山崇壽院為第四世。上堂謂眾曰。知幻即離不作方便。離幻即覺亦無漸次。諸上座且作么生會。不作方便又無漸次。古人意在什麼處。若會得諸佛常見前。若未會莫向圓覺經里討。夫佛法亙古亙今未嘗不見前。諸上座一切時中咸承此威光。須具大信根荷擔得起始得。不見佛贊猛利度人堪為器用。亦不賞他向善久修凈業者。要似他廣額兇屠拋下操刀便證阿羅漢果。直須恁么始得。所以長者道。如將梵位直授凡庸。僧問。大眾既臨於法會。請師不吝句中玄。師曰。謾得大眾么。曰恁么即全應此問也。師曰。不用得。問古人有言一切法以不生為宗。如何是不生宗。師曰。好個問處。問佛法中請師方便。師曰。方便了也。問如何是古佛心。師曰。何待問江南。國主請入居報恩。署號攝眾。師上堂謂眾曰。此日奉命令住持當院為眾演法。適來見維那白槌了。多少好令教當觀第一義。且作么生是第一義。若遮里參得多少省要。如今更別說個什麼。即得然承恩旨不可杜默去也。夫禪宗示要法爾常規。圓明顯露亙古亙今。至於達磨西來。也只與

【現代漢語翻譯】 現代漢語譯本： 問：你參學有多久了？ 師父在開寶四年七月示疾，對門下弟子說：『諸行無常，即是常住之相。』說完便結跏趺坐而逝，享年七十三歲，僧臘五十五年。 金陵報恩院的法安慧濟禪師是太和人。他在法眼禪師處印心。最初住在撫州曹山崇壽院，是第四代住持。上堂時對大眾說：『知道是幻象就立刻離開，不需要任何方便。離開幻象就是覺悟，也沒有漸進的次第。』各位禪師，你們怎麼理解？『不作方便』又『沒有漸次』，古人的用意在哪裡？如果領會了，諸佛就常見於眼前。如果還不明白，就不要到《圓覺經》里去尋找。佛法亙古亙今，從未離開過眼前。各位禪師，一切時中都承受著這佛法的威光。必須具備大信心，能夠承擔得起才行。沒看到佛讚歎勇猛精進、能夠度化他人的人，認為他們堪當大用，也不讚賞那些向善已久、修持清凈行業的人。要像廣額兇屠那樣，放下屠刀便證得阿羅漢果。必須這樣才行。所以長者說：『如同將梵天之位直接授予凡庸之人。』 僧人問：大眾既然聚集在法會上，請師父不要吝惜句中的玄機。 師父說：『想矇騙大眾嗎？』 僧人說：『這樣就是完全迴應了這個問題。』 師父說：『用不著。』 僧人問：古人有言，『一切法以不生為宗』，如何是不生宗？ 師父說：『問得好。』 僧人問：在佛法中，請師父開示方便之法。 師父說：『方便已經開示完了。』 僧人問：如何是古佛心？ 師父說：『何必等到問江南？』 國主請他入住報恩院，賜號攝眾。師父上堂時對大眾說：『今日奉命住持本院，為大眾演說佛法。剛才看到維那敲槌完畢。多少美好的法令教導我們觀照第一義。那麼，什麼是第一義？如果在這裡參透了，就能省去很多功夫。如今還要另外說些什麼呢？既然承蒙皇恩旨意，不可沉默不語。禪宗開示要義，本就自然而然，圓滿顯露，亙古亙今。至於Bodhidharma (達磨，the first patriarch of Zen Buddhism in China)西來，也只是…』 English version: Said: How long have you been studying? The master fell ill in July of the fourth year of Kaibao. He said to his disciples: 'All conditioned things are impermanent, which is the aspect of permanence.' After saying this, he sat in full lotus posture and passed away at the age of seventy-three, with fifty-five years of monastic life. Chan Master Fa'an Huiji of Bao'en Monastery in Jinling was a native of Taihe. He received mind-seal transmission from Chan Master Fayan (法眼, founder of the Fayan school of Chan Buddhism). He initially resided at Chongshou Monastery on Mount Cao in Fuzhou, becoming the fourth abbot. In his Dharma talk, he said to the assembly: 'Knowing illusion is to leave it immediately, without resorting to expedients. Leaving illusion is awakening, also without gradual stages.' Venerable monks, how do you understand this? 'Without resorting to expedients' and 'without gradual stages,' what is the intention of the ancients? If you understand this, all Buddhas are constantly present before you. If you do not understand, do not seek it in the Surangama Sutra. The Buddha Dharma is constant from ancient times to the present, never absent from before you. Venerable monks, at all times you are receiving this majestic light. You must have great faith and be able to bear it. Do you not see that the Buddha praises those who are courageous and vigorous in saving others, considering them worthy of being used, and does not praise those who have long been virtuous and cultivated pure karma? You must be like the fierce butcher Guang'e, who laid down his knife and immediately attained the fruit of Arhat. It must be like this. Therefore, the elder said: 'It is like directly bestowing the position of Brahma upon an ordinary person.' A monk asked: Since the assembly has gathered at the Dharma assembly, please do not be stingy with the mystery within your words. The master said: 'Do you want to deceive the assembly?' The monk said: 'In that case, this is a complete response to the question.' The master said: 'No need.' A monk asked: The ancients said, 'All dharmas take non-arising as their essence.' What is the essence of non-arising? The master said: 'A good question.' A monk asked: Within the Buddha Dharma, please teach us expedient means. The master said: 'The expedient means have already been taught.' A monk asked: What is the mind of the ancient Buddha? The master said: 'Why wait to ask Jiangnan?' The ruler invited him to reside at Bao'en Monastery, bestowing a title to gather the assembly. In his Dharma talk, the master said to the assembly: 'Today, I have received the order to reside at this monastery and expound the Dharma for you. Just now, I saw the director of ceremonies finish striking the gavel. How many wonderful laws teach us to contemplate the first principle. So, what is the first principle? If you penetrate it here, you will save a lot of effort. Now, what else should I say? Since I have received the imperial decree, I cannot remain silent. The essence of Chan teaching is natural and spontaneous, perfectly revealed, constant from ancient times to the present. As for Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) coming from the West, he only...'

【English Translation】 Said: How long have you been studying? The master fell ill in July of the fourth year of Kaibao. He said to his disciples: 'All conditioned things are impermanent, which is the aspect of permanence.' After saying this, he sat in full lotus posture and passed away at the age of seventy-three, with fifty-five years of monastic life. Chan Master Fa'an Huiji of Bao'en Monastery in Jinling was a native of Taihe. He received mind-seal transmission from Chan Master Fayan (法眼, founder of the Fayan school of Chan Buddhism). He initially resided at Chongshou Monastery on Mount Cao in Fuzhou, becoming the fourth abbot. In his Dharma talk, he said to the assembly: 'Knowing illusion is to leave it immediately, without resorting to expedients. Leaving illusion is awakening, also without gradual stages.' Venerable monks, how do you understand this? 'Without resorting to expedients' and 'without gradual stages,' what is the intention of the ancients? If you understand this, all Buddhas are constantly present before you. If you do not understand, do not seek it in the Surangama Sutra. The Buddha Dharma is constant from ancient times to the present, never absent from before you. Venerable monks, at all times you are receiving this majestic light. You must have great faith and be able to bear it. Do you not see that the Buddha praises those who are courageous and vigorous in saving others, considering them worthy of being used, and does not praise those who have long been virtuous and cultivated pure karma? You must be like the fierce butcher Guang'e, who laid down his knife and immediately attained the fruit of Arhat. It must be like this. Therefore, the elder said: 'It is like directly bestowing the position of Brahma upon an ordinary person.' A monk asked: Since the assembly has gathered at the Dharma assembly, please do not be stingy with the mystery within your words. The master said: 'Do you want to deceive the assembly?' The monk said: 'In that case, this is a complete response to the question.' The master said: 'No need.' A monk asked: The ancients said, 'All dharmas take non-arising as their essence.' What is the essence of non-arising? The master said: 'A good question.' A monk asked: Within the Buddha Dharma, please teach us expedient means. The master said: 'The expedient means have already been taught.' A monk asked: What is the mind of the ancient Buddha? The master said: 'Why wait to ask Jiangnan?' The ruler invited him to reside at Bao'en Monastery, bestowing a title to gather the assembly. In his Dharma talk, the master said to the assembly: 'Today, I have received the order to reside at this monastery and expound the Dharma for you. Just now, I saw the director of ceremonies finish striking the gavel. How many wonderful laws teach us to contemplate the first principle. So, what is the first principle? If you penetrate it here, you will save a lot of effort. Now, what else should I say? Since I have received the imperial decree, I cannot remain silent. The essence of Chan teaching is natural and spontaneous, perfectly revealed, constant from ancient times to the present. As for Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) coming from the West, he only...'

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諸人證明。亦無法可得與人。只道直下是。便教立地覯取。古人雖即道立地覯取。如今坐地還覯得也無。有疑請問。僧問。三德奧樞從佛演一音玄路請師明。師曰。汝道有也未。問如何是報恩境。師曰。大家見汝問。師開寶中示滅于本院。

撫州崇壽院契稠禪師西州人也。上堂升座。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。師又曰。大眾欲知佛性義。當觀時節因緣。作么生是時節因緣。上座如今便散去。且道有也未。若無因什麼便散去。若有作么生是第一義。上座第一義現成。何勞更觀。恁么顯明得佛性。常照一切法常住若見有法常住。猶未是法之真源。作么生是法之真源。上座不見古人道。一人發真歸元十方虛空悉皆消殞。還有一法為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者便請相示。僧問。凈慧之燈親然汝水今日王侯請命。如何是凈慧之燈。師曰。更請一問。問古人見不齊處請師方便。師曰。古人見什麼處不齊。問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是。問的的西來意師當第幾人。師曰。年年八月半中秋。問如何是和尚為人一句。師曰。觀音舉上藍舉。師淳化三年示滅。

洪州云居山清錫禪師泉州人也。初住龍鬚山廣平院。

【現代漢語翻譯】 現代漢語譯本： 諸位來證明。也沒有什麼法可以給與他人。只是說當下就是。便教人立刻見到本性。古人雖然說立刻見到本性。如今坐著還能見到嗎？有疑問請提問。有僧人問：『三德（法身、般若、解脫）的奧妙關鍵從佛陀口中演說，一音之玄妙道路請老師開示。』 禪師說：『你說有還是沒有？』 問：『如何是報恩的境界？』 禪師說：『大家看見你問。』 禪師在開寶年間在本院示寂。

撫州崇壽院的契稠禪師是西州人。上堂升座。有僧人問：『四眾弟子仔細觀察第一義諦，如何是第一義諦？』 禪師說：『何必再問？』 禪師又說：『大眾想要知道佛性的意義，應當觀察時節因緣。』 怎麼是時節因緣？ 上座現在就要散去，且說是有還是沒有？ 如果沒有，因為什麼要散去？ 如果有，怎麼是第一義諦？ 上座，第一義諦現成，何必再觀察？ 這樣顯明地得到佛性，常照一切法，常住不變。如果見到有法是常住的，還未是法的真源。 怎麼是法的真源？ 上座不見古人說，『一人發真歸元，十方虛空全部消殞。』 還有一法可以用意念去理解嗎？ 古人有如此大事因緣，依著去做就是了。何必長老多說。』 眾人中有不知道的，便請（禪師）指示。有僧人問：『凈慧之燈親手點燃，如今王侯皈依。如何是凈慧之燈？』 禪師說：『請再問一個問題。』 問：『古人見解不一致的地方，請老師方便開示。』 禪師說：『古人見什麼地方不一致？』 問：『如何是佛？』 禪師說：『如何是佛？』 （僧人）說：『如何領會理解？』 禪師說：『領會理解就不是了。』 問：『的的確確的西來意，老師您是第幾人？』 禪師說：『年年八月半中秋。』 問：『如何是和尚為人的一句（話）？』 禪師說：『觀音舉，上藍舉。』 禪師在淳化三年示寂。

洪州云居山的清錫禪師是泉州人。最初住在龍鬚山廣平院。

【English Translation】 English version: You people bear witness. There is also no Dharma to be given to others. Just say that it is right here and now. Then teach them to see it immediately. Although the ancients said to see it immediately, can you still see it while sitting here now? If you have doubts, please ask. A monk asked, 'The profound secrets of the Three Virtues (Dharmakaya, Prajna, Liberation) are expounded by the Buddha with one sound; please, Master, illuminate the mysterious path of the One Sound.' The Master said, 'Do you say it exists or not?' Asked, 'What is the realm of repaying kindness?' The Master said, 'Everyone sees you asking.' The Master passed away in this monastery during the Kaibao era.

Zen Master Qichou of Chongshou Monastery in Fuzhou was a native of Xizhou. He ascended the Dharma hall and took his seat. A monk asked, 'The four assemblies attentively observe the First Principle; what is the First Principle?' The Master said, 'Why bother asking again?' The Master also said, 'If the assembly wishes to know the meaning of Buddha-nature, they should observe the conditions of time and circumstance.' What are the conditions of time and circumstance? The assembly is about to disperse now; tell me, does it exist or not? If it does not exist, why are they dispersing? If it exists, how is it the First Principle? Assembly, the First Principle is already present; why bother observing it again? Thus clearly revealing Buddha-nature, it constantly illuminates all Dharmas, constantly abiding. If you see a Dharma that is constant and abiding, it is still not the true source of Dharma. What is the true source of Dharma? Assembly, have you not seen the ancients say, 'When one person awakens to the origin and returns to the source, all of the ten directions of empty space are completely extinguished.' Is there still one Dharma that can be understood with intention? The ancients had such a great matter of cause and condition; to act accordingly is sufficient. Why should this old monk say more?' If there are those in the assembly who do not know, then please ask for instruction. A monk asked, 'The lamp of pure wisdom is personally lit, and today kings and nobles take refuge. What is the lamp of pure wisdom?' The Master said, 'Please ask another question.' Asked, 'Where the ancients' views differed, please, Master, provide expedient guidance.' The Master said, 'Where did the ancients' views differ?' Asked, 'What is Buddha?' The Master said, 'What is Buddha?' (The monk) said, 'How is it to be understood?' The Master said, 'Understanding is not it.' Asked, 'The true meaning of the coming from the West, what number are you, Master?' The Master said, 'Every year, the Mid-Autumn Festival on the fifteenth of August.' Asked, 'What is the abbot's one phrase for the sake of others?' The Master said, 'Guanyin raises it, Shanglan raises it.' The Master passed away in the third year of Chunhua.

Zen Master Qingxi of Yunju Mountain in Hongzhou was a native of Quanzhou. He initially resided at Guangping Monastery on Longxu Mountain.

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有僧問。如何是廣平境。師曰。識取廣平。曰如何是境中人。師曰。驗取。次住云居山。僧問。如何是云居境。師曰。汝喚什麼作境。曰如何是境中人。師曰。適來向汝道什麼。師后住泉州西明院。有廖天使入院見供養法眼和尚真。乃問曰。真前是什麼果子。師曰。假果子。天使曰。既是假果子。為什麼將供養真。師曰。也只要天使識假。問如何是佛。師曰。容顏甚奇妙。

洪州百丈山大智院道常禪師。本山出家。禮照明禪師披剃。尋參凈慧獲預函丈。因請益問。外道問佛不問有言不問無言。敘語未終。凈慧曰。住住汝擬向世尊良久處會去。師從此悟入。后本山請歸住持。當第十一世。學者尤盛。師上堂示眾曰。乘此寶乘直至道場。每日勞諸上座訪及。無可祇延。時寒不用久立。卻請回車。珍重。僧問。如何是學人行腳事。師曰。拗折拄杖得也未。問古人有言。釋迦與我同參。未審參何人。師曰。唯有同參方得知。曰未審此人如何親近。師曰。恁么即不解參也。問如何是祖師西來意。師曰。往往問不著。問還鄉曲子作么生唱。師曰。設使唱落汝后。問如何是百丈境。師曰。何似云居。問如何是百丈為人一句。師曰。若到諸方總須問過。師又謂眾曰。實是無事與上座各各事佛。更有何疑得到遮里。古人只道。十方

【現代漢語翻譯】 現代漢語譯本 有僧人問道：『什麼是廣平的境界？』 法眼禪師說：『認識廣平。』 僧人問：『什麼是境界中的人？』 法眼禪師說：『去驗證。』 之後法眼禪師住在云居山。僧人問道：『什麼是云居的境界？』 法眼禪師說：『你把什麼叫做境界？』 僧人問：『什麼是境界中的人？』 法眼禪師說：『剛才我對你說了什麼？』 法眼禪師後來住在泉州西明院。有廖天使到寺院來，看見供養法眼和尚的真像，於是問道：『真像前是什麼果子？』 法眼禪師說：『假的果子。』 天使說：『既然是假的果子，為什麼用來供養真像？』 法眼禪師說：『也只是要天使認識假。』 僧人問：『什麼是佛？』 法眼禪師說：『容顏非常奇妙。』

洪州百丈山大智院道常禪師，在本山出家，拜照明禪師剃度。不久參訪凈慧禪師，得以進入他的門下。因為請教而問道：『外道問佛，不問有，不問無。』 話還沒說完，凈慧禪師說：『住住，你打算在世尊良久處領會嗎？』 道常禪師從此開悟。後來本山請他回去主持。他是第十一世住持。來學習的人特別多。道常禪師上堂對大家說：『乘坐這寶貴的車子，一直到達道場。每天勞煩各位來訪，沒有什麼可以招待的。天氣寒冷，不用久站。請回車吧。珍重。』 僧人問道：『什麼是學人行腳的事？』 道常禪師說：『拗折拄杖得到了嗎？』 僧人問：『古人有話說，釋迦（Sakyamuni，佛教創始人）與我同參，不知道參的是什麼人？』 道常禪師說：『只有同參才能知道。』 僧人問：『不知道這個人如何親近？』 道常禪師說：『這樣就是不理解參。』 僧人問：『什麼是祖師西來意？』 道常禪師說：『往往問不著。』 僧人問：『還鄉曲子怎麼唱？』 道常禪師說：『即使唱落在了你後面。』 僧人問：『什麼是百丈的境界？』 道常禪師說：『和云居比怎麼樣？』 僧人問：『什麼是百丈為人的一句話？』 道常禪師說：『如果到了各處，總要問過。』 道常禪師又對大家說：『實在是無事，和各位一起事佛。還有什麼疑惑來到這裡？古人只說，十方』

【English Translation】 English version A monk asked: 'What is the realm of Guangping (Guangping, a place name)?' The Master (Fayan, Dharma Eye) said: 'Recognize Guangping.' The monk asked: 'What is the person within the realm?' The Master said: 'Go and verify.' Later, the Master resided at Mount Yunju (Yunju Mountain, a mountain name). A monk asked: 'What is the realm of Yunju?' The Master said: 'What do you call a realm?' The monk asked: 'What is the person within the realm?' The Master said: 'What did I just tell you?' Later, the Master resided at Ximing Monastery (Ximing Monastery, a monastery name) in Quanzhou. The angel Liao (Liao, a surname) came to the monastery and saw the true image of Dharma Eye (Fayan, Dharma Eye) Monk being offered, and asked: 'What kind of fruit is in front of the true image?' The Master said: 'A false fruit.' The angel said: 'Since it is a false fruit, why is it used to make offerings to the true image?' The Master said: 'It is just to make the angel recognize the false.' A monk asked: 'What is Buddha (Buddha, the enlightened one)?' The Master said: 'The countenance is very wonderful.'

Zen Master (Chan Master) Daocheng (Daocheng, a name) of Dazhi Monastery (Dazhi Monastery, a monastery name) on Mount Baizhang (Baizhang Mountain, a mountain name) in Hongzhou, left home at this mountain and was tonsured by Zen Master Zhaoming (Zhaoming, a name). Soon after, he visited Jinghui (Jinghui, a name) and was allowed to enter his hall. Because of seeking instruction, he asked: 'A heretic asked the Buddha (Buddha, the enlightened one), not asking about existence, not asking about non-existence.' Before he finished speaking, Jinghui said: 'Stop, stop, are you planning to understand at the place where the World Honored One (Sakyamuni, the founder of Buddhism) has been for a long time?' From this, Daocheng attained enlightenment. Later, the mountain invited him back to preside. He was the eleventh abbot. Scholars were especially numerous. The Master ascended the hall and addressed the assembly, saying: 'Riding this precious vehicle, go straight to the Bodhi-mandala (Bodhi-mandala, the place of enlightenment). Every day, I trouble you all to visit, but there is nothing to offer. The weather is cold, so there is no need to stand for long. Please return to your carriages. Take care.' A monk asked: 'What is the matter of a student's pilgrimage?' The Master said: 'Have you broken the staff yet?' A monk asked: 'An ancient person said, Sakyamuni (Sakyamuni, the founder of Buddhism) and I participate together. I don't know who I am participating with?' The Master said: 'Only those who participate together can know.' The monk asked: 'I don't know how to get close to this person?' The Master said: 'In that case, you don't understand participation.' A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma, the first patriarch of Zen Buddhism in China) coming from the West?' The Master said: 'Often the question is not asked correctly.' A monk asked: 'How is the homecoming song sung?' The Master said: 'Even if it falls behind you.' A monk asked: 'What is the realm of Baizhang?' The Master said: 'How does it compare to Yunju?' A monk asked: 'What is the one sentence for Baizhang's way of being?' The Master said: 'If you go to various places, you must ask about it.' The Master also said to the assembly: 'In reality, there is nothing to do, and each of you serves the Buddha (Buddha, the enlightened one). What doubts are there in coming here? The ancients only said, the ten directions'

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同共聚個個學無為。此是選佛場心空及第歸。心空是及第。且作么生會心空。不是那裡閉目冷坐是心空。此正是識陰想解。上坐要心空么。但且識心。所以道。過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有人喚上座。應他好不應好。若應阿誰喚上座。若不應不患聾也。三世體空且不是木頭。所以古人道。心空得見法王。還見法王么也只是老病僧。又莫是渠自伐么。珍重僧問。如何是佛。師曰。汝有多少事不問。僧舉人問玄沙曰。三乘十二分教即不問。如何是祖師西來意。玄沙曰。三乘十二分教不要。其僧不會。請師為說。師曰。汝實不會。曰實不會。師示偈曰。

不要三乘要祖宗　　三乘不要與君同 　君今欲會通宗旨　　后夜猿啼在亂峰

師淳化二年示滅。塔于本山。

天臺山般若寺通慧禪師敬遵。上堂謂眾曰。皎皎烜赫地亙古亙今也。未曾有纖豪間斷相。無時無節長時拶定上座無通氣處。所以道。山河大地是上座善知識。放光動地觸處露現。實無絲頭許法可作隔礙。如今因什麼卻不會。特地生疑去。無事不用久立。僧問。優曇華坼人皆睹。般若家風賜一言。師曰。不因上座問不曾舉似人。曰恁么即般若雄峰詎齊今古。師曰。也莫錯會。問牛頭未見四祖時為什麼百鳥銜華。師曰。汝什

【現代漢語翻譯】 現代漢語譯本： 共同聚集在一起學習無為之法。這裡是選佛的場所，心空就能及第歸來。心空就是及第，那麼該如何領會心空呢？不是在那裡閉著眼睛冷冷地坐著就是心空。這正是識陰的想像和理解。各位禪師想要心空嗎？只要認識自己的心。所以說，過去已經過去，未來更不要去算計。安然無事地坐著，何曾有人呼喚你？假設有人呼喚各位禪師，應該答應好還是不答應好？如果答應，是誰在呼喚各位禪師？如果不答應，又不是耳聾。三世皆空，但也不是木頭。所以古人說，心空才能得見法王（Dharmaraja，佛的稱號）。還見到法王了嗎？也只是個老病和尚。又莫非是他自我誇耀嗎？請各位珍重。有僧人問：『什麼是佛？』 禪師說：『你還有很多事不問。』 有僧人舉例說，有人問玄沙（Xuan Sha，禪師名）說：『三乘十二分教（Triyana and twelve divisions of teachings，佛教經文分類）我不問，什麼是祖師西來意（Patriarch Bodhidharma's intention in coming from the West，達摩祖師西來的真正目的）？』 玄沙說：『三乘十二分教我不需要。』 那僧人沒能領會，請禪師為他說說。禪師說：『你確實沒能領會。』 於是作偈語說： 『不要三乘要祖宗，三乘不要與君同，君今欲會通宗旨，后夜猿啼在亂峰。』 禪師在淳化二年圓寂，塔建在本山。 天臺山般若寺的通慧禪師敬遵，上堂時對眾人說：『光明照耀，亙古亙今。未曾有絲毫間斷。無時無刻不在緊緊逼迫著各位禪師，沒有一絲喘息的機會。』 所以說，山河大地都是各位禪師的善知識（Kalyanamitra，指引走向正道的朋友）。放光動地，到處顯現。實在沒有一絲一毫的法可以作為阻礙。如今因為什麼卻不能領會？特意生出疑惑來。沒事就不要久站了。有僧人問：『優曇華（Udumbara flower，傳說中三千年一開的祥瑞之花）開，人人都看見了，請賜予般若（Prajna，智慧）的家風一言。』 禪師說：『不因為各位禪師問，我還不曾向人提起。』 僧人說：『這麼說來，般若雄峰豈不是與今古齊平？』 禪師說：『也莫要錯會。』 問：『牛頭（Niu Tou，禪師名）未見四祖（Fourth Patriarch，指道信禪師）時，為什麼百鳥銜華？』 禪師說：『你問什

【English Translation】 English version: Together, let's gather and learn the Dharma of non-action. This is the field for selecting Buddhas; an empty mind achieves the highest attainment and returns. An empty mind is the highest attainment. But how does one understand 'empty mind'? It's not just closing your eyes and sitting coldly. That is precisely the conceptual understanding of the consciousness aggregate (Vijnana-skandha). Do you, esteemed monks, desire an empty mind? Simply recognize your own mind. Therefore, it is said: 'The past is already past, don't calculate the future. Sit peacefully without incident; has anyone ever called you?' Suppose someone calls you, esteemed monk, should you respond or not? If you respond, who is calling you? If you don't respond, you're not suffering from deafness. The emptiness of the three times (past, present, future) is not like wood. Therefore, the ancients said, 'With an empty mind, one can see the Dharma King (Dharmaraja, title of the Buddha).' Have you seen the Dharma King? It's just an old, sick monk. Or is he boasting? Treasure this. A monk asked, 'What is Buddha?' The master said, 'You have so many things you don't ask.' A monk cited someone asking Xuan Sha (Xuan Sha, name of a Zen master), 'I won't ask about the Three Vehicles and Twelve Divisions of Teachings (Triyana and twelve divisions of teachings, classification of Buddhist scriptures). What is the Patriarch Bodhidharma's intention in coming from the West (Patriarch Bodhidharma's intention in coming from the West, the true purpose of Bodhidharma's arrival from the West)?' Xuan Sha said, 'I don't need the Three Vehicles and Twelve Divisions of Teachings.' That monk didn't understand, so please, Master, explain it. The master said, 'You truly don't understand.' Then he composed a verse: 'Don't want the Three Vehicles, want the Patriarchs; the Three Vehicles, I don't want to share with you. If you now wish to understand the essence of the teaching, the monkeys will cry in the chaotic peaks late at night.' The master passed away in the second year of Chunhua. His stupa is built on this mountain. Reverently, Tonghui Zen Master of Prajna Temple on Mount Tiantai, addressing the assembly, said: 'Bright and radiant, spanning from ancient times to the present. There has never been the slightest interruption. Constantly and tightly pressing upon you, esteemed monks, without any room to breathe.' Therefore, it is said, 'The mountains, rivers, and earth are all your good teachers (Kalyanamitra, friends who guide you to the right path).' Radiating light and shaking the earth, revealing themselves everywhere. There is truly not a single Dharma that can serve as an obstacle. Why can't you understand it now? Deliberately creating doubts. Don't stand for too long if there's nothing to do.' A monk asked, 'The Udumbara flower (Udumbara flower, a legendary auspicious flower that blooms once every three thousand years) blooms, and everyone sees it. Please bestow a word on the family style of Prajna (Prajna, wisdom).' The master said, 'If you, esteemed monks, hadn't asked, I wouldn't have mentioned it to anyone.' The monk said, 'In that case, isn't the majestic peak of Prajna equal to both past and present?' The master said, 'Don't misunderstand.' Asked, 'When Niu Tou (Niu Tou, name of a Zen master) had not yet seen the Fourth Patriarch (Fourth Patriarch, referring to Zen Master Daoxin), why did hundreds of birds carry flowers?' The master said, 'What are you asking?'

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么處見。曰見后為什麼不銜華。師曰。且領話好。問靈山一會迦葉親聞。未審今日一會何人得聞。師曰。汝試舉迦葉聞底看。曰恁么即迦葉親聞去也。師曰。亂道作么。師自述真贊曰。

真兮廖廓　　郢人圖艧　　岳聳云空 　澄潭月躍

廬山歸宗寺法施禪師策真。曹州人也。姓魏氏本名慧超。升凈慧之堂。問如何是佛。凈慧曰。汝是慧超。師從此信入。其語播於諸方。初自廬山余家峰請下住歸宗。上堂示眾曰。諸上座。見聞覺知只可一度。只如會了。是見聞覺知不是見聞覺知。要會么與諸上座說破了也。待汝悟始得。久立珍重。僧問。如何是佛。師曰。我向汝道即別有也。問如何是歸宗境。師曰。是汝是什麼。曰如何是境中人。師曰。出去。問國王請命大啟法筵。不落見聞請師速道。師曰。閑言語。曰師意如何。師曰。又亂說。問承教有言。將此身心奉塵剎是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是即報佛恩。問無情說法大地得聞獅子吼時如何。師曰。汝還聞么。曰恁么即同無情也。師曰。汝不妨會。問古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰猶是三緣四緣。師曰。莫亂道。師次住金陵奉先寺。未幾復遷止報恩道場。太平興國四年歸寂。

洪州鳳棲山同安院

【現代漢語翻譯】 現代漢語譯本 么處見（在哪裡見到）。曰見后為什麼不銜華（說見到之後為什麼不銜花）。師曰（禪師說）。且領話好（姑且領會話語的含義就好）。問靈山一會迦葉親聞（請問靈山法會上迦葉尊者親自聽聞佛法）。未審今日一會何人得聞（不知今天這法會是何人得聞）。師曰（禪師說）。汝試舉迦葉聞底看（你試著說說迦葉聽到了什麼）。曰恁么即迦葉親聞去也（這樣說來就是迦葉親自聽聞了）。師曰（禪師說）。亂道作么（胡說些什麼）。師自述真贊曰（禪師自己作真贊說）。 　　真兮廖廓（真理啊，多麼空曠）　　郢人圖艧（郢地的人畫船）　　岳聳云空（山嶽高聳，直入雲霄） 　　澄潭月躍（清澈的潭水，明月跳躍） 　　廬山歸宗寺法施禪師策真（廬山歸宗寺的法施禪師策真），曹州人也（是曹州人）。姓魏氏本名慧超（姓魏，本名慧超）。升凈慧之堂（他登上凈慧禪師的法堂）。問如何是佛（問道，什麼是佛）。凈慧曰（凈慧禪師說）。汝是慧超（你就是慧超）。師從此信入（法施禪師從此信悟）。其語播於諸方（這件事傳遍各地）。初自廬山余家峰請下住歸宗（最初從廬山余家峰被請到歸宗寺居住）。上堂示眾曰（上堂開示大眾說）。諸上座（各位禪師）。見聞覺知只可一度（見聞覺知只能用一次）。只如會了（就像領會了）。是見聞覺知不是見聞覺知（是見聞覺知，還是不是見聞覺知）。要會么與諸上座說破了也（想要領會嗎？我已經為各位說破了）。待汝悟始得（等待你們自己領悟才行）。久立珍重（站立很久了，請珍重）。僧問（有僧人問）。如何是佛（什麼是佛）。師曰（禪師說）。我向汝道即別有也（我如果告訴你，就成了另外的東西了）。問如何是歸宗境（什麼是歸宗寺的境界）。師曰（禪師說）。是汝是什麼（你是什麼）。曰如何是境中人（什麼是境界中的人）。師曰（禪師說）。出去（出去）。問國王**大啟法筵（國王大開法筵）。不落見聞請師速道（不落入見聞，請禪師快說）。師曰（禪師說）。閑言語（閑話）。曰師意如何（禪師的意思如何）。師曰（禪師說）。又亂說（又胡說）。問承教有言（經教中有話說）。將此身心奉塵剎是則名為報佛恩（將此身心奉獻給無盡的世界，這才能叫做報佛恩）。塵剎即不問（塵剎就不問了）。如何是報佛恩（如何是報佛恩）。師曰（禪師說）。汝若是即報佛恩（你如果是這樣，就是報佛恩）。問無情說法大地得聞獅子吼時如何（無情之物說法，大地聽聞獅子吼時，是怎樣的）。師曰（禪師說）。汝還聞么（你聽到了嗎）。曰恁么即同無情也（這樣說來就和無情之物一樣了）。師曰（禪師說）。汝不妨會（你領會得不錯）。問古人以不離見聞為宗（古人以不離見聞作為宗旨）。未審和尚以何為宗（不知和尚以什麼為宗旨）。師曰（禪師說）。此問甚好（這個問題問得很好）。曰猶是三緣四緣（還是三緣四緣）。師曰（禪師說）。莫亂道（不要胡說）。師次住金陵奉先寺（禪師後來住在金陵奉先寺）。未幾復遷止報恩道場（不久又遷到報恩道場）。太平興國四年歸寂（太平興國四年圓寂）。 　　洪州鳳棲山同安院（洪州鳳棲山同安院）

【English Translation】 English version Where do you see it? (Where do you see it?) He said, 'Why don't you hold a flower after seeing it?' (He said, 'Why don't you hold a flower after seeing it?') The Master said, 'It's good to understand the words.' (The Master said, 'It's good to understand the meaning of the words.') He asked, 'At the assembly on Ling鷲 Mountain, Kāśyapa (one of the Buddha's principal disciples) personally heard it. I wonder who will hear it at today's assembly?' (He asked, 'At the assembly on Ling鷲 Mountain, Kāśyapa personally heard the Dharma. I wonder who will hear it at today's assembly?') The Master said, 'Try to tell me what Kāśyapa heard.' (The Master said, 'Try to tell me what Kāśyapa heard.') He said, 'In that case, Kāśyapa personally heard it.' (He said, 'In that case, Kāśyapa personally heard it.') The Master said, 'What are you talking about?' (The Master said, 'What are you talking about?') The Master himself composed a true eulogy, saying: 　　'Truth is vast and boundless, (Truth is vast and boundless,) 　　Like the people of Ying painting a boat, (Like the people of Ying painting a boat,) 　　The mountains soar into the empty clouds, (The mountains soar into the empty clouds,) 　　The moon leaps in the clear pool.' (The moon leaps in the clear pool.') 　　Dharma Master Ce Zhen of Guizong Temple on Mount Lu (Dharma Master Ce Zhen of Guizong Temple on Mount Lu) was from Caozhou (was from Caozhou). His surname was Wei, and his original name was Huichao (His surname was Wei, and his original name was Huichao). He ascended the hall of Jinghui (He ascended the hall of Jinghui). He asked, 'What is Buddha?' (He asked, 'What is Buddha?') Jinghui said, 'You are Huichao.' (Jinghui said, 'You are Huichao.') From this, the Master entered into faith (From this, the Master entered into faith). His words spread in all directions (His words spread in all directions). Initially, he was invited from Yujia Peak on Mount Lu to reside at Guizong (Initially, he was invited from Yujia Peak on Mount Lu to reside at Guizong). Ascending the hall, he addressed the assembly, saying (Ascending the hall, he addressed the assembly, saying): 'Venerable ones, seeing, hearing, feeling, and knowing can only be used once (Venerable ones, seeing, hearing, feeling, and knowing can only be used once). Just like understanding it (Just like understanding it), is it seeing, hearing, feeling, and knowing, or is it not seeing, hearing, feeling, and knowing? (is it seeing, hearing, feeling, and knowing, or is it not seeing, hearing, feeling, and knowing?) Do you want to understand? I have already explained it to you all (Do you want to understand? I have already explained it to you all). You must realize it yourselves (You must realize it yourselves). I have been standing for a long time, take care.' (I have been standing for a long time, take care.') A monk asked, 'What is Buddha?' (A monk asked, 'What is Buddha?') The Master said, 'If I tell you, it will be something else.' (The Master said, 'If I tell you, it will be something else.') He asked, 'What is the realm of Guizong?' (He asked, 'What is the realm of Guizong?') The Master said, 'What are you?' (The Master said, 'What are you?') He said, 'What is a person in the realm?' (He said, 'What is a person in the realm?') The Master said, 'Get out!' (The Master said, 'Get out!') He asked, 'The king has greatly opened a Dharma assembly (The king has greatly opened a Dharma assembly). Without falling into seeing and hearing, please tell us quickly.' (Without falling into seeing and hearing, please tell us quickly.') The Master said, 'Idle talk.' (The Master said, 'Idle talk.') He said, 'What is the Master's intention?' (He said, 'What is the Master's intention?') The Master said, 'More nonsense.' (The Master said, 'More nonsense.') He asked, 'It is said in the teachings, 'To dedicate this body and mind to the dust-like lands is called repaying the Buddha's kindness.' (He asked, 'It is said in the teachings, 'To dedicate this body and mind to the dust-like lands (endless worlds) is called repaying the Buddha's kindness.') I won't ask about the dust-like lands. How is the Buddha's kindness repaid?' (I won't ask about the dust-like lands. How is the Buddha's kindness repaid?') The Master said, 'If you are like that, then you are repaying the Buddha's kindness.' (The Master said, 'If you are like that, then you are repaying the Buddha's kindness.') He asked, 'When inanimate objects preach the Dharma and the earth hears the lion's roar, what is it like?' (He asked, 'When inanimate objects preach the Dharma and the earth hears the lion's roar, what is it like?') The Master said, 'Do you hear it?' (The Master said, 'Do you hear it?') He said, 'In that case, it is the same as inanimate objects.' (He said, 'In that case, it is the same as inanimate objects.') The Master said, 'You understand well.' (The Master said, 'You understand well.') He asked, 'The ancients took not departing from seeing and hearing as their principle (The ancients took not departing from seeing and hearing as their principle). I wonder what the Master takes as his principle?' (I wonder what the Master takes as his principle?') The Master said, 'This is a very good question.' (The Master said, 'This is a very good question.') He said, 'It is still about the three conditions and four conditions.' (He said, 'It is still about the three conditions and four conditions.') The Master said, 'Don't talk nonsense.' (The Master said, 'Don't talk nonsense.') The Master then resided at Fengxian Temple in Jinling (The Master then resided at Fengxian Temple in Jinling). Before long, he moved to Bao'en Monastery (Before long, he moved to Bao'en Monastery). He passed away in the fourth year of the Taiping Xingguo era (He passed away in the fourth year of the Taiping Xingguo era). 　　Tongan Monastery on Phoenix Mountain in Hongzhou (Tongan Monastery on Phoenix Mountain in Hongzhou)

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紹顯禪師。僧問。王恩降旨師親受熊耳家風乞一言。師曰。已道了也。問千里投師請師一接。師曰。好入處。云蓋山僧乞瓦造殿。有官人問。既是云蓋何用乞瓦。無對。師代曰。罕遇奇人。

江州廬山棲賢寺慧圓禪師。上堂示眾曰。出得僧堂門見五老峰。一生參學事畢。何用更到遮里來。雖然如此也勞上座一轉。無事珍重。僧問。不是風動不是幡動。未審古人意旨如何。師曰。大眾一時會取。又上堂有僧擬問。師乃指其僧曰。住住。其僧進步問。從上宗乘請師舉唱。師曰。前言不構后語難追。曰未審今日事如何。師曰。不會人言語。問如何是佛法大意。師曰好。問如何是棲賢境。師曰。入得三門便合知。問如何是祖師西來意。師曰。此欠少。問祖燈重耀不吝慈悲更垂中下。師曰。委得么。曰恁么即方便門已開。師曰。也賺。

洪州觀音院從顯禪師泉州莆田人也。少依本邑石梯山出家具戒。參法眼受記。初住升州妙果院。后住茲院參學頗眾。師上堂眾集。良久謂曰。文殊深贊居士。未審居士受贊也無。若受贊何處有居士耶。若不受贊文殊不可虛發言。大眾作么生會。若會真個衲僧。時有僧問。居士默然文殊深贊此意如何。師曰。汝問我答。曰恁么人出頭來又作么生。師曰。行到水窮處坐看云起時。僧問。如

【現代漢語翻譯】 紹顯禪師。（紹顯：禪師名）。有僧人問道：『皇恩降旨，您親自接受熊耳山的家風，請您說一句（開示）。』 禪師說：『已經說完了。』 又有人問：『我從千里之外來投奔您，請您接引。』 禪師說：『好去處。』 云蓋寺的僧人乞求瓦片來建造殿宇，有官員問：『既然是云蓋寺，為何還要乞求瓦片？』 （云蓋：寺廟名，可能暗示寺廟已經很好了，不需要再建瓦片）。無人能回答。禪師代為回答說：『難得遇到奇人。』

江州廬山棲賢寺慧圓禪師。（慧圓：禪師名，棲賢寺：寺廟名）。上堂向大眾開示說：『走出僧堂的門，就能看見五老峰（五老峰：廬山著名山峰）。一生參學的事情已經完畢。為何還要到這裡來？』 雖然如此，也勞煩各位上座走一趟。沒事，珍重。有僧人問道：『不是風在動，也不是幡在動，不知道古人的意旨如何？』 禪師說：『大家一時領會。』 又上堂，有僧人想要提問，禪師就指著那個僧人說：『住口，住口。』 那個僧人走上前問道：『請禪師舉唱從上的宗乘。』 禪師說：『前言不構成，后語難以追趕。』 僧人說：『不知道今天的事情如何？』 禪師說：『不會說人話。』 問：『如何是佛法的大意？』 禪師說：『好。』 問：『如何是棲賢寺的境界？』 禪師說：『進入三門就應該知道。』 問：『如何是祖師西來的意旨？』 禪師說：『這個還欠缺。』 問：『祖燈重新照耀，不吝惜慈悲，更垂憐中下之人。』 禪師說：『明白了么？』 僧人說：『如此說來，方便之門已經打開。』 禪師說：『也被騙了。』

洪州觀音院從顯禪師（從顯：禪師名，觀音院：寺廟名），是泉州莆田人。年少時在本邑石梯山出家受具足戒。（石梯山：山名）。參訪法眼禪師，得到他的印可。（法眼：禪師名）。最初住在升州妙果院，後來住在觀音院，來參學的人很多。（妙果院：寺廟名）。禪師上堂，大眾聚集。良久，禪師說：『文殊菩薩深深地讚歎維摩詰居士，不知道維摩詰居士接受讚歎了嗎？（文殊：文殊菩薩，維摩詰居士：著名在家佛教徒）。如果接受讚歎，那麼哪裡還有維摩詰居士呢？如果不接受讚歎，文殊菩薩不可能虛妄發言。』 大眾如何理解？如果理解了，才是真正的衲僧。當時有僧人問道：『維摩詰居士默然，文殊菩薩深深讚歎，這個意思如何？』 禪師說：『你問我答。』 僧人說：『那麼，有人出頭來又該如何？』 禪師說：『行到水窮處，坐看云起時。』 僧人問：『如』

【English Translation】 Zen Master Shaoxian. A monk asked, 'The Emperor's grace has descended, and you have personally received the family tradition of Xiong'er Mountain (Xiong'er Mountain: a mountain name). Please say a word (of instruction).' The Master said, 'It has already been said.' Another asked, 'I have come from a thousand miles away to seek you as my teacher; please receive me.' The Master said, 'A good place to enter.' A monk from Yungai Temple (Yungai: temple name) was begging for tiles to build a hall. An official asked, 'Since it is Yungai (cloud-covered), why beg for tiles?' No one could answer. The Master answered on his behalf, 'Rare to encounter such an extraordinary person.'

Zen Master Huiyuan of Qixian Temple (Huiyuan: Zen master's name, Qixian Temple: temple name) on Mount Lu in Jiangzhou. Addressing the assembly in the hall, he said, 'Going out of the monks' hall, you can see the Five Old Men Peaks (Five Old Men Peaks: famous peaks of Mount Lu). The matter of studying for a lifetime is finished. Why come here again?' Even so, I trouble you all to make a trip. Nothing to do, take care. A monk asked, 'It is not the wind moving, nor is it the banner moving; what was the ancient's intention?' The Master said, 'The assembly should understand it all at once.' Again, in the hall, a monk intended to ask a question. The Master pointed at that monk and said, 'Stop, stop.' That monk stepped forward and asked, 'Please, Master, sing of the supreme vehicle from above.' The Master said, 'Previous words do not construct, later words are difficult to pursue.' The monk said, 'I don't know what today's matter is like?' The Master said, 'Doesn't understand human speech.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Good.' Asked, 'What is the realm of Qixian Temple?' The Master said, 'Entering the three gates, one should know.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'This is still lacking.' Asked, 'The ancestral lamp shines again; do not begrudge compassion, and further extend it to those of middle and lower capacity.' The Master said, 'Do you understand?' The monk said, 'In that case, the gate of expedient means has been opened.' The Master said, 'Also deceived.'

Zen Master Congxian of Guanyin Monastery (Congxian: Zen master's name, Guanyin Monastery: temple name) in Hongzhou was from Putian, Quanzhou. In his youth, he left home and received the full precepts at Shiti Mountain (Shiti Mountain: mountain name) in his native county. He studied with Zen Master Fayan (Fayan: Zen master's name) and received his approval. He first resided at Miaoguo Monastery (Miaoguo Monastery: temple name) in Shengzhou, and later resided at Guanyin Monastery, where many came to study. The Master ascended the hall, and the assembly gathered. After a long silence, the Master said, 'Manjusri Bodhisattva (Manjusri: Manjusri Bodhisattva) deeply praised the layman Vimalakirti (Vimalakirti: a famous lay Buddhist); I wonder if the layman Vimalakirti accepted the praise? If he accepted the praise, then where is the layman Vimalakirti? If he did not accept the praise, Manjusri Bodhisattva could not speak falsely.' How does the assembly understand? If you understand, you are truly a monastic. At that time, a monk asked, 'The layman Vimalakirti is silent, and Manjusri Bodhisattva deeply praises; what is the meaning of this?' The Master said, 'You ask, and I answer.' The monk said, 'Then, what should one do when someone comes forward?' The Master said, 'Walk to the end of the water, sit and watch the clouds rise.' The monk asked, 'As'

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何是觀音家風。師曰。眼前看取。曰忽遇作者來作么生見待。師曰。貧家只如此未必便言歸。問久負沒絃琴請師彈一曲。師曰。作么生聽。其僧側耳。師曰。賺殺人。師謂眾曰。盧行者當時大庾嶺頭為明上座言。莫思善莫思惡。還我明上座本來面目來。觀音今日不恁么道。還我明上座來。恁么道是曹溪子孫。若是曹溪子孫。又爭合除卻四字。若不是又過在什麼處試出來商量看。良久師又曰。此一眾真行腳人也。珍重。太平興國八年九月中。師謂檀那袁長史曰。老僧三兩日間歸鄉去。袁曰。和尚尊年何更思鄉。師曰。歸鄉圖得好鹽吃。袁不測其言。翌日師不疾而坐亡。壽七十有八。袁長史建塔于西山。

盧州長安院延規禪師。僧問。如何是庵中主。師曰。到諸方但道從長安來。師化緣將畢。以住持付門人辯實接武說法。乃歸本院西堂示滅。

常州正勤院希奉禪師蘇州人也。姓謝氏。住本院為第二世。初上堂示眾曰。古聖道。圓同太虛無欠無餘。又云。一一法一一宗。眾多法一法宗。又道起唯法起滅唯法滅。又云。起時不言我起。滅時不言我滅。據此說話屈滯久在叢林上座若是初心兄弟且須體道。人身難得正法難聞。莫同等閑。施主衣食不易消遣。若不明道個個盡須還他。上座要會道么珍重。僧問。如何是祖

【現代漢語翻譯】 現代漢語譯本： 『什麼是觀音（Avalokiteśvara）*的家風？』 禪師說：『就在眼前看著。』 那僧人說：『如果忽然遇到作者（指佛性）來，該如何對待？』 禪師說：『貧寒人家只有這樣，未必就要說回家。』 問：『長久以來都欠著一把沒有琴絃的琴，請禪師彈奏一曲。』 禪師說：『你打算怎麼聽？』 那僧人側耳傾聽。 禪師說：『騙死人。』 禪師對眾人說：『盧行者（六祖慧能）當時在大庾嶺頭為明上座說：『不要思善，不要思惡，還我明上座本來面目來。』 觀音我今天不這樣說。『還我明上座來。』 這樣說是曹溪（六祖慧能道場）的子孫。 如果是曹溪的子孫，又為什麼要除去『本來面目』這四個字？ 如果不是，又錯在什麼地方？ 試著說出來商量看看。』 良久，禪師又說：『這一眾真是行腳僧人啊。 珍重。』 太平興國八年九月中。 禪師對檀越（dān yuè，施主）袁長史說：『老僧我三兩天內就要回家鄉去了。』 袁長史說：『和尚您年事已高，為何還要思念家鄉？』 禪師說：『回家鄉是爲了能吃到好鹽。』 袁長史不明白他話中的意思。 第二天，禪師無疾而坐化。 享年七十八歲。 袁長史在西山建塔安葬。

盧州長安院延規禪師。 有僧人問：『什麼是庵中的主人？』 禪師說：『到各處去，只說從長安來。』 禪師化緣將要完畢，將住持之位交給門人辯實，接續說法。 於是回到本院西堂示寂。

常州正勤院希奉禪師是蘇州人，姓謝氏。 住持本院，是第二代住持。 初次上堂對大眾開示說：『古聖說：圓滿如同太虛空，沒有欠缺也沒有剩餘。』 又說：『一一法一一宗，眾多法一法宗。』 又說：『起唯法起，滅唯法滅。』 又說：『起時不說我起，滅時不說我滅。』 依據這些話來說，屈滯很久都在叢林的上座，如果是初心兄弟，就必須體悟道。 人身難得，正法難聞。 不要等同於等閑之事。 施主的衣食不容易消化。 如果不明白道，個個都必須償還他。 上座想要會道嗎？ 珍重。』 有僧人問：『什麼是祖師西來意？』

【English Translation】 English version: 『What is the family style of Avalokiteśvara (觀音, Bodhisattva of Compassion)?』 The Master said, 『Look right before your eyes.』 The monk said, 『If suddenly the author (指佛性, referring to Buddha-nature) comes, how should I treat him?』 The Master said, 『A poor family is just like this; it is not necessarily about returning home.』 Asked, 『For a long time, I have owed a stringless zither; please, Master, play a tune.』 The Master said, 『How do you intend to listen?』 The monk pricked up his ears. The Master said, 『Deceiving people to death.』 The Master said to the assembly, 『The Layman Lu (六祖慧能, Sixth Patriarch Huineng) at Dayu Ridge at that time said to the Venerable Ming, 『Do not think of good, do not think of evil; return to me the original face of the Venerable Ming.』 Today, I, Guanyin, do not say it that way. 『Return to me the Venerable Ming.』 To say it this way is to be a descendant of Caoxi (曹溪, where Huineng's monastery was located). If you are a descendant of Caoxi, then why remove the four words 『original face』? If not, where is the fault? Try to bring it out and let's discuss it.』 After a long while, the Master also said, 『This assembly is truly traveling monks. Farewell.』 In the ninth month of the eighth year of the Taiping Xingguo era. The Master said to the patron Yuan Changshi (袁長史, a title for a local official), 『This old monk will return to his hometown in two or three days.』 Yuan said, 『Venerable Master, you are old; why do you still think of your hometown?』 The Master said, 『Returning home is to get good salt to eat.』 Yuan did not understand the meaning of his words. The next day, the Master passed away peacefully while sitting. He lived to be seventy-eight years old. Yuan Changshi built a pagoda on West Mountain to enshrine him.

Chan Master Yangu of Chang'an Monastery in Luzhou. A monk asked, 『What is the master of the hermitage?』 The Master said, 『When you go to various places, just say you come from Chang'an.』 When the Master's work of transformation was about to be completed, he entrusted the abbotship to his disciple Bian Shi to continue propagating the Dharma. Then he returned to the West Hall of the original monastery and passed away.

Chan Master Xifeng of Zhengqin Monastery in Changzhou was a native of Suzhou, with the surname Xie. He resided at this monastery as the second abbot. He initially ascended the Dharma hall and instructed the assembly, saying, 『The ancient sages said, 『Perfect and round like the great void, without lack or excess.』 Also, it is said, 『Each and every dharma is each and every principle; many dharmas are one dharma principle.』 It is also said, 『Arising is only dharma arising; ceasing is only dharma ceasing.』 It is also said, 『When arising, it does not say 『I arise』; when ceasing, it does not say 『I cease.』 According to these words, those who have been lingering in the Sangha for a long time, if they are novice brothers, must realize the Tao. It is difficult to obtain a human body, and it is difficult to hear the true Dharma. Do not treat it as a trivial matter. It is not easy to digest the food and clothing of the benefactors. If you do not understand the Tao, everyone must repay them.』 Do you want to understand the Tao, Venerable Masters? Farewell.』 A monk asked, 『What is the meaning of the Patriarch's coming from the West?』

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師西來意。師曰。什麼處得遮個訊息。問如何是諸法空相。師曰。山河大地。問僧眾雲集請師舉唱宗乘。師曰。舉來久矣。問佛法付囑國王大臣。今日正勤將何付囑。師曰。萬歲萬歲。問古人有言。山河大地是汝真善知識。如何得山河大地為善知識去。師曰。汝喚什麼作山河大地。師如何是合道之言。師曰。汝問我答。問靈山會上迦葉親聞。未審今日誰人得聞。師曰。迦葉親聞個什麼。問古佛道場學人如何得到。師曰。汝今在什麼處。問如何是和尚圓通。師敲禪床三下。問如何是脫卻根塵。師曰。莫妄想。問人王法王是一是二。師曰。人王法王。問如何是諸法寂滅相。師曰。起唯法起滅唯法滅。問如何是未曾生底法。師曰。汝爭得知。問無著見文殊為什麼不識。師曰。汝道文殊還識無著么。問得意誰家新曲妙。正勤一句請師宣。師曰。道什麼。曰豈無方便也。師曰。汝不會我語。

洛京興善棲倫禪師。僧問。如何是佛。師曰。向汝恁么道即得。問如何是西來意。師曰。適來猶記得。因宮師致政李公繼勛終世。有僧問。是法住法位世間相常住。未審宮師李公向什麼處去也。師曰。恰被汝問著。曰恁么即虛申一問。師曰。汝不妨靈利。

洪州武寧嚴陽新興齊禪師。僧問。如何得出三界去。師曰。汝還信么。曰

【現代漢語翻譯】 現代漢語譯本 僧人問：『達摩祖師西來的意圖是什麼？』禪師說：『你從哪裡得到這個訊息的？』 僧人問：『什麼是諸法空相？』禪師說：『山河大地。』 僧人問：『僧眾雲集，請禪師開示宗乘。』禪師說：『開示很久了。』 僧人問：『佛法付囑給國王大臣，今日正勤禪師將要付囑什麼？』禪師說：『萬歲萬歲。』 僧人問：『古人有言，山河大地是你的真善知識，如何才能以山河大地為善知識呢？』禪師說：『你把什麼叫做山河大地？』 僧人問：『什麼是合乎道的話語？』禪師說：『你問我答。』 僧人問：『靈山會上，迦葉（Mahākāśyapa）親自聽聞，不知今日誰人得聞？』禪師說：『迦葉親自聽聞了什麼？』 僧人問：『古佛道場，學人如何才能到達？』禪師說：『你現在在什麼地方？』 僧人問：『什麼是和尚的圓通？』禪師敲了禪床三下。 僧人問：『如何才能脫卻根塵？』禪師說：『不要妄想。』 僧人問：『人王和法王是一還是二？』禪師說：『人王法王。』 僧人問：『什麼是諸法寂滅相？』禪師說：『起唯法起，滅唯法滅。』 僧人問：『什麼是未曾生起的法？』禪師說：『你怎能得知？』 僧人問：『無著（Asanga）見到文殊（Mañjuśrī）為什麼不認識？』禪師說：『你說文殊還認識無著嗎？』 僧人問：『得意誰家新曲妙，正勤一句請師宣。』禪師說：『說什麼？』僧人說：『難道沒有方便嗎？』禪師說：『你不會我的話。』

洛京興善棲倫禪師。 僧人問：『什麼是佛？』禪師說：『向你這樣說就可以了。』 僧人問：『什麼是達摩祖師西來的意圖？』禪師說：『剛才還記得。』 因為宮師致仕的李公繼勛去世，有僧人問：『是法住法位，世間相常住，不知宮師李公向什麼地方去了？』禪師說：『恰好被你問著了。』僧人說：『這樣就是虛申一問了。』禪師說：『你不妨靈利。』

洪州武寧嚴陽新興齊禪師。 僧人問：『如何才能出離三界？』禪師說：『你還相信嗎？』

【English Translation】 English version A monk asked: 'What is the meaning of Bodhidharma's (達摩祖師) coming from the West?' The Zen master said: 'Where did you get this news from?' A monk asked: 'What is the characteristic of emptiness of all dharmas (諸法空相)?' The Zen master said: 'Mountains, rivers, and the great earth.' A monk asked: 'The Sangha (僧眾) has gathered, please, Zen master, expound on the teachings of the school (宗乘).' The Zen master said: 'It has been expounded for a long time.' A monk asked: 'The Dharma (佛法) is entrusted to kings and ministers, what will Zhengqin (正勤) Zen master entrust today?' The Zen master said: 'Long live, long live.' A monk asked: 'An ancient person said, 'Mountains, rivers, and the great earth are your true good teachers.' How can one take mountains, rivers, and the great earth as good teachers?' The Zen master said: 'What do you call mountains, rivers, and the great earth?' A monk asked: 'What are words that accord with the Dao (道)?' The Zen master said: 'You ask, I answer.' A monk asked: 'At the Vulture Peak Assembly (靈山會), Mahākāśyapa (迦葉) personally heard it. I wonder who will hear it today?' The Zen master said: 'What did Mahākāśyapa personally hear?' A monk asked: 'How can a student reach the ancient Buddha's (古佛) place of practice?' The Zen master said: 'Where are you now?' A monk asked: 'What is the abbot's (和尚) perfect penetration?' The Zen master knocked the Zen meditation bed three times. A monk asked: 'How can one be free from the roots and dusts (根塵)?' The Zen master said: 'Do not妄想(engage in delusional thinking).' A monk asked: 'Are the king of men and the king of Dharma one or two?' The Zen master said: 'The king of men and the king of Dharma.' A monk asked: 'What is the characteristic of the quiescence and extinction of all dharmas (諸法寂滅相)?' The Zen master said: 'Arising is only the arising of Dharma, extinction is only the extinction of Dharma.' A monk asked: 'What is the Dharma that has never arisen?' The Zen master said: 'How would you know?' A monk asked: 'Why didn't Asanga (無著) recognize Mañjuśrī (文殊) when he saw him?' The Zen master said: 'Do you think Mañjuśrī recognizes Asanga?' A monk asked: 'Whose new melody is wonderfully delightful? Please, Zen master Zhengqin, declare a phrase.' The Zen master said: 'Say what?' The monk said: 'Isn't there a expedient means?' The Zen master said: 'You don't understand my words.'

Zen Master Qilun of Xingshan Temple in Luoyang (洛京興善棲倫禪師). A monk asked: 'What is Buddha?' The Zen master said: 'Saying it to you like this is enough.' A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Zen master said: 'I still remembered it just now.' Because the retired palace official Li Gong Jixun (李公繼勛) passed away, a monk asked: 'It is that dharmas abide in their positions, and the characteristics of the world are constant. I wonder where palace official Li Gong has gone?' The Zen master said: 'You just happened to ask me about it.' The monk said: 'In that case, it was a vain question.' The Zen master said: 'You are quite clever.'

Zen Master Xinxing Qi of Yanyang in Wuning, Hongzhou (洪州武寧嚴陽新興齊禪師). A monk asked: 'How can one escape the Three Realms (三界)?' The Zen master said: 'Do you still believe it?'

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信即深信乞和尚慈悲。師曰。只此信心亙古亙今。快須究取何必沉吟。要出三界三界唯心。師因雪謂眾曰。諸上座還見雪么。見即有眼。不見無眼。有眼即常。無眼即斷。恁么會得佛身充滿。僧問。學人辭去泐潭。乞和尚示個入路。師曰。好個入路。道心堅固。隨眾參請。隨眾作務。要去即去。要住即住。去之與住更無他故。若到泐潭不審馬祖。

潤州慈雲匡達禪師僧問。佛以一大事因緣故出現於世。未審和尚出世如何。師曰。恰好。曰作么生。師曰。不好。

景德傳燈錄卷第二十五 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十六

吉州青原山行思禪師第九世下至第十一世

第九世下金陵清涼文益禪師法嗣下三十三人蘇州薦福紹明禪師澤州古賢謹禪師宣州興福可勛禪師洪州上藍守訥禪師撫州覆船和尚杭州奉先法瑰禪師廬山化城慧朗禪師杭州永明道鴻禪師高麗靈鑒禪師荊門上泉和尚廬山大林僧遁禪師池州仁王緣勝禪師廬山歸宗義柔禪師(已上一十三人見錄)泉州上方慧英禪師荊州護國邁禪師饒州芝嶺照禪師廬山歸宗師慧禪師廬山歸宗省一禪師襄州延慶通性大師廬山歸宗夢欽禪師洪州舍利玄闡禪師洪州永安明禪師洪州禪溪可莊禪師潭州石霜爽禪師江西靈山和

【現代漢語翻譯】 信徒深信乞和尚（對僧侶的尊稱）的慈悲。禪師說：『這信心亙古亙今，要快點去探究它，何必沉吟不決？想要超出三界（欲界、色界、無色界），三界唯心所造。』禪師因為下雪，對眾人說：『各位上座（對僧侶的尊稱）還看見雪嗎？看見就是有眼，看不見就是無眼。有眼就是常，無眼就是斷。這樣領會，佛身就充滿一切。』有僧人問：『學人（謙稱）要辭別和尚前往泐潭（地名），請和尚指示一條入道之路。』禪師說：『好一條入道之路，道心要堅固。隨眾參禪請益，隨眾作務。要走就走，要住就住，去和住都沒有其他緣故。如果到了泐潭，不要不認識馬祖（禪宗大師）。』 潤州慈雲匡達禪師，有僧人問：『佛以一大事因緣的緣故出現於世，不知道和尚您出世又是如何？』禪師說：『恰好。』僧人問：『怎麼說？』禪師說：『不好。』 《景德傳燈錄》卷第二十五 大正藏第 51 冊 No. 2076 《景德傳燈錄》 《景德傳燈錄》卷第二十六 吉州青原山行思禪師第九世下至第十一世 第九世下金陵清涼文益禪師法嗣下三十三人：蘇州薦福紹明禪師、澤州古賢謹禪師、宣州興福可勛禪師、洪州上藍守訥禪師、撫州覆船和尚、杭州奉先法瑰禪師、廬山化城慧朗禪師、杭州永明道鴻禪師、高麗靈鑒禪師、荊門上泉和尚、廬山大林僧遁禪師、池州仁王緣勝禪師、廬山歸宗義柔禪師（以上一十三人見錄）。泉州上方慧英禪師、荊州護國邁禪師、饒州芝嶺照禪師、廬山歸宗師慧禪師、廬山歸宗省一禪師、襄州延慶通性大師、廬山歸宗夢欽禪師、洪州舍利玄闡禪師、洪州永安明禪師、洪州禪溪可莊禪師、潭州石霜爽禪師、江西靈山和尚。

【English Translation】 Modern Chinese translation 'Have faith in the venerable monk's (a respectful term for monks) compassion,' a believer said. The master said, 'This faith has been constant from ancient times to the present. Quickly investigate it, why hesitate? If you want to go beyond the Three Realms (Desire Realm, Form Realm, Formless Realm), the Three Realms are created by the mind alone.' Because of the snow, the master said to the assembly, 'Do you all see the snow? To see is to have eyes, not to see is to have no eyes. To have eyes is permanence, to have no eyes is cessation. If you understand it this way, the Buddha's body fills everything.' A monk asked, 'I (a humble term) am taking my leave to go to Letan (place name), please show me a path to enter the Way.' The master said, 'A good path to enter the Way, the aspiration for the Way must be firm. Follow the assembly to study and ask for instruction, follow the assembly to do work. If you want to go, then go; if you want to stay, then stay. There is no other reason for going or staying. If you arrive at Letan, do not fail to recognize Mazu (a Zen master).' Chan Master Kuangda of Ciyun in Runzhou, a monk asked, 'The Buddha appeared in the world because of a great matter and cause, I wonder what it is like for the venerable monk to appear in the world?' The master said, 'Exactly right.' The monk asked, 'How so?' The master said, 'Not good.' Jingde Records of the Transmission of the Lamp, Volume 25 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp Jingde Records of the Transmission of the Lamp, Volume 26 The Ninth Generation Down to the Eleventh Generation of Zen Master Xingsi of Qingyuan Mountain in Jizhou The Ninth Generation Down, Thirty-three Dharma Heirs of Zen Master Wenyi of Qingliang in Jinling: Zen Master Shaoming of Jianfu in Suzhou, Zen Master Jin of Guxian in Zezhou, Zen Master Kexun of Xingfu in Xuanzhou, Zen Master Shoun of Shanglan in Hongzhou, Monk Fuchuan of Fuzhou, Zen Master Faguei of Fengxian in Hangzhou, Zen Master Huilang of Huacheng in Lushan, Zen Master Daohong of Yongming in Hangzhou, Zen Master Lingjian of Goryeo, Monk Shangquan of Jingmen, Monk Dun of Dalin in Lushan, Zen Master Yuansheng of Renwang in Chizhou, Zen Master Yirou of Guizong in Lushan (the above thirteen people are recorded). Zen Master Huiying of Shangfang in Quanzhou, Zen Master Mai of Huguo in Jingzhou, Zen Master Zhao of Zhiling in Raozhou, Zen Master Shihui of Guizong in Lushan, Zen Master Sheng Yi of Guizong in Lushan, Great Master Tongxing of Yanqing in Xiangzhou, Zen Master Mengqin of Guizong in Lushan, Zen Master Xuanchan of Sheli in Hongzhou, Zen Master Ming of Yongan in Hongzhou, Zen Master Kezhuang of Chanxi in Hongzhou, Zen Master Shuang of Shishuang in Tanzhou, and Monk Lingshan of Jiangxi.

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尚廬山佛手巖因禪師金陵保安止和尚升州華嚴幽禪師袁州木平道達禪師洪州大寧道邁禪師楚州龍興德賓禪師鄂州黃龍仁禪師洪州西山道聳禪師(已上二十人無機緣語句不錄)襄州清溪洪進禪師法嗣二人相州天平山從漪禪師廬山圓通緣德禪師(已上二人見錄)金陵清涼休復禪師法嗣二人金陵奉先慧同禪師(一人見錄)廬山寶慶庵道習禪師(一人無語句不錄)撫州龍濟山紹修禪師法嗣一人河東廣原和尚(一人見錄)衡岳南臺守安禪師法嗣二人襄州鷲嶺善美禪師(一人見錄)安州慧日院明禪師(一人無機緣語句不錄)漳州報劬院玄應禪師法嗣一人報劬第二世仁義禪師(一人無機緣語句不錄)漳州隆壽無逸禪師法嗣一人漳州隆壽法騫禪師(一人見錄)廬山歸宗道詮禪師法嗣一人筠州九峰義詮禪師(一人見錄)眉州黃龍繼達禪師法嗣一人第二世黃龍和尚(一人見錄)朗州梁山緣觀禪師法嗣一人郢州大陽山警玄禪師(一人見錄)

第十世天臺山德韶國師法嗣四十九人杭州永明寺延壽禪師溫州大寧可弘禪師蘇州長壽朋彥大師杭州五雲山志逢大師杭州報恩法端禪師杭州報恩紹安禪師福州廣平守威禪師杭州報恩永安禪師廣州光聖師護禪師杭州奉先清昱禪師天臺普聞智勤禪師溫州雁蕩愿齊禪師杭州普門希辯禪師杭州光慶遇安禪師天臺般若

【現代漢語翻譯】 現代漢語譯本 尚廬山佛手巖因禪師、金陵保安止和尚、升州華嚴幽禪師、袁州木平道達禪師、洪州大寧道邁禪師、楚州龍興德賓禪師、鄂州黃龍仁禪師、洪州西山道聳禪師（以上二十人沒有機緣語句，不予收錄）。 襄州清溪洪進禪師的法嗣有二人：相州天平山從漪禪師、廬山圓通緣德禪師（以上二人事蹟見收錄）。 金陵清涼休復禪師的法嗣有二人：金陵奉先慧同禪師（一人事蹟見收錄）、廬山寶慶庵道習禪師（一人沒有語句，不予收錄）。 撫州龍濟山紹修禪師的法嗣有一人：河東廣原和尚（一人事蹟見收錄）。 衡岳南臺守安禪師的法嗣有二人：襄州鷲嶺善美禪師（一人事蹟見收錄）、安州慧日院明禪師（一人沒有機緣語句，不予收錄）。 漳州報劬院玄應禪師的法嗣有一人：報劬第二世仁義禪師（一人沒有機緣語句，不予收錄）。 漳州隆壽無逸禪師的法嗣有一人：漳州隆壽法騫禪師（一人事蹟見收錄）。 廬山歸宗道詮禪師的法嗣有一人：筠州九峰義詮禪師（一人事蹟見收錄）。 眉州黃龍繼達禪師的法嗣有一人：第二世黃龍和尚（一人事蹟見收錄）。 朗州梁山緣觀禪師的法嗣有一人：郢州大陽山警玄禪師（一人事蹟見收錄）。 第十世天臺山德韶國師的法嗣有四十九人：杭州永明寺延壽禪師、溫州大寧可弘禪師、蘇州長壽朋彥大師、杭州五雲山志逢大師、杭州報恩法端禪師、杭州報恩紹安禪師、福州廣平守威禪師、杭州報恩永安禪師、廣州光聖師護禪師、杭州奉先清昱禪師、天臺普聞智勤禪師、溫州雁蕩愿齊禪師、杭州普門希辯禪師、杭州光慶遇安禪師、天臺般若……

【English Translation】 English version Shang Lushan Foshou Rock Yin Chan Master, Jinling Bao'an Zhi Abbot, Shengzhou Huayan You Chan Master, Yuanzhou Muping Daoda Chan Master, Hongzhou Daning Daomai Chan Master, Chuzhou Longxing Debin Chan Master, Ezhou Huanglong Ren Chan Master, Hongzhou Xishan Daosong Chan Master (The above twenty people have no statements of opportunity and are not recorded). Xiangzhou Qingxi Hongjin Chan Master had two Dharma heirs: Xiangzhou Tianping Mountain Congyi Chan Master, Lushan Yuantong Yuande Chan Master (The deeds of the above two people are recorded). Jinling Qingliang Xiufu Chan Master had two Dharma heirs: Jinling Fengxian Huitong Chan Master (the deeds of one person are recorded), Lushan Baoqing Temple Daoxi Chan Master (the statements of one person are not recorded). Fuzhou Longji Mountain Shaoxiu Chan Master had one Dharma heir: Hedong Guangyuan Monk (the deeds of one person are recorded). Hengyue Nantai Shou'an Chan Master had two Dharma heirs: Xiangzhou Jiuling Shanmei Chan Master (the deeds of one person are recorded), Anzhou Huiri Temple Ming Chan Master (the statements of one person are not recorded). Zhangzhou Baoqiu Temple Xuanying Chan Master had one Dharma heir: Baoqiu Second Generation Renyi Chan Master (the statements of one person are not recorded). Zhangzhou Longshou Wuyi Chan Master had one Dharma heir: Zhangzhou Longshou Faqian Chan Master (the deeds of one person are recorded). Lushan Guizong Daoquan Chan Master had one Dharma heir: Junzhou Jiufeng Yiquan Chan Master (the deeds of one person are recorded). Meizhou Huanglong Jida Chan Master had one Dharma heir: Second Generation Huanglong Monk (the deeds of one person are recorded). Langzhou Liangshan Yuanguan Chan Master had one Dharma heir: Yingzhou Dayang Mountain Jingxuan Chan Master (the deeds of one person are recorded). The tenth generation Tiantai Mountain Deshao National Teacher had forty-nine Dharma heirs: Hangzhou Yongming Temple Yanshou Chan Master, Wenzhou Daning Kehong Chan Master, Suzhou Changshou Pengyan Great Master, Hangzhou Wuyun Mountain Zhifeng Great Master, Hangzhou Bao'en Faduan Chan Master, Hangzhou Bao'en Shao'an Chan Master, Fuzhou Guangping Shouwei Chan Master, Hangzhou Bao'en Yong'an Chan Master, Guangzhou Guangsheng Shihui Chan Master, Hangzhou Fengxian Qingyu Chan Master, Tiantai Puwen Zhiqin Chan Master, Wenzhou Yandang Yuanqi Chan Master, Hangzhou Pumen Xibian Chan Master, Hangzhou Guangqing Yu'an Chan Master, Tiantai Prajna...

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友蟾禪師婺州智者全肯禪師福州玉泉義隆禪師杭州龍冊曉榮禪師杭州功臣慶蕭禪師越州稱心敬琎禪師福州嚴峰師術禪師潞州華嚴慧達禪師越州清泰道圓禪師杭州九曲慶祥禪師杭州開化行明大師越州開善義圓禪師溫州瑞鹿遇安禪師杭州龍華慧居禪師婺州齊云遇臻禪師溫州瑞鹿寺本先禪師(已上三十人見錄)杭州報恩德謙禪師杭州靈隱處先禪師天臺善建省義禪師越州觀音安禪師婺州仁壽澤禪師越州雲門重曜禪師越州大禹榮禪師越州地藏瓊禪師杭州靈隱紹光禪師杭州龍華紹鑾禪師越州碧泉行新禪師越州象田默禪師潤州登云從堅禪師越州觀音朗禪師越州諸暨五峰和尚越州何山道孜禪師越州大禹自廣禪師筠州黃檗師逸禪師蘇州瑞光清表禪師(已上一十九人無機緣語句不錄)杭州報恩寺慧明禪師法嗣一人福州保明道誠大師(一人見錄)金陵報慈道場文遂導師法嗣五人常州齊云慧禪師洪州雙嶺祥禪師洪州觀音真禪師洪州龍沙茂禪師洪州大寧獎禪師(已上五人無機緣語句不錄)杭州永明道潛禪師法嗣三人杭州千光王瑰省禪師衡州鎮境志澄大師明州崇福慶祥禪師(已上三人見錄)杭州靈隱清聳禪師法嗣九人杭州功臣院道慈禪師秀州羅漢愿昭禪師處州報恩師智禪師衢州瀫寧可先禪師杭州光孝道端禪師杭州保清遇寧禪師福州支提辯隆禪師杭州

【現代漢語翻譯】 現代漢語譯本 友蟾禪師（Youchan Chanshi）：婺州智者全肯禪師（Wuzhou Zhizhe Quanken Chanshi），福州玉泉義隆禪師（Fuzhou Yuquan Yilong Chanshi），杭州龍冊曉榮禪師（Hangzhou Longce Xiaorong Chanshi），杭州功臣慶蕭禪師（Hangzhou Gongchen Qingxiao Chanshi），越州稱心敬琎禪師（Yuezhou Chenxin Jingjin Chanshi），福州嚴峰師術禪師（Fuzhou Yanfeng Shishu Chanshi），潞州華嚴慧達禪師（Luzhou Huayan Huida Chanshi），越州清泰道圓禪師（Yuezhou Qingtai Daoyuan Chanshi），杭州九曲慶祥禪師（Hangzhou Jiuqu Qingxiang Chanshi），杭州開化行明大師（Hangzhou Kaihua Xingming Dashi），越州開善義圓禪師（Yuezhou Kaishan Yiyuan Chanshi），溫州瑞鹿遇安禪師（Wenzhou Ruilu Yuan Chanshi），杭州龍華慧居禪師（Hangzhou Longhua Huiju Chanshi），婺州齊云遇臻禪師（Wuzhou Qiyun Yuzhen Chanshi），溫州瑞鹿寺本先禪師（Wenzhou Ruilusi Benxian Chanshi）。（以上三十人見錄） 杭州報恩德謙禪師（Hangzhou Bao'en Deqian Chanshi），杭州靈隱處先禪師（Hangzhou Lingyin Chuxian Chanshi），天臺善建省義禪師（Tiantai Shanjian Xingyi Chanshi），越州觀音安禪師（Yuezhou Guanyin An Chanshi），婺州仁壽澤禪師（Wuzhou Renshou Ze Chanshi），越州雲門重曜禪師（Yuezhou Yunmen Chongyao Chanshi），越州大禹榮禪師（Yuezhou Dayu Rong Chanshi），越州地藏瓊禪師（Yuezhou Dizang Qiong Chanshi），杭州靈隱紹光禪師（Hangzhou Lingyin Shaoguang Chanshi），杭州龍華紹鑾禪師（Hangzhou Longhua Shaoluan Chanshi），越州碧泉行新禪師（Yuezhou Biquan Xingxin Chanshi），越州象田默禪師（Yuezhou Xiangtian Mo Chanshi），潤州登云從堅禪師（Runzhou Dengyun Congjian Chanshi），越州觀音朗禪師（Yuezhou Guanyin Lang Chanshi），越州諸暨五峰和尚（Yuezhou Zhuji Wufeng Heshang），越州何山道孜禪師（Yuezhou Heshan Daozi Chanshi），越州大禹自廣禪師（Yuezhou Dayu Ziguang Chanshi），筠州黃檗師逸禪師（Junzhou Huangbo Shiyi Chanshi），蘇州瑞光清表禪師（Suzhou Ruiguang Qingbiao Chanshi）。（以上一十九人無機緣語句不錄） 杭州報恩寺慧明禪師（Hangzhou Bao'ensi Huiming Chanshi）法嗣一人：福州保明道誠大師（Fuzhou Baoming Daocheng Dashi）。（一人見錄） 金陵報慈道場文遂導師（Jinling Bao'ci Daochang Wensui Daoshi）法嗣五人：常州齊云慧禪師（Changzhou Qiyun Hui Chanshi），洪州雙嶺祥禪師（Hongzhou Shuangling Xiang Chanshi），洪州觀音真禪師（Hongzhou Guanyin Zhen Chanshi），洪州龍沙茂禪師（Hongzhou Longsha Mao Chanshi），洪州大寧獎禪師（Hongzhou Daning Jiang Chanshi）。（以上五人無機緣語句不錄） 杭州永明道潛禪師（Hangzhou Yongming Daoqian Chanshi）法嗣三人：杭州千光王瑰省禪師（Hangzhou Qianguang Wanggui Xing Chanshi），衡州鎮境志澄大師（Hengzhou Zhenjing Zhicheng Dashi），明州崇福慶祥禪師（Mingzhou Chongfu Qingxiang Chanshi）。（以上三人見錄） 杭州靈隱清聳禪師（Hangzhou Lingyin Qingsong Chanshi）法嗣九人：杭州功臣院道慈禪師（Hangzhou Gongchengyuan Dao'ci Chanshi），秀州羅漢愿昭禪師（Xiuzhou Luohan Yuanzhao Chanshi），處州報恩師智禪師（Chuzhou Bao'en Shizhi Chanshi），衢州瀫寧可先禪師（Quzhou Huning Kexian Chanshi），杭州光孝道端禪師（Hangzhou Guangxiao Daoduan Chanshi），杭州保清遇寧禪師（Hangzhou Baoqing Yuning Chanshi），福州支提辯隆禪師（Fuzhou Zhiti Bianlong Chanshi），杭州（Hangzhou）

【English Translation】 English version Youchan Chanshi: Zhizhe Quanken Chanshi of Wuzhou, Yuquan Yilong Chanshi of Fuzhou, Longce Xiaorong Chanshi of Hangzhou, Gongchen Qingxiao Chanshi of Hangzhou, Chenxin Jingjin Chanshi of Yuezhou, Yanfeng Shishu Chanshi of Fuzhou, Huayan Huida Chanshi of Luzhou, Qingtai Daoyuan Chanshi of Yuezhou, Jiuqu Qingxiang Chanshi of Hangzhou, Kaihua Xingming Dashi of Hangzhou, Kaishan Yiyuan Chanshi of Yuezhou, Ruilu Yuan Chanshi of Wenzhou, Longhua Huiju Chanshi of Hangzhou, Qiyun Yuzhen Chanshi of Wuzhou, Benxian Chanshi of Ruilusi Temple in Wenzhou. (The above thirty are recorded) Deqian Chanshi of Bao'en Temple in Hangzhou, Chuxian Chanshi of Lingyin Temple in Hangzhou, Xingyi Chanshi of Shanjian Temple in Tiantai, An Chanshi of Guanyin Temple in Yuezhou, Ze Chanshi of Renshou Temple in Wuzhou, Chongyao Chanshi of Yunmen Temple in Yuezhou, Rong Chanshi of Dayu Temple in Yuezhou, Qiong Chanshi of Dizang Temple in Yuezhou, Shaoguang Chanshi of Lingyin Temple in Hangzhou, Shaoluan Chanshi of Longhua Temple in Hangzhou, Xingxin Chanshi of Biquan Temple in Yuezhou, Mo Chanshi of Xiangtian Temple in Yuezhou, Congjian Chanshi of Dengyun Temple in Runzhou, Lang Chanshi of Guanyin Temple in Yuezhou, Wufeng Heshang of Zhuji in Yuezhou, Daozi Chanshi of Heshan Temple in Yuezhou, Ziguang Chanshi of Dayu Temple in Yuezhou, Shiyi Chanshi of Huangbo Temple in Junzhou, Qingbiao Chanshi of Ruiguang Temple in Suzhou. (The above nineteen have no recorded words of opportunity) One Dharma successor of Huiming Chanshi of Bao'en Temple in Hangzhou: Daocheng Dashi of Baoming Temple in Fuzhou. (One is recorded) Five Dharma successors of Wensui Daoshi of Bao'ci Daochang in Jinling: Hui Chanshi of Qiyun Temple in Changzhou, Xiang Chanshi of Shuangling Temple in Hongzhou, Zhen Chanshi of Guanyin Temple in Hongzhou, Mao Chanshi of Longsha Temple in Hongzhou, Jiang Chanshi of Daning Temple in Hongzhou. (The above five have no recorded words of opportunity) Three Dharma successors of Daoqian Chanshi of Yongming Temple in Hangzhou: Wanggui Xing Chanshi of Qianguang Temple in Hangzhou, Zhicheng Dashi of Zhenjing Temple in Hengzhou, Qingxiang Chanshi of Chongfu Temple in Mingzhou. (The above three are recorded) Nine Dharma successors of Qingsong Chanshi of Lingyin Temple in Hangzhou: Dao'ci Chanshi of Gongchengyuan in Hangzhou, Yuanzhao Chanshi of Luohan Temple in Xiuzhou, Shizhi Chanshi of Bao'en Temple in Chuzhou, Kexian Chanshi of Huning Temple in Quzhou, Daoduan Chanshi of Guangxiao Temple in Hangzhou, Yuning Chanshi of Baoqing Temple in Hangzhou, Bianlong Chanshi of Zhiti Temple in Fuzhou, Hangzhou

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瑞龍希圓禪師(已上八人見錄)杭州國泰德文禪師(一人無機緣語句不錄)金陵報慈行言導師法嗣二人洪州云居義能禪師(一人見錄)饒州北禪清皎禪師(一人無機緣語句不錄)金陵清涼泰欽禪師法嗣二人洪州云居道齊禪師(一人見錄)廬山棲賢慧聰禪師(一人無機緣語句不錄)金陵報恩法安禪師法嗣二人廬山棲賢道堅禪師廬山歸宗第十四世慧誠禪師(二人見錄)廬州長安院延規禪師法嗣二人廬州長安辯實禪師潭州云蓋用清禪師(已上二人見錄)

第十一世杭州永明寺延壽禪師法嗣二人杭州富陽子蒙禪師杭州朝明院津禪師(已上二人無機緣語句不錄)蘇州長壽院朋彥大師法嗣一人長壽第二世法齊禪師杭州普門寺希辯禪師法嗣二人高麗國慧洪禪師越州上林胡智禪師(已上二人無機緣語句不錄)

行思禪師第九世下

金陵清涼文益禪師法嗣

蘇州薦福院紹明禪師。州將錢仁奉請住持。乃問。如何是和尚家風。師曰。一切處看取。

澤州古賢院謹禪師。師勘僧云。如來堅密身一功塵中現。如何是堅密身。僧豎指。師云。現即現爾怎生會。僧無語。師侍立次見凈慧問一僧云。自離此間什麼處去來。曰入嶺來。凈慧曰。不易。曰虛涉他如許多山水。凈慧曰。如許多山水也不惡。其僧無語。師於此言下

【現代漢語翻譯】 現代漢語譯本 瑞龍希圓禪師（已上八人見錄）杭州國泰德文禪師（一人無機緣語句不錄）金陵報慈行言導師法嗣二人洪州云居義能禪師（一人見錄）饒州北禪清皎禪師（一人無機緣語句不錄）金陵清涼泰欽禪師法嗣二人洪州云居道齊禪師（一人見錄）廬山棲賢慧聰禪師（一人無機緣語句不錄）金陵報恩法安禪師法嗣二人廬山棲賢道堅禪師廬山歸宗第十四世慧誠禪師（二人見錄）廬州長安院延規禪師法嗣二人廬州長安辯實禪師潭州云蓋用清禪師（已上二人見錄）

第十一世杭州永明寺延壽禪師法嗣二人杭州富陽子蒙禪師杭州朝明院津禪師（已上二人無機緣語句不錄）蘇州長壽院朋彥大師法嗣一人長壽第二世法齊禪師杭州普門寺希辯禪師法嗣二人高麗國慧洪禪師越州上林胡智禪師（已上二人無機緣語句不錄）

行思禪師第九世下

金陵清涼文益禪師法嗣

蘇州薦福院紹明禪師。州將錢仁奉請住持。乃問。如何是和尚家風。師曰。一切處看取。

澤州古賢院謹禪師。師勘僧云。如來堅密身一功塵中現。如何是堅密身。僧豎指。師云。現即現爾怎生會。僧無語。師侍立次見凈慧問一僧云。自離此間什麼處去來。曰入嶺來。凈慧曰。不易。曰虛涉他如許多山水。凈慧曰。如許多山水也不惡。其僧無語。師於此言下

【English Translation】 English version Ruilong Xiyuan (瑞龍希圓) Zen Master (Eight people above are recorded) Hangzhou Guotai Dewen (杭州國泰德文) Zen Master (One person's words are not recorded due to lack of opportunity) Jinling Bao'ci Xingyan (金陵報慈行言) Instructor's Dharma heirs: two people. Hongzhou Yunju Yineng (洪州云居義能) Zen Master (One person is recorded) Raozhou Beichan Qingjiao (饒州北禪清皎) Zen Master (One person's words are not recorded due to lack of opportunity) Jinling Qingliang Taiqin (金陵清涼泰欽) Zen Master's Dharma heirs: two people. Hongzhou Yunju Daoqi (洪州云居道齊) Zen Master (One person is recorded) Lushan Qixian Huicong (廬山棲賢慧聰) Zen Master (One person's words are not recorded due to lack of opportunity) Jinling Bao'en Fa'an (金陵報恩法安) Zen Master's Dharma heirs: two people. Lushan Qixian Daojian (廬山棲賢道堅) Zen Master, Lushan Guizong (廬山歸宗) 14th generation Huicheng (慧誠) Zen Master (Two people are recorded) Luzhou Changan Yuan Yangui (廬州長安院延規) Zen Master's Dharma heirs: two people. Luzhou Changan Bianshi (廬州長安辯實) Zen Master, Tanzhou Yungai Yongqing (潭州云蓋用清) Zen Master (Two people above are recorded)

11th generation Hangzhou Yongming Temple Yanshou (杭州永明寺延壽) Zen Master's Dharma heirs: two people. Hangzhou Fuyang Zimeng (杭州富陽子蒙) Zen Master, Hangzhou Chaoming Yuan Jin (杭州朝明院津) Zen Master (The words of the two people above are not recorded due to lack of opportunity) Suzhou Changshou Yuan Pengyan (蘇州長壽院朋彥) Great Master's Dharma heir: one person. Changshou (長壽) 2nd generation Faqi (法齊) Zen Master, Hangzhou Pumen Temple Xibian (杭州普門寺希辯) Zen Master's Dharma heirs: two people. Goryeo (高麗國) (Korea) Hyehong (慧洪) Zen Master, Yuezhou Shanglin Huzhi (越州上林胡智) Zen Master (The words of the two people above are not recorded due to lack of opportunity)

Ninth generation under Master Xing Si (行思)

Dharma heir of Zen Master Wenyi (文益) of Qingliang (清涼) Monastery in Jinling (金陵)

Shaoming (紹明) Zen Master of Jianfu (薦福) Monastery in Suzhou (蘇州). The prefect Qian Ren (錢仁) invited him to be the abbot. Then he asked, 'What is the family style of the abbot?' The master said, 'Look at all places.'

Jin (謹) Zen Master of Guxian (古賢) Monastery in Ze Prefecture (澤州). The master examined a monk, saying, 'The Tathagata's (如來) firm and dense body appears in a single mote of dust. What is the firm and dense body?' The monk raised a finger. The master said, 'It appears, but how do you understand it?' The monk was speechless. The master, while standing by, saw Jinghui (凈慧) ask a monk, 'Where have you come from since leaving here?' He said, 'I came from entering the mountains.' Jinghui said, 'Not easy.' He said, 'I have traveled through so many mountains and rivers in vain.' Jinghui said, 'So many mountains and rivers are not bad.' The monk was speechless. The master, at these words...

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大悟。僧問。如何是佛。師曰。筑著汝鼻孔。

宣州興福院可勛禪師。建州建陽人也。姓朱氏。自凈慧印心遂開法住持。僧問。如何是興福主。師曰。阇梨不識。曰莫只遮便是么。師曰。縱未歇狂頭亦何失。問如何是道。師曰。勤而行之。問何云法空。師曰。不空。師有偈示眾曰。

秋江煙島晴　　鷗鷺行行立 　不念觀世音　　爭知普門入

洪州上藍院守訥禪師。上堂謂眾曰。盡令提綱無人掃地。叢林兄弟相共證明。晚進之流有疑請問。有僧問。愿開甘露門。當觀第一義。不落有無中。請師垂指示。師曰。大眾證明。曰恁么即屈去也。師曰。閑言語。問如何是佛。師曰。更問阿誰。

撫州覆船和尚。僧問。如何是佛。師曰。不識。問如何是祖師西來意。師曰。莫謗祖師。

杭州奉先寺法明普照禪師法瑰。僧問。釋迦出世天雨四華地搖六動。未審和尚今日有何祥瑞。師曰。大眾盡見。曰法王法如是也。師曰。人王見在。問凈慧寶印和尚親傳。今日一會當付何人。師曰。誰人無分。曰恁么即雷音普震無邊剎也。師曰。也須善聽。

廬山化城寺慧朗禪師。江南相宋齊丘請開堂。師升座曰。今日令公請山僧為眾。莫非承佛付囑不忘佛恩。眾中有問話者出來。為令公結緣。僧問曰。令公親

【現代漢語翻譯】 現代漢語譯本 大悟。有僧人問：『什麼是佛？』 禪師說：『正好撞到你的鼻孔。』

宣州興福院的可勛禪師，是建州建陽人，姓朱。自從在凈慧處印心后，就開始開法住持。有僧人問：『什麼是興福的主人？』 禪師說：『你（阇梨，梵語，意為弟子）不認識。』 僧人說：『莫非就是這個嗎？』 禪師說：『即使你沒有停止瘋狂的念頭，又有什麼損失呢？』 問：『什麼是道？』 禪師說：『勤奮地去實行它。』 問：『如何說（云）法是空性的？』 禪師說：『不是空性。』 禪師有一首偈頌開示大眾：

『秋天的江面，煙霧籠罩著小島，晴朗的天空下，鷗鷺一行行地站立著。 不念誦觀世音菩薩（Avalokiteśvara），怎麼知道進入普門示現的境界？』

洪州上藍院的守訥禪師，上堂時對大眾說：『都去提綱挈領，沒有人掃地。叢林的兄弟們共同來證明。』 『晚輩中有疑問的請提問。』 有僧人問：『愿您開啟甘露之門，讓我觀照第一義諦，不落入有和無的二元對立中，請禪師您指示。』 禪師說：『大眾來證明。』 僧人說：『這樣說來，我就退下了。』 禪師說：『不要說閒話。』 問：『什麼是佛？』 禪師說：『還問誰？』

撫州覆船和尚。有僧人問：『什麼是佛？』 禪師說：『不認識。』 問：『什麼是祖師西來意？』 禪師說：『不要誹謗祖師。』

杭州奉先寺的法明普照禪師法瑰。有僧人問：『釋迦牟尼（Śākyamuni）佛出世時，天上降下四種花，大地發生六種震動，不知道和尚您今天有什麼祥瑞？』 禪師說：『大眾都看見了。』 僧人說：『法王的法就是這樣啊。』 禪師說：『人王現在還在。』 問：『凈慧寶印和尚親自傳授的，今天這一場法會應當傳給誰？』 禪師說：『誰人沒有份？』 僧人說：『這樣說來，雷音就普遍震動無邊的世界了。』 禪師說：『也需要好好聽。』

廬山化城寺的慧朗禪師。江南宰相宋齊丘請他開堂。禪師升座說：『今天令公（對宋齊丘的尊稱）請我來為大眾說法，莫非是承蒙佛的付囑，不敢忘記佛的恩德。』 『大眾中有要提問的出來，為令公結個善緣。』 有僧人問：『令公親自』

【English Translation】 English version Great realization. A monk asked: 'What is Buddha?' The Master said: 'Right hitting your nostrils.'

Chan Master Ke Xun of Xingfu Temple in Xuanzhou was a native of Jianyang, Jianzhou, with the surname Zhu. Since his mind was sealed at Jinghui, he began to open the Dharma and reside as abbot. A monk asked: 'What is the master of Xingfu?' The Master said: 'You (Śramaṇa, meaning disciple) do not recognize.' The monk said: 'Is it just this?' The Master said: 'Even if you have not stopped your mad thoughts, what is the loss?' Asked: 'What is the Dao?' The Master said: 'Diligently practice it.' Asked: 'How do you say (yun) the Dharma is empty?' The Master said: 'Not empty.' The Master had a verse to show the assembly:

'The autumn river, misty islands, clear sky, gulls and herons stand in rows. Without reciting Avalokiteśvara (Guanshiyin Pusa), how can one know the entrance to the realm of universal manifestation?'

Chan Master Shou Ne of Shanglan Temple in Hongzhou, said to the assembly in the hall: 'All go to grasp the key points, no one sweeps the floor. The brothers of the Sangha together prove it.' 'If there are any doubts among the juniors, please ask.' A monk asked: 'May you open the gate of nectar, let me contemplate the first principle, not falling into the duality of existence and non-existence, please Master instruct.' The Master said: 'The assembly proves it.' The monk said: 'In that case, I will withdraw.' The Master said: 'Don't speak idle words.' Asked: 'What is Buddha?' The Master said: 'Ask who else?'

Fuzhou Fuchuan (Overturned Boat) Monk. A monk asked: 'What is Buddha?' The Master said: 'Do not know.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Do not slander the Patriarch.'

Chan Master Fa Gui, the Dharma-Illuminating Universal Light of Fengxian Temple in Hangzhou. A monk asked: 'When Śākyamuni Buddha appeared in the world, the sky rained down four kinds of flowers, and the earth shook in six ways. I wonder what auspicious signs the Master has today?' The Master said: 'The assembly has seen it all.' The monk said: 'The Dharma of the Dharma King is like this.' The Master said: 'The Human King is still here.' Asked: 'The personal transmission of Chan Master Jinghui Baoyin, to whom should this Dharma assembly be passed on today?' The Master said: 'Who has no share?' The monk said: 'In that case, the thunderous sound will universally shake the boundless worlds.' The Master said: 'You must also listen carefully.'

Chan Master Hui Lang of Huacheng Temple on Mount Lu. Song Qi Qiu, the prime minister of Jiangnan, invited him to open the hall. The Master ascended the seat and said: 'Today, Ling Gong (a respectful title for Song Qi Qiu) has invited me to speak to the assembly, is it not because I have received the Buddha's entrustment and dare not forget the Buddha's kindness?' 'Those in the assembly who have questions, come forward and form a good relationship with Ling Gong.' A monk asked: 'Ling Gong personally'

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降大眾云臻。從上宗乘請師舉唱。師曰。莫是孤負令公么。問師常苦口為什麼學人己事不明。師曰。阇梨什麼處不明。曰不明處請師決斷。師曰。適來向汝道什麼。曰恁么即全因今日去也。師曰。退後禮三拜。

杭州慧日永明寺通辯禪師道鴻(第三世住)僧問。遠離天臺境。來登慧日峰。久聞師子吼。今日請師通。師曰。聞么。曰恁么即昔時崇壽今日永明也。師曰。幸自靈利何須亂道。師謂眾曰。大道廓然古今常爾。真心周遍如量之智皎然。萬象森羅咸真實相。該天括地亙古亙今。大眾還會么。還辨白得么。問國王嘉命公貴臨筵。未審今日當爲何事。師曰。驗取。曰此意如何。師曰。什麼處去來。曰恁么即猶成造次也。師曰。休亂道。問諸佛出世放百寶光明。師登寶座有何祥瑞。師曰。可驗。曰法王法如是。師曰。也是虛言。

高麗靈鑒禪師。僧問。如何是清凈伽藍。師曰。牛欄是。問如何是佛。師曰。拽出癲漢著。

荊門上泉和尚。僧問。二龍爭珠誰是得者。師曰。我得。問遠遠投師如何一接。師接杖視之。其僧禮拜。師便喝。問尺璧無瑕時如何。師曰。我不重。曰不重后如何。師曰。火里螂蟉飛上天。

廬山大林寺僧遁禪師初住圓通。有僧舉。僧問玄沙和尚。向上宗乘此間如何言論。玄

【現代漢語翻譯】 大眾降臨，雲集於此。從最上乘的教義出發，請禪師開示。禪師說：『莫非是辜負了令公（對地方長官的尊稱）的期望嗎？』有僧人問：『弟子常常感到苦惱，為什麼學人對自己的本分事卻不明白？』禪師說：『阇梨（對出家人的尊稱），你什麼地方不明白？』僧人說：『不明白的地方，請禪師決斷。』禪師說：『剛才我對你說了什麼？』僧人說：『如此說來，完全是因為今天（的開示）啊。』禪師說：『退後，禮拜三次。』 杭州慧日永明寺的通辯禪師道鴻（第三世住持）有僧人問：『遠離天臺山的境界，來到慧日峰。久聞師子吼（比喻佛法威猛），今天請禪師開示。』禪師說：『聽到了嗎？』僧人說：『如此說來，昔日的崇壽寺就是今日的永明寺啊。』禪師說：『幸好你還算靈敏，何必胡說八道。』禪師對大眾說：『大道如此開闊，古往今來一直如此。真心周遍，如量之智（符合事物本性的智慧）如此明亮。萬象森羅，都是真實相。涵蓋天地，貫穿古今。大眾明白了嗎？能夠辨別清楚嗎？』有人問：『國王嘉獎，公卿貴族親臨法筵，不知今天是爲了什麼事？』禪師說：『檢驗一下。』那人說：『這是什麼意思？』禪師說：『從什麼地方來？到什麼地方去？』那人說：『如此說來，還是顯得冒失了。』禪師說：『不要胡說八道。』有人問：『諸佛出世，放出百寶光明，禪師登上寶座，有什麼祥瑞？』禪師說：『可以驗證。』那人說：『法王的法，就是如此。』禪師說：『這也是虛言。』 高麗靈鑒禪師。有僧人問：『如何是清凈伽藍（寺廟）？』禪師說：『牛欄就是。』問：『如何是佛？』禪師說：『拽出癲狂之人。』 荊門上泉和尚。有僧人問：『二龍爭珠，誰是得珠之人？』禪師說：『我得到。』問：『遠遠地來投師，如何接引？』禪師接過禪杖，看著他。那僧人禮拜。禪師便喝斥。問：『尺璧無瑕時，如何？』禪師說：『我不看重。』問：『不看重之後如何？』禪師說：『火里螂蟉（一種蟲子）飛上天。』 廬山大林寺的僧人遁禪師，最初住在圓通寺。有僧人舉例說：有僧人問玄沙和尚：『向上宗乘（最高深的佛法），此間如何言論？』玄沙

【English Translation】 The assembly descends like clouds, gathering here. Starting from the supreme vehicle, we request the master to expound. The master says, 'Could it be that you are failing the expectations of the magistrate (a respectful term for the local official)?' A monk asks, 'I often feel distressed, why is it that practitioners do not understand their own inherent nature?' The master says, 'Dharmacharya (a respectful term for a monk), what is it that you do not understand?' The monk says, 'The places I do not understand, please master, resolve them.' The master says, 'What did I just say to you?' The monk says, 'In that case, it is entirely because of today (the teaching)!' The master says, 'Step back and bow three times.' Tongbian, the Chan master Daohong of Huiri Yongming Temple in Hangzhou (the third abbot). A monk asks, 'Leaving the realm of Tiantai Mountain, I come to ascend Huiri Peak. I have long heard of the lion's roar (a metaphor for the power of the Buddha's teachings), today I request the master to expound.' The master says, 'Do you hear it?' The monk says, 'In that case, the Chongshou Temple of the past is the Yongming Temple of today!' The master says, 'Fortunately, you are quite clever, why speak nonsense?' The master says to the assembly, 'The Great Way is so vast, it has always been so from ancient times to the present. The true mind is all-pervading, the wisdom of suchness (wisdom that accords with the true nature of things) is so bright. The myriad phenomena are all the true aspect. Covering heaven and earth, spanning ancient times and the present. Does the assembly understand? Can you discern clearly?' Someone asks, 'The king praises, and high-ranking officials grace the Dharma assembly with their presence, I wonder what is the purpose of today?' The master says, 'Examine it.' The person says, 'What does this mean?' The master says, 'Where do you come from? Where are you going?' The person says, 'In that case, it still seems presumptuous.' The master says, 'Stop speaking nonsense.' Someone asks, 'When the Buddhas appear in the world, they emit light of a hundred treasures, when the master ascends the precious seat, what auspicious signs are there?' The master says, 'It can be verified.' The person says, 'The Dharma of the Dharma King is like this.' The master says, 'These are also empty words.' The Korean Chan master Lingjian. A monk asks, 'What is a pure Sangharama (monastery)?' The master says, 'A cow pen is.' Asks, 'What is Buddha?' The master says, 'Drag out the madman.' The venerable Shangquan of Jingmen. A monk asks, 'Two dragons contend for a pearl, who is the one who obtains it?' The master says, 'I obtain it.' Asks, 'Coming from afar to seek the master, how do you receive me?' The master takes the staff and looks at him. The monk bows. The master then shouts. Asks, 'When a foot-long jade is flawless, what then?' The master says, 'I do not value it.' Asks, 'What after not valuing it?' The master says, 'A firefly flies to the sky in the fire.' The monk Dun, a Chan master of Dalin Temple on Mount Lu, initially resided at Yuantong Temple. A monk cites, 'A monk asked the venerable Xuansha, 'Regarding the supreme vehicle (the highest Dharma), how is it discussed here?'' Xuansha

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沙云。少人聽。今問師。不知玄沙意旨如何。師曰。待汝移卻石耳峰我即向汝道(歸宗柔別云。且低聲)。

池州仁王院緣勝禪師。僧問。農家擊壤時如何。師曰。僧家自有本分事。曰不問僧家本分事。農家擊壤時如何。師曰。話頭何在。

廬山歸宗寺義柔禪師(第十三世住)師初上堂升座。維那白槌曰。法筵龍象眾當觀第一義。師曰。若是第一義且作么生觀。恁么道落在什麼處。為是觀。為復不許人觀。先德上座共相證明。後學初心莫喚作返問語倒靠語。有疑請問。僧問。諸佛出世說法度人感天動地。和尚出世有何祥瑞。師曰。人天大眾前寱。語作么。問諸官己集大眾側聆。如何是出世一言之事。師曰。大眾證明。問香菸起處師登座。未審宗乘事若何。師曰。教乘也恁么會。問優曇華拆人皆睹達本無心事若何。師曰。謾語。曰恁么即南能別有深深旨。不是心心人不知。師曰。事須飽叢林。問昔日餘峰今日歸宗。未審是一是二。師曰。謝汝證明。問智藏一箭直射歸宗。歸宗一箭當射何人。師曰。莫謗我智藏。問此日知軍親證法。師從何處答深恩。師曰。教我道什麼即得。師又曰。一問一答也無了期。佛法也不是恁么道理。大眾此日之事故非本心。實謂只個住山寧有意。向來成佛亦無心。蓋緣是知軍請命寺

眾誠心。既到遮里。且說個什麼即得。還相悉么。此若不及古人便道。相逢欲相喚脈脈不能語。作么生會。若會堪報不報之恩。足助無為之化。若也不會。莫道長老開堂只舉古人語。此之盛事天高海深。況喻不及。更不敢贊祝皇風迴向清列。何以故。古人猶道吾禱久矣。豈況當今聖明者哉。久立珍重。僧問。如何是空王廟。師曰。莫少神。曰如何是廟中人。師曰。適來不謾道。問靈龜未兆時如何。師曰。是吉是兇。問未達其源乞師方便。師曰。達也。曰達后如何。師曰。終不恁么問。問久發大乘心中忘此意。如何是此意。師曰。又道中忘。

前襄州清溪洪進禪師法嗣

相州天平山從漪禪師。有僧問。如何得出三界。師曰。將三界來與汝出。僧問。如何是和尚家風。師曰。顯露地。問如何是佛。師曰。不指天地。曰為什麼不指天地。師曰。唯我獨尊。問如何是天平。師曰。八凹九凸。問洞深杳杳清溪水飲者如何不升墜。師曰。更夢見什麼。問大眾雲集合譚何事。師曰。香菸起處森羅見。

廬山圓通院緣德禪師錢塘人也。姓黃氏。初出家于臨安朗瞻院落髮。依年往天臺山受具。始習禪那于天龍順德大師。尋往江表問道。值洪進山主印心。時江南國主于廬山建院請師開法。師上堂示眾曰。諸上座明取道眼

【現代漢語翻譯】 現代漢語譯本： 各位以至誠之心來到這裡，那麼，我們應該說些什麼才好呢？大家還熟悉嗎？如果比不上古人，就只能說：『相逢欲相喚，脈脈不能語。』（相遇想要呼喚，卻默默無語。）該如何領會這句話呢？如果領會了，就能報答那無法報答的恩情，足以輔助那無為的教化。如果不能領會，就不要說長老開堂說法只是引用古人的話。這樣的盛事，其意義之深遠，天高海深都無法比擬，更不敢讚頌和祝願皇風永固，迴向清明的朝廷。為什麼呢？古人尚且說『我的祈禱已經很久了』，更何況是當今聖明的君主呢？ （禪師）站立很久，珍重告別。 有僧人問：『什麼是空王廟？』（空王廟：象徵佛法空性的寺廟） 禪師說：『莫少神。』（莫少神：不要缺少神靈，意指要保持佛法的莊嚴） （僧人）問：『什麼是廟中人？』 禪師說：『適來不謾道。』（適來不謾道：剛才沒有欺騙你，意指答案就在之前的話中） （僧人）問：『靈龜未兆時如何？』（靈龜未兆時：指事情尚未顯現徵兆時） 禪師說：『是吉是兇。』（是吉是兇：既可能是吉祥，也可能是兇險，意指一切皆有可能） （僧人）問：『未達其源，乞師方便。』（未達其源：尚未領悟佛法的根源，乞師方便：請求禪師開示） 禪師說：『達也。』（達也：領悟了） （僧人）問：『達后如何？』（達后如何：領悟之後又如何？） 禪師說：『終不恁么問。』（終不恁么問：最終不會這樣問） （僧人）問：『久發大乘心中忘此意，如何是此意？』（久發大乘心：長久以來發菩提心，中忘此意：卻忘記了這個心，如何是此意：什麼是這個心？） 禪師說：『又道中忘。』（又道中忘：又說忘記了，意指不要執著于忘記與否）

前襄州清溪洪進禪師的法嗣

相州天平山從漪禪師。有僧人問：『如何得出三界？』（三界：佛教指欲界、色界、無色界，眾生輪迴的場所） 禪師說：『將三界來與汝出。』（將三界來與汝出：把三界拿來，我幫你出去，意指三界本空，無出無入） （僧人）問：『如何是和尚家風？』（和尚家風：禪師的修行風格） 禪師說：『顯露地。』（顯露地：坦坦蕩蕩，毫不隱瞞） （僧人）問：『如何是佛？』 禪師說：『不指天地。』（不指天地：不指天不指地，意指佛超越一切現象） （僧人）問：『為什麼不指天地？』 禪師說：『唯我獨尊。』（唯我獨尊：只有我是最尊貴的，意指佛性的尊貴） （僧人）問：『如何是天平？』（天平：指天平山） 禪師說：『八凹九凸。』（八凹九凸：形容天平山的地形，意指事物的不平衡和差異） （僧人）問：『洞深杳杳清溪水，飲者如何不升墜？』（洞深杳杳清溪水：深邃幽遠的清溪水，飲者如何不升墜：飲用者如何不經歷輪迴？） 禪師說：『更夢見什麼？』（更夢見什麼：還在做夢嗎？意指輪迴是虛幻的） （僧人）問：『大眾云譚何事？』（大眾云譚何事：大眾在談論什麼？） 禪師說：『香菸起處森羅見。』（香菸起處森羅見：香菸升起的地方，萬象顯現，意指一切法皆由因緣而生）

廬山圓通院緣德禪師，錢塘人，姓黃。最初在臨安朗瞻院出家，落髮。按照年齡前往天臺山受具足戒。開始在天龍順德大師處學習禪定。之後前往江表問道，遇到洪進山主印可了他的心。當時江南國主在廬山建造寺院，請禪師開法。禪師上堂向大眾開示說：各位，要明瞭道眼。

【English Translation】 English version: You have all come here with sincere hearts. So, what should we say? Are you all familiar with it? If we can't match the ancients, we can only say, 'Meeting, we want to call out, but silently cannot speak.' How should we understand this? If you understand, you can repay the kindness that cannot be repaid, and sufficiently assist the transformation of non-action. If you don't understand, don't say that the elder only quotes the words of the ancients when opening the hall. The greatness of this event is so profound that the height of the sky and the depth of the sea cannot compare. I dare not praise and wish for the eternal imperial wind, turning towards the clear court. Why? The ancients still said, 'My prayer has been long,' how much more so for the wise ruler of today? The (Zen master) stood for a long time, bidding farewell with respect. A monk asked, 'What is the Empty King Temple?' (Empty King Temple: symbolizes the temple of the emptiness of the Dharma) The Zen master said, 'Don't lack gods.' (Don't lack gods: do not lack deities, meaning to maintain the solemnity of the Dharma) (The monk) asked, 'What is the person in the temple?' The Zen master said, 'I didn't deceive you just now.' (I didn't deceive you just now: meaning the answer is in the previous words) (The monk) asked, 'What is it like when the spirit turtle hasn't shown its omen?' (When the spirit turtle hasn't shown its omen: refers to when things have not yet shown signs) The Zen master said, 'It is auspicious or inauspicious.' (It is auspicious or inauspicious: it may be auspicious, or it may be dangerous, meaning everything is possible) (The monk) asked, 'Not yet reaching its source, I beg the master for expedient means.' (Not yet reaching its source: not yet understanding the root of the Dharma, I beg the master for expedient means: requesting the Zen master to enlighten) The Zen master said, 'Reached.' (Reached: understood) (The monk) asked, 'What is it like after reaching?' (What is it like after reaching: what is it like after understanding?) The Zen master said, 'Ultimately, you won't ask like that.' (Ultimately, you won't ask like that: ultimately, you won't ask this way) (The monk) asked, 'Having long generated the Mahayana mind, forgetting this intention, what is this intention?' (Having long generated the Mahayana mind: having generated the Bodhi mind for a long time, forgetting this intention: but forgetting this mind, what is this intention: what is this mind?) The Zen master said, 'Again, you say forgetting.' (Again, you say forgetting: again, you say you have forgotten, meaning don't be attached to forgetting or not)

The Dharma successor of Zen Master Hongjin of Qingxi in Xiangzhou

Zen Master Congyi of Tianping Mountain in Xiangzhou. A monk asked, 'How can one get out of the Three Realms?' (Three Realms: In Buddhism, refers to the realm of desire, the realm of form, and the formless realm, the place where sentient beings reincarnate) The Zen master said, 'Bring the Three Realms to me, and I will help you out.' (Bring the Three Realms to me, and I will help you out: bring the Three Realms, and I will help you out, meaning the Three Realms are originally empty, there is no coming in or going out) (The monk) asked, 'What is the style of the abbot's family?' (The style of the abbot's family: the Zen master's practice style) The Zen master said, 'Openly revealed.' (Openly revealed: frank and open, without hiding anything) (The monk) asked, 'What is Buddha?' The Zen master said, 'Not pointing to heaven and earth.' (Not pointing to heaven and earth: not pointing to heaven and not pointing to earth, meaning the Buddha transcends all phenomena) (The monk) asked, 'Why not point to heaven and earth?' The Zen master said, 'Only I am the honored one.' (Only I am the honored one: only I am the most honored, meaning the nobility of Buddha-nature) (The monk) asked, 'What is Tianping?' (Tianping: refers to Tianping Mountain) The Zen master said, 'Eight concave, nine convex.' (Eight concave, nine convex: describes the terrain of Tianping Mountain, meaning the imbalance and differences of things) (The monk) asked, 'The stream of Qingxi is deep and remote, how can the drinker not ascend or fall?' (The stream of Qingxi is deep and remote: the deep and distant stream of Qingxi, how can the drinker not ascend or fall: how can the drinker not experience reincarnation?) The Zen master said, 'What else are you dreaming of?' (What else are you dreaming of: are you still dreaming? meaning reincarnation is illusory) (The monk) asked, 'What are the masses discussing?' (What are the masses discussing?) The Zen master said, 'Where the incense smoke rises, all phenomena are seen.' (Where the incense smoke rises, all phenomena are seen: where the incense smoke rises, all phenomena appear, meaning all dharmas arise from causes and conditions)

Zen Master Yuande of Yuantong Monastery on Mount Lu, a native of Qiantang, whose surname was Huang. He first became a monk at Langzhan Monastery in Lin'an and had his head shaved. According to his age, he went to Mount Tiantai to receive the full precepts. He began to study meditation with Master Shunde of Tianlong. Later, he went to Jiangbiao to ask about the Way and met Mountain Master Hongjin, who approved his mind. At that time, the ruler of Jiangnan built a monastery on Mount Lu and invited the Zen master to open the Dharma. The Zen master ascended the hall and instructed the assembly, saying: 'Everyone, understand the eye of the Way.'

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好。是行腳僧本分事。道眼若未明有什麼用處。只是移盤吃飯。道眼若明有何障礙。若未明得強說多端。也無用處無事也好尋究。僧問。如何是四不遷。師曰。地水火風問如何是古佛心。師曰。水鳥樹林。曰學人不會。師曰。會取學人。問久負勿絃琴請師彈一曲。師曰。負來得多少時也。曰未審作何音調。師曰。話墮也珍重。問如何是佛法大意。師云。過去燈明佛本光瑞如此。問如何是學人自己。師云。特地申問是什麼意。問如何是大梅主。師云。阇梨今日離什麼處。

前升州清涼休復禪師法嗣

升州奉先寺凈照禪師慧同。魏府人也。姓張氏。幼歲出家禮饒州北禪院惟直禪師披削。年滿受具于撫州希操律師于清涼得法。僧問。唯一堅密身一切塵中現。又云。佛身充滿於法界。普現一切群生前。於此二途請師說。師曰。唯一堅密身一切塵中現。僧問。如何是古佛心。師曰。汝疑阿那個不是。問如何是常在底人。師曰。更問阿誰。

前撫州龍濟山紹修禪師法嗣

河東廣原和尚。僧問。如何是佛法大意。師示偈曰。

剎剎現形儀　　塵塵具覺知 　性源常鼓浪　　不悟未曾移

前衡岳南臺守安禪師法嗣

襄州鷲嶺善美禪師(第三世住)僧問。如何是鷲嶺境。師曰。峴山對碧玉江水

往南流。曰如何是境中人。師曰。有什麼事。問百川異流還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰到海后如何。師曰。明日來向汝道。

前漳州隆壽院無逸禪師法嗣

隆壽法騫禪師泉州晉江縣人也。姓施氏。母廖氏始娠頓惡葷腥。及長舍于本州開元寺菩提院出家納戒。詣漳州參逸和尚得旨。刺史陳洪铦請開堂住持(隆壽第三世住)上堂謂眾曰。今日隆壽。出世三世諸佛森羅萬象同時出世同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在。有僧到參。至明日入方丈請師心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疏。

前廬山歸宗寺道詮禪師法嗣

筠州九峰義詮禪師。僧問。如何是祖師西來意。師曰。有力者負之而趨。

前眉州黃龍繼達禪師法嗣

眉州黃龍第二世和尚。僧問。如何是密室。師曰。斫不開。曰如何是密室中人。師曰。非男女相。問國內按劍者是誰。師曰。昌福。曰忽遇尊貴時如何。師曰。不遺。

前朗州梁山緣觀禪師法嗣

郢州大陽山警玄禪師。僧問。叢林浩浩法鼓喧喧。向上宗乘如何舉唱。師曰。他無個訊息爭肯應當。曰今日宗乘已蒙師指示。未

【現代漢語翻譯】 現代漢語譯本 往南流。問：『如何是境中人？』（如何理解身處境界中的人？）師父說：『有什麼事？』問：『百川異流最終都歸於大海，不知大海里有多少滴水？』師父說：『你到過大海嗎？』問：『到達大海後會怎樣？』師父說：『明天告訴你。』

前漳州隆壽院無逸禪師的法嗣

隆壽法騫禪師，是泉州晉江縣人，姓施。他的母親廖氏懷孕時突然厭惡葷腥。法騫長大后在本州開元寺菩提院出家受戒，前往漳州參拜無逸和尚，領悟其旨。刺史陳洪铦請他開堂住持（隆壽第三世住持）。上堂時對眾人說：『今日隆壽，出世三世諸佛（過去、現在、未來三世的一切佛）森羅萬象同時出世，同時轉法輪（佛法的傳播），諸位看見了嗎？』僧人問：『如何是隆壽的境界？』師父說：『沒有你插足的地方。』問：『如何是境界中的人？』師父說：『還不認識境界在哪裡。』有僧人前來參拜，到第二天進入方丈，請教師父的心要。師父說：『昨天相逢問候起居，今天相見事情還和昨天一樣。為何還要尋找呈心要？心要為何要特地疏遠？』

前廬山歸宗寺道詮禪師的法嗣

筠州九峰義詮禪師。僧人問：『如何是祖師西來意？』（達摩祖師從西方來到中國的真正用意是什麼？）師父說：『有力氣的人扛著就跑。』

前眉州黃龍繼達禪師的法嗣

眉州黃龍第二世和尚。僧人問：『如何是密室？』師父說：『打不開。』問：『如何是密室中人？』師父說：『非男女相。』問：『國內按劍者是誰？』師父說：『昌福。』問：『忽然遇到尊貴的人時如何？』師父說：『不遺漏。』

前朗州梁山緣觀禪師的法嗣

郢州大陽山警玄禪師。僧人問：『叢林浩浩蕩蕩，法鼓喧囂，向上宗乘如何舉唱？』師父說：『他沒有訊息，怎肯應當。』問：『今日宗乘已蒙師指示，未

【English Translation】 English version Flowing southward. Asked: 'What is a person within the realm?' (How to understand a person who is in a certain state of mind?) The master said: 'What's the matter?' Asked: 'The hundred rivers flow differently but eventually return to the great sea. I wonder how many drops of water are in the great sea?' The master said: 'Have you been to the sea?' Asked: 'What happens after reaching the sea?' The master said: 'I'll tell you tomorrow.'

Successor of Zen Master Wuyi of Longshou Temple in Zhangzhou

Zen Master Faqian of Longshou was a native of Jinjiang County, Quanzhou, with the surname Shi. His mother, Liao, suddenly developed an aversion to meat when she became pregnant. When Faqian grew up, he left home and took vows at the Bodhi Courtyard of Kaiyuan Temple in this prefecture. He went to Zhangzhou to visit the monk Wuyi and understood his teachings. The prefect Chen Hongxian invited him to open a hall and preside over the temple (the third abbot of Longshou). During the Dharma talk, he said to the assembly: 'Today, Longshou, the Buddhas of the three worlds (all Buddhas of the past, present, and future) and all phenomena appear simultaneously, turning the Dharma wheel (the propagation of the Buddha's teachings) at the same time. Have you all seen it?' A monk asked: 'What is the realm of Longshou?' The master said: 'There is no place for you to insert your foot.' Asked: 'What is a person within the realm?' The master said: 'You don't yet recognize where the realm is.' A monk came to visit, and the next day entered the abbot's room to ask the master for the essence of the mind. The master said: 'Yesterday we met and exchanged greetings, today we meet and things are still the same as yesterday. Why do you still seek to present the essence of the mind? Why should the essence of the mind be deliberately estranged?'

Successor of Zen Master Daoquan of Guizong Temple on Mount Lu

Zen Master Yiquan of Jiufeng in Yunzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma coming to China from the West?) The master said: 'The strong carry it and run.'

Successor of Zen Master Jida of Huanglong in Meizhou

The second abbot of Huanglong in Meizhou. A monk asked: 'What is the secret chamber?' The master said: 'Cannot be broken open.' Asked: 'What is a person in the secret chamber?' The master said: 'Not male or female.' Asked: 'Who is the one who holds the sword in the country?' The master said: 'Changfu.' Asked: 'What if one suddenly encounters a noble person?' The master said: 'Do not neglect.'

Successor of Zen Master Yuanguan of Liangshan in Langzhou

Zen Master Jingxuan of Dayang Mountain in Yingzhou. A monk asked: 'The monastic community is vast and the Dharma drums are loud. How is the supreme vehicle of Zen to be proclaimed?' The master said: 'If he has no news, how would he agree?' Asked: 'Today, the supreme vehicle has been instructed by the master, not yet

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審法嗣嗣何人。師曰。梁山點出秦時鏡。長慶峰前一樣輝。問如何是大陽境。師曰。孤鶴老猿啼谷韻。瘦松寒竹鎖青煙。曰如何是境中人。師曰。作么作么。問如何是大陽家風。師曰。滿瓶傾不出大地勿饑人。問如何是佛。師曰。汝何不是佛。曰學人不會時如何。師曰。迢然不掛三秋月。一句當陽豈在燈。問如何是祖師西來意。師曰。解問不當。曰學人不會時如何。師曰。陜府鐵牛人皆向。卞和得玉至今傳。問如何是大陽透法身底句。師曰。大洋海底紅塵起。須彌頂上水橫流。問牛頭未見四祖時為什麼百鳥銜華。師曰。出戶烏雞頭戴雪。曰見后為什麼不銜華。師曰。杲日當天后烏雞出戶飛。

行思禪師第十世

前天臺山德韶國師法嗣

杭州慧日永明寺智覺禪師延壽。餘杭人也。姓王氏。總角之歲歸心佛乘。既冠不茹葷。日唯一食。持法華經七行俱下。才六旬悉能誦之。感群羊跪聽。年二十八為華亭鎮將。屬翠巖永明大師遷止龍冊寺大闡玄化。時吳越文穆王知師慕道。乃從其志放令出家。禮翠巖為師。執勞供眾都忘身宰。衣不繒纊食無重味。野蔬布襦以遣朝夕。尋往天臺山天柱峰九旬習定。有鳥類尺鷃巢于衣褶中。暨謁韶國師一見而深器之密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛事密受記。

【現代漢語翻譯】 現代漢語譯本： 問：審法嗣（繼承佛法的人）是誰？ 師父說：梁山上照出秦時的鏡子，長慶峰前一樣光輝。 問：如何是大陽的境界？ 師父說：孤鶴老猿啼叫，山谷間迴盪著聲音，瘦松寒竹，籠罩著青色的煙霧。 問：如何是境界中的人？ 師父說：作什麼？作什麼？ 問：如何是大陽的家風？ 師父說：滿瓶的水傾倒不出，大地不會有人飢餓。 問：如何是佛？ 師父說：你為什麼不是佛？ 問：學人（求學者）不明白時該怎麼辦？ 師父說：皎潔的月亮高懸，不牽掛於三秋，一句直指本心的話，難道需要燈光嗎？ 問：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？ 師父說：理解了問題，就問得不恰當了。 問：學人還是不明白時該怎麼辦？ 師父說：陜府的鐵牛，人人都向往，卞和得到寶玉的故事，至今還在流傳。 問：如何是大陽透法身（證悟法身）的句子？ 師父說：大洋海底掀起紅塵，須彌山頂上水倒流。 問：牛頭（法融禪師）未見四祖（道信禪師）時，為什麼百鳥銜花？ 師父說：剛出家門的烏雞，頭上還頂著雪。 問：見四祖后，為什麼不銜花？ 師父說：太陽當空照耀，烏雞出了家門就飛走了。

行思禪師第十世

前天臺山德韶國師的法嗣

杭州慧日永明寺智覺禪師延壽，是餘杭人，姓王。從小就歸心佛法，成年後不吃葷，每天只吃一頓飯。能同時書寫七行《法華經》，六十天就能全部背誦。曾感動羊群跪著聽他誦經。二十八歲時擔任華亭鎮將。當時翠巖永明大師遷到龍冊寺，大力弘揚佛法。吳越文穆王知道智覺禪師仰慕佛道，就成全了他的志向，放他出家，拜翠巖為師。他辛勤勞作，供養大眾，忘記自身。衣服不穿絲綿，飲食沒有厚味，只是用野菜和粗布衣裳來度過早晚。之後前往天臺山天柱峰，九十天習禪定。有像鷃雀一樣的鳥，在他的衣褶中築巢。後來拜見德韶國師，德韶國師一見就非常器重他，秘密地傳授了玄妙的旨意，並對他說：『你與元帥有緣，將來會大興佛事』，並秘密地為他授記。 English version: Question: Who is the successor of the Dharma (the person who inherits the Buddha's Dharma)? Master said: The mirror of the Qin Dynasty is reflected on Liang Mountain, shining the same way in front of Changqing Peak. Question: What is the realm of Dayang? Master said: A solitary crane and an old ape cry, their voices echoing in the valley; slender pines and cold bamboos lock in the green mist. Question: What is the person in the realm? Master said: What to do? What to do? Question: What is the family style of Dayang? Master said: A full bottle cannot be emptied, and the earth will not have hungry people. Question: What is Buddha? Master said: Why are you not Buddha? Question: What should a student (seeker) do when they don't understand? Master said: The bright moon hangs high, not attached to the three autumns; a direct pointing word, does it need a lamp? Question: What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)? Master said: Understanding the question makes the question inappropriate. Question: What should a student do when they still don't understand? Master said: The iron ox of Shaanxi Prefecture is yearned for by everyone; the story of Bian He obtaining jade is still passed down today. Question: What is the phrase of Dayang that penetrates the Dharmakaya (enlightenment of the Dharmakaya)? Master said: Red dust rises from the bottom of the ocean; water flows horizontally on the summit of Mount Sumeru (Sumeru). Question: Why did hundreds of birds carry flowers in their mouths when Niu Tou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master)? Master said: A newly out-of-home hen still has snow on its head. Question: Why don't they carry flowers after seeing the Fourth Patriarch? Master said: The sun shines brightly in the sky, and the hen flies away after leaving home.

The tenth generation of Zen Master Xing Si

The Dharma successor of National Teacher Deshao of the former Tiantai Mountain

Zen Master Zhijue Yanshou of Huiri Yongming Temple in Hangzhou was a native of Yuhang, with the surname Wang. From a young age, he devoted himself to Buddhism. After adulthood, he did not eat meat and only ate one meal a day. He could write seven lines of the 'Lotus Sutra' at the same time, and he could recite it all in sixty days. He once moved flocks of sheep to kneel and listen to him reciting the sutra. At the age of twenty-eight, he served as the general of Huating Town. At that time, Master Cuiyan Yongming moved to Longce Temple and vigorously promoted Buddhism. King Wenmu of Wuyue knew that Zen Master Zhijue admired the Buddha's path, so he fulfilled his ambition and allowed him to become a monk, taking Cuiyan as his teacher. He worked diligently, providing for the masses, forgetting himself. He did not wear silk or cotton clothes, and his diet had no rich flavors, but used wild vegetables and coarse cloth clothes to spend his mornings and evenings. Later, he went to Tianzhu Peak on Tiantai Mountain and practiced meditation for ninety days. A bird like a sparrow nested in the folds of his clothes. Later, he visited National Teacher Deshao, who valued him very much at first sight, secretly imparting the profound meaning, and said to him: 'You have a connection with the marshal, and you will greatly promote Buddhism in the future,' and secretly prophesied for him.

【English Translation】 Question: Who is the successor of the Dharma (the person who inherits the Buddha's Dharma)? Master said: The mirror of the Qin Dynasty is reflected on Liang Mountain, shining the same way in front of Changqing Peak. Question: What is the realm of Dayang? Master said: A solitary crane and an old ape cry, their voices echoing in the valley; slender pines and cold bamboos lock in the green mist. Question: What is the person in the realm? Master said: What to do? What to do? Question: What is the family style of Dayang? Master said: A full bottle cannot be emptied, and the earth will not have hungry people. Question: What is Buddha? Master said: Why are you not Buddha? Question: What should a student (seeker) do when they don't understand? Master said: The bright moon hangs high, not attached to the three autumns; a direct pointing word, does it need a lamp? Question: What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)? Master said: Understanding the question makes the question inappropriate. Question: What should a student do when they still don't understand? Master said: The iron ox of Shaanxi Prefecture is yearned for by everyone; the story of Bian He obtaining jade is still passed down today. Question: What is the phrase of Dayang that penetrates the Dharmakaya (enlightenment of the Dharmakaya)? Master said: Red dust rises from the bottom of the ocean; water flows horizontally on the summit of Mount Sumeru (Sumeru). Question: Why did hundreds of birds carry flowers in their mouths when Niu Tou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master)? Master said: A newly out-of-home hen still has snow on its head. Question: Why don't they carry flowers after seeing the Fourth Patriarch? Master said: The sun shines brightly in the sky, and the hen flies away after leaving home.

The tenth generation of Zen Master Xing Si

The Dharma successor of National Teacher Deshao of the former Tiantai Mountain

Zen Master Zhijue Yanshou of Huiri Yongming Temple in Hangzhou was a native of Yuhang, with the surname Wang. From a young age, he devoted himself to Buddhism. After adulthood, he did not eat meat and only ate one meal a day. He could write seven lines of the 'Lotus Sutra' at the same time, and he could recite it all in sixty days. He once moved flocks of sheep to kneel and listen to him reciting the sutra. At the age of twenty-eight, he served as the general of Huating Town. At that time, Master Cuiyan Yongming moved to Longce Temple and vigorously promoted Buddhism. King Wenmu of Wuyue knew that Zen Master Zhijue admired the Buddha's path, so he fulfilled his ambition and allowed him to become a monk, taking Cuiyan as his teacher. He worked diligently, providing for the masses, forgetting himself. He did not wear silk or cotton clothes, and his diet had no rich flavors, but used wild vegetables and coarse cloth clothes to spend his mornings and evenings. Later, he went to Tianzhu Peak on Tiantai Mountain and practiced meditation for ninety days. A bird like a sparrow nested in the folds of his clothes. Later, he visited National Teacher Deshao, who valued him very much at first sight, secretly imparting the profound meaning, and said to him: 'You have a connection with the marshal, and you will greatly promote Buddhism in the future,' and secretly prophesied for him.

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初住明州雪竇山學侶臻湊(咸平元年賜額曰資聖寺)師上堂曰。雪竇遮里迅瀑千尋不停纖粟。奇巖萬仞無立足處。汝等諸人向什麼處進步。時有僧問。雪竇一徑如何履踐。師曰。步步寒華結言言徹底冰。建隆元年忠懿王請入居靈隱山新寺為第一世。明年復請住永明大道場為第二世。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜勿交涉。師有偈曰。

欲識永明旨　　門前一湖水 　日照光明生　　風來波浪起

問學人久在永明。為什麼不會永明家風。師曰。不會處會取。曰不會處如何會。師曰。牛胎生象子碧海起紅塵。問成佛成祖亦出不得。六道輪迴亦出不得。未審出個什麼不得。師曰。出汝問處不得。問承教有言。一切諸佛及佛法皆從此經出。如何是此經。師曰。長時轉不停非義亦非聲。曰如何受持。師曰。若欲受持者應須用眼聽。問如何是大圓鏡。師曰。破砂盆。師居永明道場十五載。度弟子一千七百人。開寶七年入天臺山度戒約萬餘人。常與七眾受菩薩戒。夜施鬼神食。朝放諸生類不可稱算。六時散華。行道餘力念法華經一萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。播於海外。高麗國王覽師言教。遣使赍書敘弟子之禮。奉金線織成袈裟紫水精數珠金澡罐等。彼國

【現代漢語翻譯】 現代漢語譯本： 初住明州雪竇山，學侶們聚集（咸平元年賜額為資聖寺）。師父上堂開示說：『雪竇這裡的迅猛瀑布，即使是極小的米粒也無法停留。奇特的山巖萬仞高，沒有可以立足的地方。你們這些人要向什麼地方進步呢？』 當時有僧人問：『雪竇的一條小路，要如何踐行？』師父說：『步步寒華結，言言徹底冰。』 建隆元年，忠懿王請師父入住靈隱山新寺，作為第一世住持。第二年又請師父住持永明大道場，作為第二世住持。僧眾超過兩千人。有僧人問：『什麼是永明的妙旨？』師父說：『更添香著。』僧人說：『謝謝師父指示。』師父說：『且喜勿交涉。』 師父有一首偈語說： 『想要認識永明的宗旨， 門前有一湖水。 太陽照耀光明生， 風吹來波浪起。』 有學人問：『學人長久在永明，為什麼不會永明的家風？』師父說：『不會處會取。』問：『不會處如何會？』師父說：『牛胎生象子，碧海起紅塵。』 問：『成佛成祖也出不得，六道輪迴也出不得，不知道出個什麼不得？』師父說：『出汝問處不得。』 問：『承教有言，一切諸佛及佛法皆從此經出，如何是此經？』師父說：『長時轉不停，非義亦非聲。』問：『如何受持？』師父說：『若欲受持者，應須用眼聽。』 問：『如何是大圓鏡？』師父說：『破砂盆。』 師父在永明道場住了十五年，度化弟子一千七百人。開寶七年，到天臺山度戒約一萬餘人。常常與七眾一起受菩薩戒，晚上施食給鬼神，早上放生各類生命，數量不可計算。六時散花，修行唸誦《法華經》一萬三千部。著有《宗鏡錄》一百卷，詩偈賦詠總共千萬言，傳播到海外。高麗國王閱讀了師父的言教，派遣使者帶著書信，表達弟子之禮，奉獻金線織成的袈裟、紫水晶數珠、金澡罐等。那個國家……

【English Translation】 English version: Initially residing at Xue Dou Mountain (雪竇山) in Ming Prefecture, where fellow learners gathered (in the first year of Xianping, it was granted the name Zisheng Temple (資聖寺)). The Master ascended the Dharma seat and said: 'Here at Xue Dou, the swift waterfall of a thousand fathoms does not allow even a tiny grain of rice to stop. The strange cliffs are ten thousand ren (仞) high, with no place to stand. Where do you all intend to progress?' At that time, a monk asked: 'How is the single path of Xue Dou to be trodden?' The Master said: 'Step by step, frozen flowers form; word by word, thorough ice.' In the first year of Jianlong, King Zhongyi invited the Master to reside at the new Lingyin Mountain (靈隱山) Temple as its first abbot. The following year, he again invited the Master to reside at the Yongming (永明) Great Dharma Assembly as its second abbot. The Sangha exceeded two thousand. A monk asked: 'What is the wonderful essence of Yongming?' The Master said: 'Add more incense.' The monk said: 'Thank you, Master, for your instruction.' The Master said: 'Rejoice, but do not interfere.' The Master had a verse saying: 'If you wish to know the meaning of Yongming, There is a lake in front of the gate. The sun shines and light arises, The wind comes and waves rise.' A student asked: 'I have been at Yongming for a long time. Why haven't I understood the Yongming family style?' The Master said: 'Grasp it where you don't understand.' The student asked: 'How do I grasp it where I don't understand?' The Master said: 'A cow's womb gives birth to an elephant calf; from the blue sea arises red dust.' Asked: 'Becoming a Buddha or a Patriarch cannot escape it, the six realms of reincarnation cannot escape it. What exactly cannot be escaped?' The Master said: 'You cannot escape where you ask.' Asked: 'It is said in the teachings that all Buddhas and Buddha-dharma come from this sutra. What is this sutra?' The Master said: 'Turning ceaselessly for a long time, neither meaning nor sound.' Asked: 'How is it received and upheld?' The Master said: 'If you wish to receive and uphold it, you must listen with your eyes.' Asked: 'What is the Great Perfect Mirror?' The Master said: 'A broken sand pot.' The Master resided at the Yongming Dharma Assembly for fifteen years, converting one thousand seven hundred disciples. In the seventh year of Kaibao, he went to Tiantai Mountain (天臺山) to administer precepts to about ten thousand people. He often received the Bodhisattva precepts with the seven assemblies, gave food to ghosts and spirits at night, and released various kinds of living beings in the morning, in countless numbers. He scattered flowers at the six periods, and with his remaining strength from practice, he recited the Lotus Sutra (法華經) thirteen thousand times. He wrote the Zongjing Lu (宗鏡錄) in one hundred volumes, and his poems, verses, odes, and eulogies totaled ten million words, which spread overseas. The King of Goryeo (高麗) read the Master's teachings and sent an envoy with a letter expressing the respect of a disciple, offering a gold-thread woven kasaya, a purple crystal rosary, a golden bathing pot, etc. That country...

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僧三十六人親承印記。前後歸本國各化一方。以開寶八年乙亥十二月示疾。二十六日辰時焚香告眾跏趺而亡。明年正月六日塔于大慈山。壽七十二。臘四十二。太宗皇帝賜額曰壽寧禪院。

溫州大寧院可弘禪師。僧問。如何是正真一路。師曰。七顛八倒。曰恁么即法門無別去也。師曰。我知汝錯會去。問皎皎地無一絲頭時如何。師曰。話頭已墮。曰乞師指示。師曰。適來亦不虛設。問向上宗乘請師舉揚。師曰。汝問太遲生。曰恁么即不仙陀去也。師曰。深知汝恁么去。

蘇州安國長壽院朋彥大師永嘉人也。姓秦氏本州開元寺受業。初參婺州金鱗寶資和尚。后因慧明禪師激發而歸於天臺之室悟正法眼。自此隨緣闡法盛化。姑蘇節帥錢仁奉禮重創院請轉法輪。本國賜紫衣。署廣法大師。僧問。如何是玄旨。師曰。四棱塌地。問如何是絕絲豪底法。師曰。山河大地。曰恁么則即相而無相也。師曰。也是狂言。問如何是徑直之言。師曰。千迂萬曲曰恁么即無不總是也。師曰。是何言歟。問如何是道。師曰。跛涉不易。師建隆二年辛酉以住持付門人法齊繼世說法。即其年四月六日示滅。壽四十九。臘三十五。

杭州五雲山華嚴道場志逢大師餘杭人也。生惡葷血膚體香潔。幼歲出家于本邑東山朗瞻院。依年受具

【現代漢語翻譯】 現代漢語譯本： 三十六位僧人親自接受印可。他們前後回到各自的本國，教化一方。開寶八年乙亥十二月，示現疾病，二十六日辰時焚香告誡眾人，結跏趺坐而逝。第二年正月六日，安葬于大慈山。享年七十二歲，僧臘四十二年。太宗皇帝賜額為壽寧禪院。 僧人問：『如何是真正的一條路？』禪師說：『七顛八倒。』僧人說：『這樣說來，法門就沒有什麼區別了？』禪師說：『我知道你理解錯了。』問：『清清明明，沒有一絲一毫時，如何？』禪師說：『話頭已經落下了。』僧人說：『請禪師指示。』禪師說：『剛才說的也不是虛設。』問：『請禪師舉揚向上宗乘。』禪師說：『你問得太遲了。』僧人說：『這樣說來，就不去仙陀（Sentuo）了？』禪師說：『我深知你這樣去。』 蘇州安國長壽院朋彥（Pengyan）大師，永嘉（Yongjia）人，姓秦（Qin），在本州開元寺（Kaiyuan Temple）出家。最初參訪婺州（Wuzhou）金鱗寶資（Jinlin Baozi）和尚，後來因為慧明（Huiming）禪師的激發，而歸於天臺（Tiantai）之室，悟得正法眼。從此隨緣闡揚佛法，盛行教化。姑蘇（Gusu）節度使錢仁奉（Qian Renfeng）禮遇並重建寺院，請他轉法輪。本國賜予紫衣，署名廣法（Guangfa）大師。僧人問：『如何是玄妙的旨意？』禪師說：『四棱塌地。』問：『如何是絕無絲毫痕跡的法？』禪師說：『山河大地。』僧人說：『這樣說來，就是即相而無相了？』禪師說：『這也是狂妄之言。』問：『如何是徑直之言？』禪師說：『千迂萬曲。』僧人說：『這樣說來，就沒有什麼不是了？』禪師說：『這是什麼話？』問：『如何是道？』禪師說：『跛腳行走不容易。』朋彥大師在建隆二年辛酉，將住持之位交給門人法齊（Faqi），讓他繼承世世代代說法。就在那年四月六日示寂，享年四十九歲，僧臘三十五年。 杭州五雲山（Wuyun Mountain）華嚴（Huayan）道場志逢（Zhifeng）大師，餘杭（Yuhang）人。生來厭惡葷腥血食，膚體香潔。幼年在本邑東山朗瞻院（Dongshan Langzhan Temple）出家，依年齡受具足戒。

【English Translation】 English version: Thirty-six monks personally received the seal of approval. They returned to their respective countries one after another, each transforming one region. In the twelfth month of the year Yihai (乙亥) of the Kaibao (開寶) era, the eighth year, he showed signs of illness. On the twenty-sixth day at the hour of Chen (辰時) (morning), he burned incense, informed the assembly, sat in the lotus position, and passed away. On the sixth day of the first month of the following year, he was entombed at Mount Daci (大慈山). He lived to the age of seventy-two, with forty-two years as a monk. Emperor Taizong (太宗) bestowed the name Shouning Chan Monastery (壽寧禪院). A monk asked Zen Master Kehong (可弘) of Daning Monastery (大寧院) in Wenzhou (溫州): 'What is the truly correct path?' The Master said: 'Seven tumbles and eight falls.' The monk said: 'If that's the case, then there's no difference in the Dharma gate?' The Master said: 'I know you've misunderstood.' Asked: 'When it's clear and bright, without a single thread, what is it?' The Master said: 'The topic has already fallen.' The monk said: 'Please, Master, instruct me.' The Master said: 'What I said just now wasn't empty either.' Asked: 'Please, Master, extol the upward-reaching lineage.' The Master said: 'You're asking too late.' The monk said: 'If that's the case, then I won't go to Sentuo (仙陀)?' The Master said: 'I know deeply that you're going that way.' Great Master Pengyan (朋彥) of Anguo Changshou Monastery (安國長壽院) in Suzhou (蘇州) was a native of Yongjia (永嘉), with the surname Qin (秦). He entered the monastic life at Kaiyuan Temple (開元寺) in his native prefecture. He initially visited the monk Baozi (寶資) of Jinlin (金鱗) in Wuzhou (婺州). Later, inspired by Zen Master Huiming (慧明), he returned to the school of Tiantai (天臺) and awakened to the true Dharma eye. From then on, he propagated the Dharma according to circumstances, and his teachings flourished. Qian Renfeng (錢仁奉), the military commissioner of Gusu (姑蘇), treated him with great respect, rebuilt the monastery, and invited him to turn the wheel of Dharma. The country bestowed upon him a purple robe and the title of Great Master Guangfa (廣法). A monk asked: 'What is the profound meaning?' The Master said: 'Four corners collapsing to the ground.' Asked: 'What is the Dharma that is absolutely without a trace?' The Master said: 'Mountains, rivers, and the great earth.' The monk said: 'If that's the case, then it is form and yet no form?' The Master said: 'That's also wild talk.' Asked: 'What is straightforward speech?' The Master said: 'A thousand twists and ten thousand turns.' The monk said: 'If that's the case, then there's nothing that isn't it?' The Master said: 'What kind of talk is that?' Asked: 'What is the Dao?' The Master said: 'It's not easy to walk with a limp.' In the year Xinyou (辛酉) of the Jianlong (建隆) era, the second year, Master Pengyan entrusted the position of abbot to his disciple Faqi (法齊), allowing him to continue propagating the Dharma for generations. He passed away on the sixth day of the fourth month of that year, at the age of forty-nine, with thirty-five years as a monk. Great Master Zhifeng (志逢) of the Huayan (華嚴) Dharma assembly on Mount Wuyun (五雲山) in Hangzhou (杭州) was a native of Yuhang (餘杭). He was born with an aversion to meat and blood, and his skin was fragrant and pure. He left home at a young age at Langzhan Monastery (朗瞻院) in Dongshan (東山) in his native county, and received the full precepts according to his age.

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。通貫三學了達性相。嘗夢升須彌山睹三佛列坐。初釋迦次彌勒皆禮其足。唯不識第三佛。但仰視而已。時釋迦示之曰。此是彌勒補處師子月佛。師方作禮。覺后因閱大藏經乃符所夢。天福中游方抵天臺山云居道場參國師。賓主緣契頓發玄秘。一日因入普賢殿中宴坐。倏有一神人跪膝於前。師問曰。汝其誰乎。曰護戒神也。師曰。吾患有宿愆未殄汝知之乎。曰師有何罪唯一小過耳。師曰。何也。曰凡折缽水亦施主物。師每常傾棄非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾胃疾。十載方愈(凡折退飲食及涕唾便利等。並宜鳴指默唸咒發施心而傾棄之)吳越國王向其道風。召賜紫署普覺大師。初命住臨安功臣院。玄侶輻湊。師上堂曰。諸上座舍一知識而參一知識。盡學善財南遊之式樣也。且問上座。只如善財禮辭文殊擬登妙峰山謁德云比丘。及到彼所何以德云卻于別峰相見。夫教意祖意同一方便終無別理。彼若明得此亦昭然。諸上座即今簇著老僧。是相見是不相見。此處是妙峰是別峰。脫或從此省去。可謂不孤負老僧。亦常見德云比丘。未嘗剎那相舍離。還信得及么。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見么。曰恁么即大眾咸欣也。師曰。將謂師子兒。問佛佛授手祖祖傳心。未審和尚傳個什

【現代漢語翻譯】 現代漢語譯本： 通曉貫穿戒、定、慧三學，透徹瞭解事物的體性與現象。曾經夢見自己登上須彌山，看見三尊佛並排坐著。最初是釋迦牟尼佛，其次是彌勒佛，他都禮拜他們的腳。唯獨不認識第三尊佛，只是仰頭看著他。當時釋迦牟尼佛告訴他：『這是彌勒佛的補處，名為師子月佛。』他這才行禮。醒來后，因為閱讀《大藏經》，發現與夢境相符。天福年間，他遊歷到天臺山云居道場，參拜國師，賓主之間因緣相合，立刻領悟了玄妙的道理。一天，他進入普賢殿中靜坐，忽然有一位神人跪在他面前。他問道：『你是誰？』神人回答說：『我是護戒神。』他說：『我擔心自己有宿世的罪過沒有消除，你知道嗎？』神人說：『您有什麼罪過？只有一個小過錯罷了。』他說：『是什麼？』神人說：『凡是傾倒缽中的水，也是施主的物品，您常常傾倒丟棄，是不應該的。』說完就隱去了。他從此以後，洗缽的水都喝掉。時間長了，因此得了脾胃疾病，十年才痊癒（凡是折損退回的飲食以及涕唾便利等，都應該鳴指默唸咒語，發起佈施的心而傾倒丟棄）。吳越國王仰慕他的道風，召見並賜予紫衣，尊稱為普覺大師。最初讓他住在臨安功臣院，學僧們像車輻一樣聚集而來。大師上堂說法：『各位，捨棄一個知識而去參訪另一個知識，完全學習善財童子南遊的樣子。請問各位，就像善財童子禮辭文殊菩薩，想要登上妙峰山去拜見德云比丘，等到到了那裡，為什麼德云比丘卻在別的山峰相見？佛的教義和祖師的教義，都是同一種方便，終究沒有別的道理。他們如果明白了這個道理，也就昭然若揭了。各位現在簇擁著老僧，是相見還是不相見？這裡是妙峰山還是別的山峰？如果能從此領悟，就可以說是不辜負老僧，也常常能見到德云比丘，未曾有片刻的舍離。還相信嗎？』有僧人問道：『叢林中常常舉唱，是爲了適應現在的時機，什麼是功臣院的的意旨？』大師說：『見到了嗎？』僧人說：『這樣說來，就是大家都感到高興了。』大師說：『我以為是師子兒。』又問：『佛佛授手，祖祖傳心，不知道和尚您傳的是什麼？』 （須彌山：佛教宇宙觀中的中心山；釋迦牟尼佛：佛教的創始人；彌勒佛：未來佛；補處：指彌勒菩薩作為下一尊佛的地位；師子月佛：彌勒佛的稱號之一；大藏經：佛教經籍的總集；天臺山：佛教名山；云居道場：天臺山的著名寺院；國師：皇帝冊封的佛教高僧；普賢殿：供奉普賢菩薩的殿堂；護戒神：守護戒律的神；宿愆：前世的罪過；紫衣：皇帝賜給僧人的紫色袈裟，表示尊崇；普覺大師：大師的稱號；臨安：南宋的都城，即今天的杭州；功臣院：臨安的一座寺院；善財童子：華嚴經中的人物，爲了求法而四處參訪；文殊菩薩：智慧的象徵；妙峰山：比喻佛法的精深之處；德云比丘：善財童子參訪的善知識之一；叢林：指寺院；師子兒：比喻有才能的僧人）

【English Translation】 English version: He was versed in the three studies of precepts, concentration, and wisdom, and thoroughly understood the nature and phenomena of things. He once dreamed of ascending Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology) and seeing three Buddhas sitting in a row. First was Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), then Maitreya Buddha (Maitreya Buddha: the future Buddha), and he bowed at their feet. He did not recognize the third Buddha, but only looked up at him. At that time, Shakyamuni Buddha told him, 'This is Maitreya Buddha's successor, named Lion Moon Buddha.' Only then did he pay his respects. After waking up, he found that it matched his dream when he read the Tripitaka (Tripitaka: the complete collection of Buddhist scriptures). During the Tianfu era, he traveled to Yunju Monastery (Yunju Monastery: a famous temple on Mount Tiantai) on Mount Tiantai (Mount Tiantai: a famous Buddhist mountain) to visit the National Teacher (National Teacher: a high-ranking Buddhist monk appointed by the emperor). The host and guest were in harmony, and he immediately understood profound principles. One day, he entered the Samantabhadra Hall (Samantabhadra Hall: a hall dedicated to the Bodhisattva Samantabhadra) to sit in meditation. Suddenly, a deity knelt before him. He asked, 'Who are you?' The deity replied, 'I am the Dharma-protecting deity.' He said, 'I am worried that I have past sins that have not been eradicated. Do you know about them?' The deity said, 'What sins do you have? Only one small fault.' He asked, 'What is it?' The deity said, 'Whenever you pour out the water from your bowl, it is also the property of the donors. You often pour it away, which is not appropriate.' After saying this, he disappeared. From then on, he drank all the water used to wash his bowl. Over time, he developed spleen and stomach ailments, and it took ten years to recover (Whenever food is returned or rejected, as well as saliva, excrement, etc., one should snap one's fingers and silently recite mantras, generating a mind of generosity before discarding them). The King of Wuyue admired his virtuous conduct, summoned him, bestowed upon him a purple robe (purple robe: a purple robe bestowed by the emperor to monks, signifying respect), and honored him as Great Master Pujue (Great Master Pujue: the master's title). Initially, he was assigned to live in the Gongchen Monastery (Gongchen Monastery: a monastery in Lin'an) in Lin'an (Lin'an: the capital of the Southern Song Dynasty, present-day Hangzhou). Monks gathered like spokes on a wheel. The Great Master ascended the Dharma seat and said, 'Everyone, abandoning one teacher to visit another, completely imitating the style of Sudhana's (Sudhana: a character in the Avatamsaka Sutra who travels everywhere seeking the Dharma) southern pilgrimage. May I ask everyone, just as Sudhana bid farewell to Manjushri Bodhisattva (Manjushri Bodhisattva: the symbol of wisdom), wanting to ascend Mount Myofeng (Mount Myofeng: a metaphor for the profundity of the Dharma) to visit the Bhikshu Deva-megha, but when he arrived there, why did Bhikshu Deva-megha meet him on another peak? The Buddha's teachings and the Patriarchs' teachings are the same expedient means, and there is ultimately no other principle. If they understand this principle, it will be self-evident. Everyone is now surrounding this old monk. Is this meeting or not meeting? Is this Mount Myofeng or another peak? If you can understand this from here, you can say that you have not failed this old monk, and you can often see Bhikshu Deva-megha, never separating for a moment. Do you believe it?' A monk asked, 'The monastery often raises topics to adapt to the present time. What is the meaning of Gongchen Monastery?' The Great Master said, 'Do you see it?' The monk said, 'In that case, everyone is happy.' The Great Master said, 'I thought you were a lion cub.' Another asked, 'Buddha hands over to Buddha, Patriarch transmits to Patriarch. I wonder what you, Venerable, are transmitting?' (Mount Sumeru: the central mountain in Buddhist cosmology; Shakyamuni Buddha: the founder of Buddhism; Maitreya Buddha: the future Buddha; successor: refers to the position of Maitreya Bodhisattva as the next Buddha; Lion Moon Buddha: one of the titles of Maitreya Buddha; Tripitaka: the complete collection of Buddhist scriptures; Mount Tiantai: a famous Buddhist mountain; Yunju Monastery: a famous temple on Mount Tiantai; National Teacher: a high-ranking Buddhist monk appointed by the emperor; Samantabhadra Hall: a hall dedicated to the Bodhisattva Samantabhadra; Dharma-protecting deity: a deity who protects the precepts; past sins: sins from previous lives; purple robe: a purple robe bestowed by the emperor to monks, signifying respect; Great Master Pujue: the master's title; Lin'an: the capital of the Southern Song Dynasty, present-day Hangzhou; Gongchen Monastery: a monastery in Lin'an; Sudhana: a character in the Avatamsaka Sutra who travels everywhere seeking the Dharma; Manjushri Bodhisattva: the symbol of wisdom; Mount Myofeng: a metaphor for the profundity of the Dharma; Bhikshu Deva-megha: one of the virtuous friends visited by Sudhana; monastery: refers to a temple; lion cub: a metaphor for a talented monk)

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么。師曰。汝承當得么。曰學人承當不得。還別有人承當得否。師曰。大眾笑汝。問如何是如來藏。師曰。恰問著。問如何是諸佛機。師曰。道是得么。師一日上堂良久曰。大眾看看。便下座歸方丈。開寶初忠懿王創普門精舍。三請住持再揚宗要。即普門第一世。師上堂曰。古德為法行腳實不憚勤勞。如雪峰和尚三回到投子九度上洞山。盤桓往返尚求個入路不得。看汝近世參學人。才跨門來便待老僧接引指掌說禪。且汝欲造玄極之道。豈同等閑。況此事悟亦有時。躁求焉得。汝等要知悟時么。如今各且下去堂中靜坐。直待仰家峰點頭。老僧即為汝分說。時有僧出曰。仰家峰點頭也請師說。師曰。大眾且道。此僧會老僧語不會老僧語。其僧禮拜。師曰。今日偶然失鑒。問如何是普門家風。師曰。幾人觀不足。曰如何是普門境。師曰。汝到處且問家風了休。師開寶四年固辭國主。稱年老愿依林泉頤養。時大將凌超以五雲山新創華嚴道場。奉施為終老之所。雍熙二年乙酉十一月忽示疾。二十五日命侍僧辦香水盥沐跏趺而坐。良久告寂。壽七十七。臘五十八。塔曰寶峰常照。

杭州報恩光教寺慧月禪師法端(第三世住)師上堂曰。數夜與諸上座東語西話猶未盡其源。今日與諸上座大開方便一時說卻。還願樂也無。久立珍

【現代漢語翻譯】 現代漢語譯本： 僧問：『那麼，您能承擔嗎？』 師父說：『你能承擔得了嗎？』 僧說：『學人承擔不了。還有別的人能承擔嗎？』 師父說：『大眾會笑你的。』 僧問：『如何是如來藏（tathāgatagarbha，一切眾生皆具的佛性）？』 師父說：『恰好問到了。』 僧問：『如何是諸佛機（zhū fó jī，諸佛的機用）？』 師父說：『說出來就可以了嗎？』 師父一日上堂，很久后說：『大眾看看。』便下座回到方丈室。 開寶初年，忠懿王（Zhōngyì Wáng）建立普門精舍（Pǔmén Jīngshè）。三次邀請師父住持，再次宣揚宗要。師父即是普門第一世。 師父上堂說：『古德爲了求法，四處行腳，實在不怕勤勞。如雪峰和尚（Xuěfēng Héshàng）三次回投子（Tóuzǐ），九次上洞山（Dòngshān）。盤桓往返，尚且求不到入路。看看你們近世的參學人，才跨進門來，便等待老僧接引，指手畫腳地說禪。你們想要造就玄極之道，豈能如同等閑之事。況且此事開悟也有時節因緣，急躁地追求怎麼能得到。你們想知道開悟的時節嗎？如今各自且回到堂中，直到仰家峰（Yǎngjiā Fēng）點頭，老僧就為你們分說。』 當時有僧人出來說：『仰家峰點頭了，也請師父說。』 師父說：『大眾說說看，這位僧人懂得老僧的話，還是不懂老僧的話？』 那僧人禮拜。 師父說：『今日偶然失鑒。』 僧問：『如何是普門家風（Pǔmén jiāfēng，普門的宗風）？』 師父說：『幾人觀看不滿足？』 僧問：『如何是普門境（Pǔmén jìng，普門的境界）？』 師父說：『你到處且問家風，了結此事吧。』 開寶四年，師父堅決辭謝國主，稱自己年老，願意依靠林泉頤養天年。當時大將凌超（Líng Chāo）以五雲山（Wǔyún Shān）新建立的華嚴道場（Huáyán Dàochǎng）奉獻給師父作為終老之所。雍熙二年乙酉十一月，師父忽然示疾，二十五日命令侍僧準備香水盥洗沐浴，跏趺而坐。良久告別世間。享年七十七歲，僧臘五十八年。塔名為寶峰常照（Bǎofēng Chángzhào）。

杭州報恩光教寺（Hángzhōu Bàogēn Guāngjiào Sì）慧月禪師法端（Huìyuè Chánshī Fǎduān）（第三世住持）師父上堂說：『數夜與諸位上座東一句西一句地談話，猶未窮盡其源。今日與諸位上座大開方便之門，一時都說出來。還願意聽嗎？』 久立，珍重。

【English Translation】 English version: A monk asked: 'So, can you undertake it?' The Master said: 'Can you undertake it?' The monk said: 'This student cannot undertake it. Is there anyone else who can undertake it?' The Master said: 'The assembly will laugh at you.' The monk asked: 'What is the Tathagatagarbha (tathāgatagarbha, the Buddha-nature inherent in all beings)?' The Master said: 'You've asked just the right thing.' The monk asked: 'What is the function of all Buddhas (zhū fó jī, the operative function of all Buddhas)?' The Master said: 'Is it alright to speak of it?' One day, the Master ascended the hall, and after a long while, said: 'Everyone, take a look.' Then he descended from the seat and returned to his abbot's quarters. In the early years of the Kaibao era, King Zhongyi (Zhōngyì Wáng) founded the Pumen Hermitage (Pǔmén Jīngshè). He invited the Master three times to be the abbot, and once again promoted the essentials of the school. The Master was the first generation of Pumen. The Master ascended the hall and said: 'The ancient worthies traveled far and wide for the Dharma, truly not fearing hardship. For example, Venerable Xuefeng (Xuěfēng Héshàng) returned to Touzi (Tóuzǐ) three times and ascended Dongshan (Dòngshān) nine times. He lingered back and forth, yet still could not find a way in. Look at you contemporary students, just crossing the threshold and waiting for this old monk to receive you, gesticulating and talking about Chan. If you wish to create the profound and ultimate path, how can it be the same as ordinary matters? Moreover, enlightenment in this matter also has its time. How can it be obtained by impatient seeking? Do you want to know the time of enlightenment? Now, each of you should return to the hall and wait until Mount Yangjia (Yǎngjiā Fēng) nods its head, then this old monk will explain it to you.' At that time, a monk came out and said: 'Since Mount Yangjia has nodded its head, please Master, speak.' The Master said: 'Everyone, tell me, does this monk understand this old monk's words, or does he not understand this old monk's words?' That monk bowed. The Master said: 'Today, I have accidentally lost my discernment.' The monk asked: 'What is the family style of Pumen (Pǔmén jiāfēng, the style/tradition of Pumen)?' The Master said: 'How many people are not satisfied with observing?' The monk asked: 'What is the realm of Pumen (Pǔmén jìng, the realm/state of Pumen)?' The Master said: 'Everywhere you go, just ask about the family style and finish this matter.' In the fourth year of Kaibao, the Master firmly declined the king's offer, saying that he was old and wished to rely on the forests and springs to nourish his old age. At that time, General Ling Chao (Líng Chāo) offered the newly built Huayan Monastery (Huáyán Dàochǎng) on Mount Wuyun (Wǔyún Shān) as a place for the Master to spend his remaining years. In the eleventh month of the second year of Yongxi, the year of Yiyou, the Master suddenly showed signs of illness. On the twenty-fifth day, he ordered the attendant monks to prepare scented water for washing and bathing, and sat in the lotus position. After a long while, he passed away peacefully. He lived to the age of seventy-seven, with fifty-eight years as a monk. His stupa is named Baofeng Changzhao (Bǎofēng Chángzhào).

Chan Master Huiyue Faduan (Huìyuè Chánshī Fǎduān) of Baoen Guangjiao Monastery (Hángzhōu Bàogēn Guāngjiào Sì) in Hangzhou (the third abbot) ascended the hall and said: 'For several nights, I have been talking with all of you, the senior monks, about this and that, yet I have not exhausted its source. Today, I will open the door of convenience wide for all of you and speak of it all at once. Are you willing to listen?' Standing for a long time, cherish this.

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重。僧問。學人恁么上來請師接。師曰。不接。曰為什麼不接。師曰。為汝太靈利。

杭州報恩光教寺通辯明達禪師紹安(第四世住)師上堂曰。一句染神萬劫不朽。今日為諸上座舉一句。分明記取珍重。僧問。大眾側聆請師不吝。師曰。奇怪。曰恁么即今日得遇于師也。師曰。是何言歟。師有時示眾曰。幸有樓臺匝地常提祖印。不妨諸上座參取。久立珍重。問如何是和尚家風。師曰。一切處見成。曰恁么即亙古亙今也。師曰。莫閑言語。

福州廣平院守威宗一禪師福州侯官人也。西峰山受業。參天臺得旨。國師授之法衣。時有僧問曰。太庾嶺頭提不起。如何傳授于師。師拈起衣曰。有人敢道天臺得么。時吳越忠懿王向德命闡法住持。署于師名玄徒臻萃。上堂示眾曰。達磨大師云。吾法三千年后不移絲髮。山僧今日不移達磨絲髮。先達之者共相證明。若未達者不移絲髮。僧問。洪鐘韻絕大眾臨筵。祖意西來請師提唱。師曰。洪鐘韻絕大眾臨筵。問古人云。任汝千聖見我有天真佛。如何是天真佛。師曰。千聖是弟。問如何是廣平家風。師曰。誰不受用。師后遷住怡山長慶。上堂謂眾曰。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處乃是方便之譚。宗乘事作么生。僧問。如何是西來意。師曰。

【現代漢語翻譯】 現代漢語譯本 重。僧問：『學人這樣上來，請師父接引。』師父說：『不接引。』（僧人）問：『為什麼不接引？』師父說：『因為你太靈利。』

杭州報恩光教寺通辯明達禪師紹安（第四世住）師上堂說：『一句染神，萬劫不朽。今日為各位上座舉一句，分明記取，珍重。』僧人問：『大眾側耳傾聽，請師父不要吝惜（法語）。』師父說：『奇怪。』（僧人）問：『這樣說來，今日得遇師父了。』師父說：『這是什麼話？』師父有時向大眾開示說：『幸好有樓臺匝地，常提祖印。不妨各位上座參取。久立，珍重。』問：『如何是和尚家風？』師父說：『一切處見成。』（僧人）問：『這樣說來，就是亙古亙今了？』師父說：『不要閑言語。』

福州廣平院守威宗一禪師，福州侯官人。在西峰山接受佛法，參天臺宗得旨。國師授予他法衣。當時有僧人問道：『太庾嶺頭提不起，如何傳授于師父？』師父拈起衣說：『有人敢說天臺宗得了嗎？』當時吳越忠懿王向德命他闡揚佛法，住持寺院，署于師父名玄徒臻萃。上堂向大眾開示說：『達磨大師說：我的法三千年后不移絲髮。山僧今日不移達磨絲髮。先達之者共相證明。若未達者不移絲髮。』僧人問：『洪鐘韻絕，大眾臨筵，祖意西來，請師父提唱。』師父說：『洪鐘韻絕，大眾臨筵。』問：『古人云：任汝千聖見我有天真佛。如何是天真佛？』師父說：『千聖是弟。』問：『如何是廣平家風？』師父說：『誰不受用？』師父後來遷住怡山長慶。上堂對眾人說：『不用開經作梵，不用展鈔牒科。還有理論處也無？設有理論處乃是方便之譚。宗乘事作么生？』僧人問：『如何是西來意？』師父說：

【English Translation】 English version A monk asked, 'Now that the student has come up like this, please receive me, Master.' The Master said, 'I will not receive you.' The monk asked, 'Why won't you receive me?' The Master said, 'Because you are too clever.'

Zen Master Tongbian Mingda of Bao'en Guangjiao Temple in Hangzhou (fourth abbot) said in his sermon: 'A single phrase that stains the spirit is imperishable for ten thousand kalpas. Today, I will raise a phrase for all of you, clearly remember it and cherish it.' A monk asked, 'The assembly is listening attentively, please do not be stingy with your words, Master.' The Master said, 'Strange.' The monk asked, 'Does that mean that today we have the good fortune to meet the Master?' The Master said, 'What are you talking about?' Sometimes the Master instructed the assembly, saying, 'Fortunately, there are towers and pavilions all over the land, constantly upholding the ancestral seal. You may as well contemplate it. I have been standing for a long time, cherish this.' Someone asked, 'What is the family style of the Abbot?' The Master said, 'It is complete in all places.' The monk asked, 'Does that mean it is eternal?' The Master said, 'Do not speak idly.'

Zen Master Shouwei Zongyi of Guangping Monastery in Fuzhou was a native of Houguan in Fuzhou. He received instruction at West Peak Mountain and attained the essence of Tiantai (T'ien-t'ai, a Buddhist school). The National Teacher bestowed upon him the Dharma robe. At that time, a monk asked, 'If it cannot be lifted at the top of Taiyu Ridge, how is it transmitted to the Master?' The Master picked up the robe and said, 'Is there anyone who dares to say that Tiantai has attained it?' At that time, King Zhongyi of Wuyue, Xiang De, ordered him to propagate the Dharma and preside over the monastery, bestowing upon the Master the name Xuantu Zhuncui. In his sermon to the assembly, he said, 'Bodhidharma (the first patriarch of Zen Buddhism in China) said: My Dharma will not move a hair's breadth after three thousand years. This mountain monk will not move a hair's breadth of Bodhidharma's today. Those who have attained it first, prove it together. If those who have not attained it, do not move a hair's breadth.' A monk asked, 'The sound of the great bell has ceased, the assembly is at the banquet, the ancestral intention has come from the West, please Master, sing it forth.' The Master said, 'The sound of the great bell has ceased, the assembly is at the banquet.' Someone asked, 'The ancients said: Let a thousand sages see that I have a Buddha of true nature. What is the Buddha of true nature?' The Master said, 'The thousand sages are younger brothers.' Someone asked, 'What is the family style of Guangping?' The Master said, 'Who does not benefit from it?' Later, the Master moved to Changqing Monastery on Yishan Mountain. In his sermon to the assembly, he said, 'There is no need to open the scriptures and perform Brahma rituals, no need to display the notes and commentaries. Is there any place for theory? If there is a place for theory, it is merely expedient talk. What about the matter of the lineage?' A monk asked, 'What is the meaning of the coming from the West?' The Master said:

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未曾有人答得。曰請師方便。師曰。何不更問。師后終於長慶。

杭州報恩光教寺第五世住永安禪師溫州永嘉人也。姓翁氏。幼歲依本郡匯征大師出家。後唐天成中隨本師入國。吳越忠懿王命征為僧正。師尤不喜俗務。擬潛往閩川投訪禪。會屬路岐艱阻。遂迴天臺山結茆而止。尋遇韶國師開示頓悟本心乃辭出山。征師聞于忠懿王。初命住越州清泰院。次召居上寺署正覺空慧禪師。師上堂曰。十方諸佛一時雲集。與諸上座證明。諸上座與諸佛一時證明。還信么。切忌卜度。僧問。四眾云臻如何舉唱。師曰。若到諸方切莫錯舉。曰非但學人大眾有賴。師曰。禮拜著。僧問。五乘三藏委者頗多。祖意西來乞師指示。師曰。五乘三藏。曰向上還有事也無。師曰。汝卻靈利。問如何是大作佛事。師曰。嫌什麼。曰恁么即親承摩頂去也。師曰。何處見世尊。問如何是西來意。師曰。汝過遮邊立。僧移步。師曰。會么。曰不會。師示偈曰。

汝問西來意　　且過遮邊立 　昨夜三更時　　雨打虛空濕 　電影豁然明　　不似蚰蜓急

師開寶七年甲戌夏六月示疾。告眾為別。時有僧問。昔日如來正法迦葉親傳。未審和尚玄風百年後如何體會。師曰。汝什麼處見迦葉來。曰恁么即信受奉行不忘斯旨也。師曰。佛法不是遮

【現代漢語翻譯】 現代漢語譯本： 未曾有人答得。問：『請老師開示方便法門。』 禪師說：『為何不繼續追問？』 禪師後來在長慶圓寂。

杭州報恩光教寺第五世住持永安禪師，是溫州永嘉人，姓翁。年幼時依從本郡匯征大師出家。後唐天成年間，跟隨本師入國都。吳越忠懿王命匯征大師擔任僧正（僧官名）。禪師尤其不喜歡世俗事務，打算悄悄前往閩川拜訪禪師。適逢路途艱難阻礙，於是返回天臺山結茅居住。不久遇到韶國師開示，頓悟本心，於是告辭下山。匯征大師稟告忠懿王，最初命令禪師住持越州清泰院，之後召請居住上寺，署名正覺空慧禪師。禪師上堂說法：『十方諸佛一時雲集，與各位上座證明。各位上座與諸佛一時證明。還相信嗎？』 切忌猜測。有僧人問：『四眾弟子云集，如何開示？』 禪師說：『如果到其他地方，切莫錯誤地開示。』 僧人說：『非但學人大眾受益。』 禪師說：『禮拜去吧。』 有僧人問：『通曉五乘三藏的人很多，祖師西來的意義，請老師指示。』 禪師說：『五乘三藏。』 僧人問：『向上還有更高深的事嗎？』 禪師說：『你卻很機靈。』 問：『如何是大作佛事？』 禪師說：『嫌棄什麼？』 僧人說：『如此就親承世尊摩頂了。』 禪師說：『在哪裡見到世尊？』 問：『如何是西來意？』 禪師說：『你過來這邊站。』 僧人移動腳步。禪師說：『明白了嗎？』 僧人說：『不明白。』 禪師作偈語說：

『你問西來意，且過來這邊站；昨夜三更時，雨打虛空濕；電影（閃電）豁然明，不似蚰蜒急。』

禪師開寶七年甲戌夏六月示疾，告訴眾人告別。當時有僧人問：『昔日如來正法迦葉（Mahākāśyapa）親傳，不知和尚您的玄妙之風百年後如何體現？』 禪師說：『你在哪裡見到迦葉（Mahākāśyapa）來？』 僧人說：『如此就信受奉行，不忘這個宗旨了。』 禪師說：『佛法不是這個。』

【English Translation】 English version: No one had ever answered it. Someone asked: 'Please, Teacher, provide a convenient teaching.' The Chan master said: 'Why not ask further?' The Chan master later passed away at Changqing.

The fifth abbot of Hangzhou Bao'en Guangjiao Temple, Chan Master Yong'an, was from Yongjia in Wenzhou, with the surname Weng. In his youth, he left home under the guidance of Great Master Huizheng in his prefecture. During the Tiancheng era of the Later Tang dynasty, he followed his master to the capital. King Zhongyi of Wuyue ordered Huizheng to be the Sangha Chief (Sengzheng). The Chan master particularly disliked worldly affairs and intended to secretly visit Chan masters in Minchuan. However, due to difficult and obstructed roads, he returned to Mount Tiantai and built a hermitage. Soon after, he encountered National Teacher Shao, who enlightened him to his original mind, and he bid farewell to the mountain. Great Master Huizheng informed King Zhongyi, who initially ordered the Chan master to reside at Qingtai Monastery in Yuezhou, and later summoned him to reside at the Upper Temple, bestowing the title of Chan Master Zhengjue Konghui. The Chan master, in his Dharma talk, said: 'The Buddhas of the ten directions gather at once to certify for all of you. All of you certify for all the Buddhas at once. Do you believe it?' Avoid speculation. A monk asked: 'The four assemblies have gathered; how should you teach?' The Chan master said: 'If you go to other places, do not teach incorrectly.' The monk said: 'Not only will the great assembly of learners benefit.' The Chan master said: 'Go and bow.' A monk asked: 'There are many who understand the Five Vehicles and Three Baskets (Tripitaka); please, Teacher, indicate the meaning of the Patriarch's coming from the West.' The Chan master said: 'The Five Vehicles and Three Baskets (Tripitaka).' The monk asked: 'Is there anything beyond that?' The Chan master said: 'You are quite clever.' Asked: 'What is the great act of doing Buddha work?' The Chan master said: 'What do you dislike?' The monk said: 'In that case, I will personally receive the World Honored One's anointing of the crown.' The Chan master said: 'Where have you seen the World Honored One?' Asked: 'What is the meaning of the coming from the West?' The Chan master said: 'You, come stand over here.' The monk moved his step. The Chan master said: 'Do you understand?' The monk said: 'I do not understand.' The Chan master composed a verse, saying:

'You ask the meaning of the coming from the West, just come stand over here; in the third watch of last night, the rain beat the empty sky wet; the lightning flashed suddenly bright, not like the swiftness of a centipede.'

In the sixth month of summer in the year Jiaxu of the Kaibao seventh year, the Chan master showed signs of illness and bid farewell to the assembly. At that time, a monk asked: 'In the past, the Tathagata's true Dharma was personally transmitted by Mahākāśyapa (迦葉), I wonder how your profound style, Venerable, will be embodied a hundred years from now?' The Chan master said: 'Where did you see Mahākāśyapa (迦葉) come from?' The monk said: 'In that case, I will accept, uphold, and not forget this principle.' The Chan master said: 'The Buddha-dharma is not this.'

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個道理。言訖坐亡。壽六十四。臘四十四。既阇維而舌不壞。柔軟如紅蓮葉。今藏於普賢道場中。師以華嚴李長者釋論旨趣宏奧。因將合經成百二十卷雕印。遍行天下。

廣州光聖道場師護禪師閩越人也。自天臺得法化行嶺表。國主劉氏待以師禮。創大伽藍請師居焉。署大義之號。僧問。昔日梵王請佛今日國主臨筵。祖嗣西來如何舉唱。師曰。不要西來。山僧已舉唱了也。曰豈無方便。師曰。適來豈不是方便。問國王三請來坐光聖道場。未審和尚法嗣何方。師曰。一聲冬鼓萬戶齊窺。曰恁么即天臺妙旨光聖親承也。師曰。莫亂道。問學人乍入叢林西來妙訣乞師指示。師曰。汝未入叢林我已示汝了也。曰如何領會。師曰。不要領會。

杭州奉先寺清昱禪師永嘉人也。得法于天臺國師。吳越忠懿王召入問道。命軍使薛溫于西湖建大伽藍曰奉先。建大佛寶閣。延請師居之演暢宗旨。署圓通妙覺禪師。僧問。如何是西來意。師曰。高聲舉似大眾。師開寶中示滅于本寺。

臺州天臺山紫凝普聞寺智勤禪師。僧問。如何是空手把鋤頭。師曰。但恁么諦信。曰如何是步行騎水牛。師曰。汝自何來。師有頌示眾曰。

今年五十五　　腳未蹋寸土 　山河是眼睛　　大海是我肚

太平興國四年例試僧經業。

【現代漢語翻譯】 現代漢語譯本：這個道理說完后，他就坐化圓寂了，享年六十四歲，僧臘四十四年。火化后，舌頭沒有燒壞，柔軟如同紅蓮花的花瓣。現在被儲存在普賢道場中。禪師認為《華嚴經》李長者的釋論旨趣深奧，於是將經文匯合整理成一百二十卷，雕版印刷，廣為流傳。

廣州光聖道場的師護禪師是閩越人。在天臺山得法后，到嶺南一帶弘揚佛法。當地的統治者劉氏以對待老師的禮節來對待他，建造大型寺廟請他居住，並命名為『大義』。有僧人問道：『過去梵天邀請佛陀，今天國主設宴邀請您，祖師西來的真意應該如何宣揚？』師護禪師回答：『不要說西來，我早就宣揚過了。』僧人說：『難道沒有方便之法嗎？』師護禪師說：『剛才難道不是方便之法嗎？』僧人問：『國王三次邀請您來光聖道場，不知和尚的法嗣來自何方？』師護禪師說：『一聲冬天的鼓響，千家萬戶都探頭觀看。』僧人說：『這麼說，天臺宗的精妙旨意，您在光聖道場親自繼承了。』師護禪師說：『不要胡說。』僧人問：『學人剛入叢林，西來祖師的妙訣，請老師指示。』師護禪師說：『你還沒入叢林，我已經指示給你了。』僧人說：『如何領會？』師護禪師說：『不要領會。』

杭州奉先寺的清昱禪師是永嘉人。在天臺國師處得法。吳越忠懿王召見他詢問佛法，命令軍使薛溫在西湖邊建造大型寺廟，命名為『奉先』，並建造大佛寶閣，邀請清昱禪師居住，弘揚佛法宗旨，賜號『圓通妙覺禪師』。有僧人問道：『什麼是西來意？』師護禪師回答：『高聲告訴大眾。』清昱禪師在開寶年間在本寺示寂。

臺州天臺山紫凝普聞寺的智勤禪師。有僧人問道：『什麼是空手把鋤頭？』師護禪師回答：『只要這樣深信。』僧人說：『什麼是步行騎水牛？』師護禪師回答：『你從哪裡來？』師護禪師有偈頌開示大眾：

『今年五十五， 腳未踏寸土。 山河是眼睛， 大海是我肚。』

太平興國四年，按慣例舉行僧人經業考試。

【English Translation】 English version: After speaking this principle, he sat and passed away peacefully, at the age of sixty-four, with forty-four years of monastic life. After cremation, his tongue remained intact, soft like the petal of a red lotus. It is now preserved in the Samantabhadra (普賢, Puxian) Bodhimanda (道場, daochang). The Master considered the commentary on the Avatamsaka Sutra (華嚴經, Huayan Jing) by Layman Li (李長者, Li Zhangzhe) to be profound and subtle, so he compiled and arranged the sutra into one hundred and twenty volumes, had them woodblock printed, and widely circulated them.

Master Hu (師護, Shihu) Chan of Guang Sheng (光聖, Guangsheng) Monastery in Guangzhou (廣州, Guangzhou) was a native of Minyue (閩越, Minyue). Having attained the Dharma at Tiantai (天臺, Tiantai), he propagated the teachings in the Lingnan (嶺南, Lingnan) region. The local ruler, Liu (劉氏, Liu), treated him with the respect due to a teacher, built a large monastery for him to reside in, and named it 'Great Righteousness' (大義, Dayi). A monk asked: 'In the past, Brahma (梵王, Fanwang) invited the Buddha; today, the ruler hosts a banquet for you. How should the meaning of the Patriarch's coming from the West (祖嗣西來, Zushi Xilai) be proclaimed?' Master Hu replied: 'Don't speak of coming from the West; this mountain monk has already proclaimed it.' The monk said: 'Is there no expedient means?' Master Hu said: 'Wasn't what just happened an expedient means?' A monk asked: 'The King thrice invited you to sit at Guang Sheng Bodhimanda. May I ask where the Master's Dharma lineage originates?' Master Hu said: 'With the sound of the winter drum, ten thousand households peek out.' The monk said: 'So, you personally inherited the wonderful essence of Tiantai at Guang Sheng.' Master Hu said: 'Don't speak carelessly.' A monk asked: 'This student has just entered the sangha (叢林, Conglin). I beg the Master to instruct me on the wonderful secret of the Patriarch's coming from the West.' Master Hu said: 'Before you entered the sangha, I had already instructed you.' The monk said: 'How should I understand?' Master Hu said: 'Don't try to understand.'

Master Qingyu (清昱, Qingyu) Chan of Fengxian (奉先, Fengxian) Monastery in Hangzhou (杭州, Hangzhou) was a native of Yongjia (永嘉, Yongjia). He attained the Dharma from the National Teacher of Tiantai. King Zhongyi (忠懿王, Zhongyi Wang) of Wuyue (吳越, Wuyue) summoned him to inquire about the Dharma, and ordered the military commissioner Xue Wen (薛溫, Xue Wen) to build a large monastery by West Lake (西湖, Xihu), naming it 'Fengxian', and to build a Great Buddha Jewel Pavilion (大佛寶閣, Dafo Baoge), inviting Master Qingyu to reside there and propagate the Dharma teachings, bestowing upon him the title 'Perfectly Penetrating Wonderful Enlightenment Chan Master' (圓通妙覺禪師, Yuantong Miaojue Chanshi). A monk asked: 'What is the meaning of the Patriarch's coming from the West?' Master Hu replied: 'Proclaim it loudly to the assembly.' Master Qingyu passed away at his monastery during the Kaibao (開寶, Kaibao) era.

Master Zhiqin (智勤, Zhiqin) Chan of Zining Puwen (紫凝普聞, Zining Puwen) Monastery on Mount Tiantai (天臺山, Tiantai Shan) in Taizhou (臺州, Taizhou). A monk asked: 'What is holding a hoe with empty hands?' Master Hu replied: 'Just believe in it deeply like this.' The monk said: 'What is walking while riding a water buffalo?' Master Hu replied: 'Where do you come from?' Master Hu had a verse to instruct the assembly:

'This year I am fifty-five, My feet have not stepped on an inch of soil. The mountains and rivers are my eyes, The great ocean is my belly.'

In the fourth year of the Taiping Xingguo (太平興國, Taiping Xingguo) era, the customary examination of monks' knowledge of the scriptures was held.

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山門老宿各寫法名。唯師不閑書札。時通判李憲問禪師。世尊還解書也無。師曰。天下人知。至淳化初不疾命侍僧開浴。浴訖垂誡徒眾安坐而逝。塔于本山。三年後門人遷塔。發龕睹師全身不散。容儀儼若髭發仍長。迎入新塔。

溫州雁蕩山愿齊禪師錢塘人也。姓江氏。少依水心寺紹巖禪師出家受具。初習智者教精研止觀圓融行門。后參天臺國師發明玄奧。乃住雁蕩山。開寶五年吳越王長子。于西關建光慶寺請師開法住持。仍于城下諸禪眾中訪求名行三百人同入新寺。師上堂有僧問。夜月舒光為什麼碧潭無影。師曰。作家弄影漢。其僧從東過西立。師曰。不唯弄影兼乃怖頭。師居之未幾固辭入山。太平興國中示滅。

杭州普門寺希辯禪師蘇州常熟人也。幼出家禮本邑延福院啟祥禪師落髮具戒。詣楞伽山聽律。尋謁天臺受心印。乾德初吳越忠懿王命住越州清泰院。署慧智禪師。開寶中復召入居普門寺(即第二世住)師上堂曰。山僧素乏知見。復寡聞持。頃雖侍坐于山中。和尚亦不蒙一句開示。以至今與諸仁者聚會。更無一法可相助發。何況能為諸仁者。區別緇素商量古今。還怪得山僧么。若有怪者且道。此人具眼不具眼。有賓主義無賓主義。晚學初機必須審細。時有僧問。如何是普門示現神通事。師曰。恁

【現代漢語翻譯】 現代漢語譯本： 山門裡的老修行各自有他們的法號，唯獨禪師您不擅長書信往來。當時通判李憲問禪師：『世尊（釋迦牟尼佛的尊稱）還懂得寫字嗎？』禪師說：『天下人都知道。』到了淳化初年，禪師沒有生病，吩咐侍奉的僧人準備沐浴。沐浴完畢，禪師告誡徒眾安心坐好，然後圓寂。弟子們將禪師的遺體安葬在本山。三年後，弟子們遷移塔，打開龕，看到禪師的全身沒有腐爛，容貌莊嚴如生，鬍鬚頭髮還在生長。於是將禪師的遺體迎入新的塔中。

溫州雁蕩山愿齊禪師是錢塘人，姓江。年少時依從水心寺的紹巖禪師出家並受具足戒。最初學習智者大師的教義，精研止觀和圓融行門。後來參訪天臺國師，領悟了玄妙的道理。於是前往雁蕩山居住。開寶五年，吳越王的長子在西關建造光慶寺，邀請禪師前去開壇講法並擔任住持。同時在城下的各個禪眾中訪求了三百位德行兼備的僧人一同進入新寺。禪師上堂說法時，有僧人問道：『夜裡的月亮散發光芒，為什麼在碧綠的深潭中卻沒有影子？』禪師說：『你這是個製造幻影的人。』那位僧人從東邊走到西邊站立。禪師說：『不只是製造幻影，還自己嚇唬自己。』禪師在那裡住了沒多久，堅決辭退職務回到山中。太平興國年間圓寂。

杭州普門寺的希辯禪師是蘇州常熟人。年幼時出家，拜本邑延福院的啟祥禪師為師，剃度並受具足戒。前往楞伽山聽聞戒律，之後參謁天臺宗，領受心印。乾德初年，吳越忠懿王命令禪師前往越州清泰院居住，並賜予『慧智禪師』的稱號。開寶年間，又召禪師回普門寺（這是禪師第二次住持普門寺）。禪師上堂說法時說：『山僧我向來缺乏見識，又很少聽聞佛法。之前雖然在山中侍奉和尚，也沒有得到一句開示。以至於現在和各位仁者聚會，沒有什麼佛法可以幫助大家啓發。更何況能為各位仁者區分僧俗，評論古今。難道各位要怪我嗎？如果有人要怪我，那麼請問，這個人是具有慧眼還是不具有慧眼？是有主客之分，還是沒有主客之分？晚輩初學者必須仔細審察。』當時有僧人問道：『什麼是普門示現神通的事蹟？』禪師說：『就是這樣。』

【English Translation】 English version: The old monks in the mountain gate each have their Dharma names, but only you, Master, are not good at writing letters. At that time, Li Xian, the vice prefect, asked the Zen master: 'Did the World-Honored One (a respectful title for Shakyamuni Buddha) know how to write?' The Zen master said: 'Everyone in the world knows.' In the early years of the Chunhua era, the Zen master, without being ill, instructed the serving monks to prepare for bathing. After bathing, the Zen master admonished the disciples to sit peacefully and then passed away. The disciples buried the Zen master's remains on this mountain. Three years later, the disciples moved the pagoda, opened the reliquary, and saw that the Zen master's entire body had not decayed, his appearance was solemn and lifelike, and his beard and hair were still growing. So they welcomed the Zen master's remains into the new pagoda.

Zen Master Yuanqi of Yandang Mountain in Wenzhou was a native of Qiantang, with the surname Jiang. In his youth, he became a monk and received the full precepts under Zen Master Shaoyan of Shuixin Temple. Initially, he studied the teachings of Zhiyi, diligently studying the cessation and contemplation (止觀) and the perfect and harmonious practice (圓融行門). Later, he visited the National Teacher of Tiantai and understood the profound mysteries. So he went to live in Yandang Mountain. In the fifth year of the Kaibao era, the eldest son of King Wuyue built Guangqing Temple in Xiguan and invited the Zen master to open the Dharma and serve as abbot. At the same time, he sought out three hundred monks with both virtue and practice from among the various Zen communities under the city to enter the new temple together. When the Zen master ascended the hall to preach, a monk asked: 'The night moon emits light, why is there no shadow in the green pool?' The Zen master said: 'You are a person who creates illusions.' That monk walked from east to west and stood. The Zen master said: 'Not only creating illusions, but also scaring yourself.' The Zen master stayed there for not long, firmly resigned from his position, and returned to the mountain. He passed away during the Taiping Xingguo era.

Zen Master Xibian of Pumen Temple in Hangzhou was a native of Changshu, Suzhou. He became a monk at a young age, and took Qixiang Zen Master of Yanfu Temple in his hometown as his teacher, shaved his head and received the full precepts. He went to Lengjia Mountain to listen to the precepts, and then visited the Tiantai School and received the mind seal. In the early years of the Qiande era, King Zhongyi of Wuyue ordered the Zen master to reside in Qingtai Temple in Yuezhou, and bestowed upon him the title 'Zen Master Huizhi'. During the Kaibao era, he was summoned back to Pumen Temple (this was the Zen master's second time serving as abbot of Pumen Temple). When the Zen master ascended the hall to preach, he said: 'I, the mountain monk, have always lacked knowledge and have rarely heard the Dharma. Although I previously served the abbot in the mountains, I did not receive a single word of instruction. As a result, now that I am gathered with all of you, there is no Dharma that can help everyone to be enlightened. How much less can I distinguish between monks and laypeople, and comment on the past and present for all of you. Do you blame me? If anyone blames me, then please tell me, does this person have the eye of wisdom or not? Is there a distinction between host and guest, or is there no distinction between host and guest? Junior beginners must examine carefully.' At that time, a monk asked: 'What is the manifestation of the universal gate's (普門) supernatural powers?' The Zen master said: 'It is like this.'

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么即阇梨怪老僧也。曰不怪時如何。師曰。汝且下堂里思惟去。太平興國三年吳越王入覲。師隨寶塔至見於滋福殿。賜紫號慧明大師。端拱中上言愿還故里。詔從之賜御製詩。及忠懿王施金。于常熟本山院創磚浮圖七級高二百尺。功既就。至道三年八月二十五日示疾而逝。壽七十七。臘六十三。塔于院之西北隅。

杭州光慶寺遇安禪師錢塘人也。姓沈氏。丱歲出家。于天臺華頂峰禮庵主重蕭披剃依年受具。尋遇本山韶國師密契宗旨。乾德中吳越忠懿王命住北關傾心院。又召入居天龍寺。開寶七年甲戌安僖王請于光慶寺攝眾。署善智禪師。初上堂有僧問。無價寶珠請師分付。師曰。善能吐露。曰恁么即人人具足也。師曰。珠在什麼處。僧乃禮拜。師曰。也是虛言。問提綱舉領盡立主賓。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道什麼。曰賓主道合時如何。師曰。其令不行。問心月孤圓光吞萬象。如何是吞萬象底光。師曰。大眾總見汝恁么。問曰。光吞萬象從師道心。月孤圓意若何。師曰。抖擻精神著。曰鷺倚雪巢猶可辨。光吞萬象事難明。師曰。謹退。問青山緣水處處分明。和尚家風乞垂一句。師曰。盡被汝道了也。曰未必如斯請師答話。師曰。不用閑言。又一僧方禮拜。師曰。問答俱備。僧擬

【現代漢語翻譯】 現代漢語譯本： 『么即阇梨怪老僧也』，有人問：『不怪時如何？』 禪師說：『你且下堂里思惟去。』 太平興國三年，吳越王入覲，禪師隨寶塔至滋福殿見駕，被賜紫衣，號慧明大師。端拱年間，禪師上言愿還故里，皇帝下詔同意，並賜御製詩，以及忠懿王施捨的金錢，在常熟本山院建立磚砌浮屠七級，高二百尺。工程竣工后，至道三年八月二十五日，禪師示疾而逝，享年七十七歲，僧臘六十三。塔位於院的西北角。

杭州光慶寺遇安禪師，錢塘人，姓沈。年少時出家，在天臺華頂峰禮庵主重蕭披剃，依年受具足戒。不久遇到本山韶國師，秘密地契合了禪宗宗旨。乾德年間，吳越忠懿王命禪師住持北關傾心院，又召入居天龍寺。開寶七年甲戌，安僖王請禪師在光慶寺攝眾，署名善智禪師。初次上堂時，有僧人問：『無價寶珠請師分付。』 禪師說：『善能吐露。』 僧人說：『這麼說來，人人具足了？』 禪師說：『珠在什麼處？』 僧人於是禮拜。禪師說：『也是虛言。』 問：『提綱舉領盡立主賓，如何是主？』 禪師說：『深委此問。』 僧人說：『如何是賓？』 禪師說：『適來向汝道什麼？』 僧人說：『賓主道合時如何？』 禪師說：『其令不行。』 問：『心月孤圓光吞萬象，如何是吞萬象底光？』 禪師說：『大眾總見汝恁么。』 問曰：『光吞萬象從師道心，月孤圓意若何？』 禪師說：『抖擻精神著。』 曰：『鷺倚雪巢猶可辨，光吞萬象事難明。』 禪師說：『謹退。』 問：『青山緣水處處分明，和尚家風乞垂一句。』 禪師說：『盡被汝道了也。』 僧人說：『未必如斯請師答話。』 禪師說：『不用閑言。』 又一僧人正要禮拜，禪師說：『問答俱備。』 僧人擬[有所動作]。

【English Translation】 English version: 『What is this old monk like a goblin?』 Someone asked, 『What if he is not strange?』 The Master said, 『Go down to the hall and contemplate on that.』 In the third year of the Taiping Xingguo era, the King of Wuyue came to court. The Master followed the precious pagoda to the Zifu Hall to meet the emperor. He was granted a purple robe and the title of Great Master Huiming. During the Duangong era, the Master requested to return to his hometown. The emperor issued an edict granting his request and bestowed upon him imperial poems, as well as gold donated by King Zhongyi, to build a seven-story brick pagoda, two hundred feet high, at the Benshan Monastery in Changshu. After the project was completed, on the twenty-fifth day of the eighth month of the third year of the Zhidao era, the Master passed away due to illness at the age of seventy-seven, with sixty-three years as a monk. The pagoda is located in the northwest corner of the monastery.

Zen Master Yu'an of Guangqing Temple in Hangzhou was a native of Qiantang, with the surname Shen. He became a monk at a young age. At the summit of Mount Huading in Tiantai, he was tonsured by Abbot Chongxiao and received the full precepts according to his age. Soon after, he encountered National Teacher Shao of the same mountain and secretly aligned with the principles of Zen. During the Qiande era, King Zhongyi of Wuyue ordered the Master to reside at the Qingxin Monastery in Beiguan, and later summoned him to reside at Tianlong Temple. In the seventh year of the Kaibao era, Jiaxu, King Anxi invited the Master to lead the congregation at Guangqing Temple, bestowing upon him the title of Zen Master Shanzhi. During his first sermon, a monk asked, 『Please, Master, bestow the priceless jewel.』 The Master said, 『Well spoken.』 The monk said, 『Does that mean everyone is fully endowed with it?』 The Master said, 『Where is the jewel?』 The monk then prostrated. The Master said, 『Also empty words.』 Asked, 『The key points are raised, and the roles of host and guest are established. What is the host?』 The Master said, 『You deeply understand this question.』 The monk said, 『What is the guest?』 The Master said, 『What did I just say to you?』 The monk said, 『What if the host and guest are in harmony?』 The Master said, 『The order is not carried out.』 Asked, 『The moon of the mind is solitary and round, its light swallows all phenomena. What is the light that swallows all phenomena?』 The Master said, 『Does the assembly see you like this?』 Asked, 『The light swallows all phenomena from the Master's way of mind, what about the meaning of the solitary and round moon?』 The Master said, 『Rouse your spirit!』 Said, 『A heron leaning on a snowy nest can still be distinguished, but the matter of the light swallowing all phenomena is difficult to understand.』 The Master said, 『Retreat respectfully.』 Asked, 『Green mountains and winding waters are clear everywhere. I beg you to impart a phrase of the family style of the abbot.』 The Master said, 『You have said it all.』 The monk said, 『Not necessarily so, please answer, Master.』 The Master said, 『No idle words.』 Another monk was about to prostrate when the Master said, 『The questions and answers are complete.』 The monk intended [to make a move].

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伸問。師乃叱之。師有時示眾曰。欲識曹溪旨。云飛前面山。分明真實個。不用別追攀。問承古德有言。井底紅塵生山頭波浪起。未審此意如何。師曰。若到諸方但恁么問。曰和尚意旨如何。師曰。適來向汝道什麼。師又曰。古今相承皆云。塵生井底浪起山頭。結子空華生兒石女。且作么生會。莫是和聲送事就物呈心句里藏鋒聲前全露么。莫是有名無體異唱玄譚么。上座自會即得古人意旨。不然既恁么會不得合作么生會。上座欲得會么。但看泥牛行處陽焰翻波。木馬嘶時空華墜影。聖凡如此道理分明。何須久立珍重。太平興國三年隨寶塔見於滋福殿。賜紫號朗智大師。淳化初還光慶舊寺。三年九月二十一日歸寂。

天臺山般若寺友蟾禪師錢塘臨安人也。幼歲出家。于本邑東山朗瞻院得度。聞天臺國師盛化。遠趨函丈密印心地。初命住云居普賢院。僧侶咸湊。吳越忠懿王署慈悟禪師。遷止上寺眾盈五百。僧問。鼓聲才動大眾云臻。向上宗乘請師舉唱。師曰。虧汝什麼。曰恁么即人人盡沾恩去也。師曰。莫亂道。雍熙三年以山門大眾付受業弟子隆一繼踵開法。至淳化初示滅。歸葬于本山。

婺州智者寺全肯禪師。初參天臺。天臺問。汝名什麼。曰全肯。天臺曰。肯個什麼。師乃禮拜。住後有僧問。有人不肯。

【現代漢語翻譯】 現代漢語譯本 伸問。禪師便呵斥他。禪師有時對大眾開示說：『想要了解曹溪（Caoxi，指禪宗六祖慧能大師的道場）的宗旨，就像雲彩飛過前面的山。分明而真實，不用另外去追尋攀緣。』有人問：『承蒙古德（Gude，古代有德行的高僧）有言：井底生出紅塵，山頭涌起波浪。不知此話是什麼意思？』禪師說：『如果到其他地方，就這麼問。』那人問：『和尚您的意思是什麼？』禪師說：『剛才我對你說了什麼？』禪師又說：『古往今來都說，塵土生於井底，波浪起于山頭，虛幻的空花結果，石頭的女子生孩子。這該怎麼理解呢？莫非是和聲送事，就物呈心，句里藏鋒，聲前全露嗎？莫非是徒有虛名而無實體，用奇異的唱法來談論玄妙的道理嗎？』你們自己領會就能懂得古人的意思。不然，如果這樣領會不了，又該怎麼領會呢？你們想要領會嗎？只要看泥做的牛走過的地方，陽焰（Yangyan，海市蜃樓）翻起波浪；木頭做的馬嘶鳴的時候，空中的花朵墜落影子。聖人凡人都是如此，道理分明。何必久站，請自珍重。』太平興國三年，跟隨寶塔出現在滋福殿，被賜予紫衣，號為朗智大師。淳化初年回到光慶舊寺。淳化三年九月二十一日圓寂。

天臺山般若寺的友蟾（Youchan）禪師是錢塘臨安人。年幼時出家，在本邑東山朗瞻院剃度。聽聞天臺國師（Tiantai Guoshi，指天臺宗的國師級人物）盛名，遠去拜見，秘密印證心地。最初被任命住持云居普賢院，僧侶們都聚集而來。吳越忠懿王（Wuyue Zhongyi Wang，五代十國時期吳越國的國王）賜號為慈悟禪師。後來遷到上寺，僧眾達到五百人。有僧人問：『鼓聲才響，大眾就聚集而來，請禪師您宣揚向上宗乘（Xiangshang Zongcheng，指禪宗的最高宗旨）。』禪師說：『虧欠你什麼了嗎？』那人說：『這樣說來，人人都能沾到恩惠了。』禪師說：『不要胡說。』雍熙三年，將山門和大眾託付給受業弟子隆一（Longyi），讓他繼續開法。到淳化初年圓寂，歸葬于本山。

婺州智者寺的全肯（Quanken）禪師，最初參拜天臺。天臺問：『你叫什麼名字？』回答說：『全肯。』天臺說：『肯什麼？』禪師於是禮拜。住持寺院后，有僧人問：『有人不肯，……』

【English Translation】 English version Shen asked. The master scolded him. The master sometimes addressed the assembly, saying, 'If you want to know the meaning of Caoxi (Caoxi, referring to the Sixth Patriarch Huineng's monastery), it's like clouds flying past the mountain in front. It's clear and real, no need to seek or cling elsewhere.' Someone asked, 'I have heard the ancient worthies (Gude, ancient monks with virtue) say: Red dust arises from the bottom of the well, waves rise on the mountain top. I don't know what this means?' The master said, 'If you go to other places, just ask like that.' The person asked, 'What is the meaning of the abbot?' The master said, 'What did I just say to you?' The master also said, 'From ancient times to the present, it has been said that dust arises from the bottom of the well, waves rise on the mountain top, illusory empty flowers bear fruit, and stone women give birth to children. How should this be understood? Could it be harmonizing sounds and delivering matters, presenting the mind according to objects, hiding sharpness in the words, and fully revealing before the sound? Could it be having a name without substance, using strange chants to discuss profound principles?' If you understand it yourself, you will understand the meaning of the ancients. Otherwise, if you cannot understand it like this, how should you understand it? Do you want to understand? Just look at where the mud ox walks, the mirage (Yangyan, mirage) turns into waves; when the wooden horse neighs, the empty flowers drop their shadows. Saints and mortals are like this, the principle is clear. No need to stand for long, take care.' In the third year of the Taiping Xingguo era, he appeared with the pagoda in the Zifu Hall and was granted a purple robe with the title of Grand Master Langzhi. In the early years of Chunhua, he returned to the old Guangqing Temple. On the twenty-first day of the ninth month of the third year of Chunhua, he passed away.

Zen Master Youchan (Youchan) of Prajna Temple on Mount Tiantai was a native of Lin'an, Qiantang. He left home at a young age and was ordained at Langzhan Monastery in Dongshan in his hometown. Hearing of the great reputation of National Teacher Tiantai (Tiantai Guoshi, referring to a national teacher-level figure of the Tiantai school), he went to pay homage and secretly confirmed his mind. He was first appointed to be the abbot of Puxian Monastery in Yunju, and monks gathered there. King Zhongyi of Wuyue (Wuyue Zhongyi Wang, the king of the Wuyue kingdom during the Five Dynasties and Ten Kingdoms period) bestowed the title of Zen Master Ciwu. Later, he moved to the upper temple, and the number of monks reached five hundred. A monk asked, 'As soon as the drum sounds, the masses gather, please, Master, proclaim the supreme teaching (Xiangshang Zongcheng, referring to the highest principle of Zen).' The master said, 'Am I lacking anything for you?' The person said, 'In that case, everyone can benefit from the grace.' The master said, 'Don't talk nonsense.' In the third year of the Yongxi era, he entrusted the mountain gate and the masses to his disciple Longyi (Longyi), who had received his teachings, to continue to propagate the Dharma. He passed away in the early years of Chunhua and was buried on this mountain.

Zen Master Quanken (Quanken) of Zhizhe Temple in Wuzhou, first visited Tiantai. Tiantai asked, 'What is your name?' He replied, 'Quanken.' Tiantai said, 'What do you affirm?' The master then bowed. After becoming the abbot of the temple, a monk asked, 'Someone does not affirm, ...'

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師還甘也無。師曰。若人問我即向伊道。師太平興國中以住持付法嗣弟子紹忠繼世說法。尋于本寺歸寂。

福州玉泉義隆禪師。上堂曰。山河大地盡在諸人眼睛裡。因什麼說會與不會。時有僧問曰。山河大地眼睛裡。師今欲更指歸誰。師曰。只為上座去處分明。曰若不上來伸此問。焉知方便不虛施。師曰。依俙似曲才堪聽。又被風吹別調中。

杭州龍冊寺第五世住曉榮禪師溫州白鹿人也。姓鄧氏。幼依瑞鹿寺出家登戒。聞天臺國師盛化。遂入山參禮受心法。初住杭州富陽凈福院。后住龍冊寺。二處皆聚徒開法。僧問。祖祖相傳未審和尚傳阿誰。師曰。汝還識得祖未。僧慧文問。如何是真實沙門。師曰。汝是慧文。問如何是般若大神珠。師曰。般若大神珠分形萬億軀。塵塵彰妙體剎剎盡毗盧。問日用事如何。師曰。一念周沙界。日用萬般通。湛然常寂滅。常轉自家風。師一日坐妙善臺受大眾小參。有僧問。向上事即不問。如何是妙善臺中的的意。師曰。若到諸方分明舉似。曰恁么即云有出山勢水無投澗聲。師乃叱之。師淳化元年庚寅八月二十九日于秀州靈光寺凈土院歸寂。預告門人致書辭同道。壽七十一。臘五十六。

杭州臨安縣功臣院慶蕭禪師。僧問。如何是功臣家風。師曰明暗色空。曰恁么即諸

【現代漢語翻譯】 師：還甘心嗎？ 師說：如果有人問我，我就這樣告訴他。 師父在太平興國年間，將住持之位傳給嗣法弟子紹忠，讓他繼承世間的說法。不久之後，在本寺圓寂。 福州玉泉義隆禪師上堂說法：『山河大地都在你們的眼睛裡，為什麼還要說會與不會呢？』 當時有僧人問道：『山河大地在眼睛裡，師父現在想要指向哪裡呢？』 義隆禪師說：『正因為你上座去處分明。』 僧人說：『如果我不上來問這個問題，怎麼知道方便法門不是虛設呢？』 義隆禪師說：『依稀好像曲子才剛開始好聽，又被風吹散到別的調子里去了。』 杭州龍冊寺第五世住持曉榮禪師，是溫州白鹿人，姓鄧。年幼時在瑞鹿寺出家受戒。聽說天臺國師盛名遠揚，於是入山參拜學習心法。起初住在杭州富陽凈福院，後來住在龍冊寺。兩處都聚集徒弟開壇說法。 有僧人問道：『祖祖相傳，不知道和尚傳給誰？』 曉榮禪師說：『你還認識祖師嗎？』 僧人慧文問道：『什麼是真實沙門（shamen，佛教出家修行者）？』 曉榮禪師說：『你是慧文。』 又問：『什麼是般若（banruo，智慧）大神珠？』 曉榮禪師說：『般若大神珠分形萬億軀，塵塵彰顯妙體，剎剎都是毗盧（毗盧遮那佛，Vairocana）。』 問：『日用事如何？』 曉榮禪師說：『一念周遍沙界，日用萬般皆通。湛然常寂滅，常轉自家風。』 曉榮禪師一日坐在妙善臺上，接受大眾小參。有僧人問道：『向上事暫且不問，什麼是妙善臺中的的意？』 曉榮禪師說：『如果到了其他地方，要分明地舉出來。』 僧人說：『這樣就像云有出山之勢，水卻沒有投澗之聲。』 曉榮禪師於是呵斥了他。 曉榮禪師在淳化元年庚寅八月二十九日，于秀州靈光寺凈土院圓寂。預先告知門人，寫信辭別同道。享年七十一歲，僧臘五十六年。 杭州臨安縣功臣院慶蕭禪師。有僧人問道：『什麼是功臣家風？』 慶蕭禪師說：『明暗色空。』 僧人說：『這樣就是一切都包括在其中了。』

【English Translation】 Master: Are you still willing? The Master said: If someone asks me, I will tell him this. The Master, during the Taiping Xingguo era, passed the position of abbot to his Dharma-inheriting disciple Shaozhong, allowing him to continue preaching in the world. Soon after, he passed away at this temple. Zen Master Yilong of Yuquan Temple in Fuzhou, in an ascending-the-dharma-hall discourse, said: 'The mountains, rivers, and great earth are all within your eyes. Why do you still ask about understanding or not understanding?' At that time, a monk asked: 'The mountains, rivers, and great earth are in the eyes, where does the Master now want to point?' Yilong Zen Master said: 'Precisely because your seat is clearly defined.' The monk said: 'If I did not come up to ask this question, how would I know that the expedient means are not in vain?' Yilong Zen Master said: 'Faintly, it seems the tune is just beginning to be pleasant, and then it is blown by the wind into another melody.' Zen Master Xiaorong, the fifth abbot of Longce Temple in Hangzhou, was from Bailu in Wenzhou, with the surname Deng. He left home at a young age at Ruilu Temple and received the precepts. Hearing of the great reputation of the Tiantai National Teacher, he went into the mountains to pay respects and learn the mind-dharma. He initially resided at Jingfu Temple in Fuyang, Hangzhou, and later at Longce Temple. At both places, he gathered disciples and opened the Dharma. A monk asked: 'From ancestor to ancestor, who does the Venerable Abbot transmit to?' Zen Master Xiaorong said: 'Do you still recognize the ancestor?' Monk Huiwen asked: 'What is a true shamen (Buddhist monastic)?' Zen Master Xiaorong said: 'You are Huiwen.' He also asked: 'What is the Prajna (wisdom) Great Divine Pearl?' Zen Master Xiaorong said: 'The Prajna Great Divine Pearl divides into myriad bodies, each dust manifesting the wondrous essence, each realm being Vairocana (Vairocana Buddha).' Asked: 'How about daily affairs?' Zen Master Xiaorong said: 'One thought pervades the realms of sand, daily affairs are all connected. Serene and ever-quiescent, constantly turning one's own wind.' One day, Zen Master Xiaorong sat on the Miaoshan Platform, receiving a small audience from the assembly. A monk asked: 'The matter of upward striving is not asked for now, what is the precise meaning within the Miaoshan Platform?' Zen Master Xiaorong said: 'If you go to other places, clearly explain it.' The monk said: 'In that case, it is like the clouds having the momentum to leave the mountain, but the water has no sound of plunging into the ravine.' Zen Master Xiaorong then scolded him. Zen Master Xiaorong passed away at the Pure Land Courtyard of Lingguang Temple in Xiuzhou on the twenty-ninth day of the eighth month of the Gengyin year of the Chunhua era. He forewarned his disciples and wrote letters to bid farewell to his fellow practitioners. He lived to the age of seventy-one, with fifty-six years as a monk. Zen Master Qingxiao of Gongchen Temple in Lin'an County, Hangzhou. A monk asked: 'What is the family style of Gongchen?' Zen Master Qingxiao said: 'Brightness, darkness, form, and emptiness.' The monk said: 'In that case, everything is included within it.'

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法無生去也。師曰。汝喚什麼作諸法。師乃頌曰。

功臣家風　　明暗色空　　法法非異 　心心自通　　恁么會得　　諸佛真宗

越州稱心敬琎禪師。僧問。結束囊裝請師分付。師曰。莫諱。曰什麼處孤負和尚。師曰。卻是汝孤負我。師后遷住杭州保安院示滅。

福州嚴峰師術禪師。初開堂升座。時有極樂和尚問曰。大眾颙望請震法雷。師曰。大眾還會么還辨得么。今日不異靈山。乃至諸佛國土天上人間總皆如是。亙古亙今常無變異。作么生會無變異底道理。若會得所以道。無邊剎境自他不隔于豪端。十世古今始終不移于當念。問靈山一會迦葉親聞。今日嚴峰一會誰是聞者。師曰。問者不弱。問如何是文殊。師曰。來處甚分明。

潞州華嚴慧達禪師。僧問。如何是古佛心。師曰。山河大地。問如何是華嚴境。師曰。滿目無形影。

越州剡縣清泰院道圓禪師。僧問。亡僧遷化向什麼處去也。師曰。今日遷化。嶺中上座問。如何是祖師西來意。師曰。不可向汝道庭前柏樹子。

杭州九曲觀音院慶祥禪師餘杭人也。姓沈氏。身長七尺餘。辯才冠眾多聞強記。時天臺門下推為傑出。僧問。險惡道中以何為津樑。師曰。以此為津樑。曰如何是此。師曰。筑著汝鼻孔。

杭州開化寺傳

【現代漢語翻譯】 現代漢語譯本 法無生離開了。禪師說：『你把什麼叫做諸法（dharma，佛法）？』禪師於是作偈說： 『功臣家風，明暗色空，法法非異，心心自通，恁么會得，諸佛真宗。』 越州稱心敬琎禪師（Yuezhou Chenxin Jingjin Chan Master）。有僧人問：『結束行裝，請禪師分付（指點）。』禪師說：『不要隱瞞。』僧人說：『什麼地方辜負了和尚？』禪師說：『卻是你辜負了我。』禪師後來遷居到杭州保安院圓寂。 福州嚴峰師術禪師（Fuzhou Yanfeng Shishu Chan Master）。初次開堂升座。當時有極樂和尚問：『大眾仰望，請震法雷（指說法）。』禪師說：『大眾會么？還辨得么？今日不異靈山（鷲峰山，釋迦牟尼佛說法之地）。乃至諸佛國土，天上人間，總皆如是。亙古亙今，常無變異。作么生會無變異的道理？若會得，所以道：無邊剎境，自他不隔于毫端。十世古今，始終不移于當念。』問：『靈山一會，迦葉（Mahākāśyapa，釋迦十大弟子之一）親聞。今日嚴峰一會，誰是聞者？』禪師說：『問者不弱。』問：『如何是文殊（Mañjuśrī，智慧的象徵）？』禪師說：『來處甚分明。』 潞州華嚴慧達禪師（Luzhou Huayan Huida Chan Master）。有僧人問：『如何是古佛心？』禪師說：『山河大地。』問：『如何是華嚴境？』禪師說：『滿目無形影。』 越州剡縣清泰院道圓禪師（Yuezhou Shanxian Qingtai Temple Daoyuan Chan Master）。有僧人問：『亡僧遷化向什麼處去也？』禪師說：『今日遷化。』嶺中上座問：『如何是祖師西來意？』禪師說：『不可向汝道庭前柏樹子。』 杭州九曲觀音院慶祥禪師（Hangzhou Jiuqu Guanyin Temple Qingxiang Chan Master），餘杭人，姓沈。身長七尺餘，辯才冠眾，多聞強記。當時天臺宗門下推為傑出。有僧人問：『險惡道中以何為津樑？』禪師說：『以此為津樑。』問：『如何是此？』禪師說：『筑著汝鼻孔。』 杭州開化寺傳（Hangzhou Kaihua Temple Chuan）

【English Translation】 English version Fa Wusheng departed. The Master said, 'What do you call all dharmas (dharma, Buddhist teachings)?' The Master then composed a verse: 'The family tradition of meritorious officials, brightness and darkness, form and emptiness, each dharma is not different, each mind communicates on its own, if you can understand it thus, it is the true essence of all Buddhas.' Chan Master Jingjin of Chenxin Temple in Yuezhou. A monk asked, 'Having packed my bags, I ask the Master for instructions.' The Master said, 'Do not conceal it.' The monk said, 'Where have I let the Master down?' The Master said, 'It is you who have let me down.' Later, the Master moved to Bao'an Monastery in Hangzhou and passed away. Chan Master Shishu of Yanfeng Temple in Fuzhou. He ascended the seat for the first time to give a sermon. At that time, Venerable Jile asked, 'The assembly looks forward to hearing the thunder of the Dharma (referring to preaching).' The Master said, 'Does the assembly understand? Can you discern it? Today is no different from Vulture Peak (Grdhakuta Mountain, where Shakyamuni Buddha preached). Even the Buddha lands, heavens, and human realms are all like this. From ancient times to the present, there has been no change. How do you understand the principle of no change? If you understand, it is said: The boundless lands of the Buddha are not separated from oneself and others by a hair's breadth. The past, present, and future of the ten ages do not shift from the present moment.' Asked, 'At the assembly on Vulture Peak, Kashyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni) personally heard it. At today's assembly at Yanfeng, who is the listener?' The Master said, 'The questioner is not weak.' Asked, 'What is Manjushri (Mañjuśrī, symbol of wisdom)?' The Master said, 'The origin is very clear.' Chan Master Huida of Huayan Temple in Luzhou. A monk asked, 'What is the mind of the ancient Buddha?' The Master said, 'Mountains, rivers, and the great earth.' Asked, 'What is the realm of Huayan?' The Master said, 'The eyes are full of formless shadows.' Chan Master Daoyuan of Qingtai Temple in Shanxian, Yuezhou. A monk asked, 'Where does the deceased monk go after passing away?' The Master said, 'He passes away today.' An elder monk from the mountains asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'I cannot tell you it is the cypress tree in front of the courtyard.' Chan Master Qingxiang of Jiuqu Guanyin Temple in Hangzhou, a native of Yuhang, whose surname was Shen. He was over seven feet tall, with eloquence surpassing others, and was knowledgeable and had a strong memory. At that time, he was regarded as outstanding by the Tiantai school. A monk asked, 'What serves as a ferry in a dangerous path?' The Master said, 'This serves as a ferry.' Asked, 'What is this?' The Master said, 'It pokes your nostrils.' Chuan of Kaihua Temple in Hangzhou

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法大師行明。本州人也。姓于氏。少投明州雪竇山智覺禪師披剃。及智覺遷住永明大道場。有徒二千。王臣欽仰法化彌盛。師自天臺受記回永明。翼贊本師。海眾傾仰。開寶八年智覺歸寂。師遂住能仁寺。忠懿王又建大和寺(尋改名六和寺。后太宗皇帝賜號開化)延請住持二處。皆聚徒說法。僧問。如何是開化門中流出方便。師曰。日日潮音兩度聞。問如何是無盡燈。師曰。謝阇梨照燭。太宗皇帝賜紫衣師號。咸平四年四月六日示滅。

越州蕭山縣漁浦開善寺義圓禪師。僧問。一年去一年來。方便門中請師開。師曰。分明記取。曰恁么即昔時師子吼今日象王回。師曰。且喜勿交涉。

溫州瑞鹿寺上方遇安禪師福州人也。得法于天臺。又常閱首楞嚴了義。時謂之安楞嚴也。至道元年季春月將示滅。有法嗣弟子蘊仁侍坐。師乃說偈曰。

不是嶺頭攜得事　　豈從雞足付將來 　自古聖賢皆若此　　非吾今日為君裁

師說偈付囑。以香水沐身易衣安坐。令舁棺至室。良久自入棺。經三日門人與本寺瑜阇梨輒啟棺睹。師右脅吉祥而臥。四眾哀慟師乃再起上堂說法。及訶責垂誡曰。此度更啟吾棺者非吾之子。言訖復入棺長往。

杭州龍華寺慧居禪師閩越人也。自天臺領旨。吳越忠懿王命住上寺。初

【現代漢語翻譯】 現代漢語譯本： 法大師，法號行明，是本州人，姓于。年少時在明州雪竇山拜智覺禪師剃度出家。後來智覺禪師遷往永明大道場，有弟子兩千人，王公大臣都欽佩仰慕他的教化，非常興盛。行明禪師從天臺山受記后回到永明寺，輔佐本師，受到眾多僧人的敬仰。開寶八年，智覺禪師圓寂，行明禪師於是住持能仁寺。忠懿王又建造了大和寺（後來改名為六和寺，之後太宗皇帝賜號開化寺），邀請行明禪師住持這兩處寺廟，都在那裡聚集僧眾說法。有僧人問：『什麼是開化寺門中流出的方便法門？』行明禪師回答：『每天都能聽到兩次潮水的聲音。』又問：『什麼是無盡燈？』行明禪師回答：『感謝阇梨（Acharya，導師）的照亮。』太宗皇帝賜予他紫衣和『師號』。咸平四年四月六日圓寂。

越州蕭山縣漁浦開善寺的義圓禪師。有僧人問：『一年過去又來一年，請禪師在方便之門中開示。』義圓禪師說：『要分明地記住。』僧人說：『這樣說來，就是昔日的師子吼，今日的象王回。』義圓禪師說：『暫且高興，不要多事。』

溫州瑞鹿寺上方遇安禪師，是福州人。在天臺山得法，又經常閱讀《首楞嚴經》的精義，當時人們稱他為『安楞嚴』。至道元年季春月將要圓寂時，有法嗣弟子蘊仁侍奉在旁。遇安禪師於是說偈語：

『不是嶺頭攜得事， 豈從雞足付將來。 自古聖賢皆若此， 非吾今日為君裁。』

遇安禪師說完偈語，進行付囑，用香水沐浴身體，更換衣服，安然端坐。命令抬棺材到房間。過了一會兒，自己進入棺材。過了三天，門人和本寺的瑜阇梨（Yogacharya，瑜伽導師）擅自打開棺材觀看。遇安禪師右脅吉祥臥。四眾弟子哀慟不已，遇安禪師於是再次起身登上法堂說法，並且訶責垂誡說：『這次再打開我棺材的人，就不是我的弟子。』說完又進入棺材，長久地離去了。

杭州龍華寺的慧居禪師，是閩越人。從天臺山領悟旨意。吳越忠懿王命令他住持龍華寺。最初

【English Translation】 English version: Master Fa, Dharma name Xingming, was a native of this prefecture, with the surname Yu. In his youth, he was tonsured by Chan Master Zhijue of Xuedou Mountain in Mingzhou. Later, when Zhijue moved to Yongming Great Bodhimanda, he had two thousand disciples. Kings and ministers admired and revered his teachings, which flourished greatly. After Master Xingming received the seal of approval from Tiantai Mountain, he returned to Yongming Temple to assist his original teacher and was revered by the monastic community. In the eighth year of the Kaibao era, Chan Master Zhijue passed away, and Master Xingming then became the abbot of Nengren Temple. King Zhongyi of Wu-Yue also built Dahe Temple (later renamed Liuhe Temple, and subsequently Emperor Taizong bestowed the name Kaihua Temple), inviting Master Xingming to serve as abbot of both temples, where he gathered monks and expounded the Dharma. A monk asked, 'What is the expedient means flowing from the gate of Kaihua Temple?' Master Xingming replied, 'The sound of the tide is heard twice every day.' He also asked, 'What is the inexhaustible lamp?' Master Xingming replied, 'Thank you, Acharya (Acharya, teacher), for your illumination.' Emperor Taizong bestowed upon him a purple robe and the title of 'Master'. He passed away on the sixth day of the fourth month of the fourth year of the Xianping era.

Chan Master Yiyuan of Yupu Kaisan Temple in Xiaoshan County, Yuezhou. A monk asked, 'One year goes and another comes. Please, Master, open the door of expedient means.' Chan Master Yiyuan said, 'Clearly remember it.' The monk said, 'In that case, it is the lion's roar of the past, and today the elephant king returns.' Chan Master Yiyuan said, 'Rejoice for now, and don't interfere.'

Chan Master Yugan of Shangfang Ruilu Temple in Wenzhou, was a native of Fuzhou. He obtained the Dharma at Tiantai Mountain and often studied the profound meaning of the Shurangama Sutra. At the time, people called him 'An Shurangama'. In the late spring month of the first year of the Zhidao era, as he was about to pass away, his Dharma-inheriting disciple Yunren attended him. Master Yugan then spoke a verse:

'It is not something carried from the mountain peak, How could it be passed down from Chicken Foot Mountain? The sages and worthies of old were all like this, It is not what I decide for you today.'

After Master Yugan spoke the verse and gave his entrustments, he bathed his body with fragrant water, changed his clothes, and sat peacefully. He ordered that a coffin be brought to the room. After a while, he entered the coffin himself. After three days, his disciples and the Yogacharya (Yogacharya, yoga teacher) of the temple presumptuously opened the coffin to look. Master Yugan was lying on his right side in the auspicious posture. The fourfold assembly mourned greatly. Master Yugan then rose again, ascended the Dharma hall, and expounded the Dharma, and rebuked and admonished, saying, 'Whoever opens my coffin this time is not my disciple.' After speaking, he re-entered the coffin and passed away permanently.

Chan Master Huiju of Longhua Temple in Hangzhou, was a native of Minyue. He received the meaning from Tiantai Mountain. King Zhongyi of Wu-Yue ordered him to reside at the upper temple. Initially

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開堂眾集定。師曰。從上宗乘到此如何言論。又如何舉唱。只如釋迦如來說一代時教。如瓶注水。古德尚云。猶如夢事寱語一般。且道古德據什麼道理便恁么道。還會么。大施門開何曾擁塞。生凡育聖不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待個個獨尊。所以道山河大地長時說法長時放光。地水火風一一如是。時有僧出禮拜。師曰。好個問頭如法問將來。僧方進前。師曰。又勿交涉也。僧問。諸佛出世放光動地。和尚出世有何祥瑞。師曰。話頭自破。異日上堂謂眾曰。龍華遮里也只是拈柴擇菜。上來下去晨朝一粥。齋時一飯睡后喫茶。但恁么參取珍重。僧問。學人未明自己。如何辨得淺深。師曰。識取自己眼。曰如何是自己眼。師曰。向汝道什麼。

婺州齊雲山遇臻禪師越州人也。姓楊氏。幼歲依本州大善寺出家。年滿登具。預天臺之室親承印記。住齊雲山宴居。法侶咸湊。僧問。如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也。問圓明瞭知為什麼不因心念。師曰。圓明瞭知。曰何異心念。師曰。汝喚什麼作心念。師秋夕閑坐。偶成頌曰。

秋庭肅肅風颾颾　　寒星列空蟾魄高 　搘頤靜坐神不勞　　鳥窠無端拈布毛

其諸歌偈皆觸事而作。三百餘首流行見乎別錄。至道中卒于大善寺

【現代漢語翻譯】 現代漢語譯本： 開堂時，眾僧聚集完畢。禪師說：『從古至今的宗門心法，到這裡該如何闡述？又該如何宣揚？就像釋迦牟尼佛所說的一代時教，如瓶子傾注流水一般。古德（古代的得道高僧）尚且說，猶如夢中的囈語一般。那麼，古德是根據什麼道理才這樣說的呢？你們會意嗎？大施門（普度眾生之門）打開，何曾有過擁擠堵塞？生育凡人和聖人，不遺漏一絲一毫。說凡，則完全是凡；說聖，則完全是聖。凡與聖互不依賴，個個都是獨立的。所以說，山河大地時時刻刻都在說法，時時刻刻都在放光。地、水、火、風，每一樣都是如此。』 當時有僧人出來禮拜。禪師說：『好一個問題，如法地問出來吧。』僧人剛要上前，禪師說：『又沒有關係了。』僧人問：『諸佛出世時，放光動地，和尚（對禪師的尊稱）出世時有什麼祥瑞？』禪師說：『話頭自己破了。』 異日上堂時，禪師對眾人說：『龍華（指彌勒菩薩在龍華樹下成佛並說法）這裡也只是揀柴擇菜。上來下去，早晨一碗粥，齋時一頓飯，睡后喝茶。只要這樣參悟就行了，珍重。』僧人問：『學人（指求學者）還不明白自己，如何辨別深淺？』禪師說：『認識你自己的眼睛。』（僧人）說：『如何是自己的眼睛？』禪師說：『我向你說什麼？』

婺州（地名）齊雲山遇臻禪師是越州（地名）人，姓楊。年幼時在本州的大善寺出家。成年後受具足戒。在天臺宗的門下親身承受印可。住在齊雲山隱居，同修道友都來聚集。僧人問：『如何是無縫塔？』禪師說：『五六尺。』那僧人禮拜。禪師說：『塔倒了。』問：『圓明瞭知為什麼不因心念？』禪師說：『圓明瞭知。』（僧人）說：『和心念有什麼不同？』禪師說：『你把什麼叫做心念？』 禪師秋天的傍晚閑坐，偶然寫成一首偈： 『秋天的庭院寂靜肅穆，秋風蕭蕭吹動，寒星排列在空中，月亮高懸。托著下巴，精神毫不疲勞，鳥窠禪師無緣無故地拈起布毛。』 他的各種歌偈都是觸景生情而作，有三百多首流傳，見於其他記錄。至道年間在大善寺圓寂。

【English Translation】 English version: The assembly gathered in the hall. The Master said, 'How should the ancestral vehicle from the past be discussed and proclaimed here? Just like Shakyamuni Buddha's teachings throughout his life, like pouring water from a bottle. Ancient masters even said it was like mumbling in a dream. So, according to what principle did the ancient masters say that? Do you understand? The great giving gate is open, has it ever been congested? Nurturing ordinary beings and sages, not missing a single speck of dust. Speaking of the ordinary, it is entirely ordinary; speaking of the sage, it is entirely sage. The ordinary and the sage do not depend on each other, each is uniquely honored. Therefore, it is said that mountains, rivers, and the great earth are constantly expounding the Dharma and constantly emitting light. Earth, water, fire, and wind, each is like this.' At that time, a monk came forward and bowed. The Master said, 'A good question, ask it according to the Dharma.' As the monk was about to step forward, the Master said, 'It's irrelevant again.' The monk asked, 'When the Buddhas appear in the world, they emit light and shake the earth. What auspicious signs are there when the Abbot (a respectful term for the Zen master) appears in the world?' The Master said, 'The topic itself is broken.' Another day, when the Master ascended the hall, he said to the assembly, 'Here at Longhua (referring to Maitreya Buddha attaining Buddhahood and teaching under the Dragon Flower Tree), it's just picking firewood and choosing vegetables. Coming and going, a bowl of porridge in the morning, a meal at noon, and tea after sleep. Just practice like this, cherish it.' A monk asked, 'This student (referring to the seeker) does not yet understand himself, how can he distinguish the shallow from the deep?' The Master said, 'Recognize your own eye.' (The monk) said, 'What is one's own eye?' The Master said, 'What am I telling you?'

Zen Master Yu Zhen of Qiyun Mountain in Wuzhou (place name) was from Yuezhou (place name), with the surname Yang. In his youth, he left home at the Dashan Temple in his prefecture. Upon reaching adulthood, he received the full precepts. He personally received the seal of approval in the Tiantai school. He lived in seclusion on Qiyun Mountain, and fellow practitioners gathered around him. A monk asked, 'What is a seamless stupa?' The Master said, 'Five or six feet.' The monk bowed. The Master said, 'The stupa has fallen.' Asked, 'Why does perfect understanding not depend on mental activity?' The Master said, 'Perfect understanding.' (The monk) said, 'How is it different from mental activity?' The Master said, 'What do you call mental activity?' One autumn evening, the Zen Master sat idly and composed a verse: 'The autumn courtyard is quiet and solemn, the autumn wind rustles, cold stars are arrayed in the sky, the moon hangs high. Resting my chin on my hand, my spirit is not weary, Zen Master Niaoke (Bird's Nest) pointlessly picks up a piece of cloth.' His various songs and verses were all composed in response to circumstances, and more than three hundred of them are circulated and can be found in other records. He passed away at Dashan Temple during the Zhidao era.

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溫州瑞鹿寺本先禪師溫州永嘉人也。姓鄭氏。幼歲于本州集慶院出家。納戒于天臺國清寺。得法于天臺韶國師。師初遇國師。國師導以非風幡動仁者心動之語。師即時悟解。后乃示徒曰。吾初學天臺法門諸下便薦。然千日之內四儀之中。似物礙膺。如仇同所。千日之後一日之中物不礙膺仇不同所。當下安樂頓覺前咎。乃述頌三首。一非風幡動仁者心動。頌曰。

非風幡動唯心動　　自古相傳直至今 　今後水云徒欲曉　　祖師真實好知音

二見色便見心。頌曰。

若是見色便見心　　人來問著方難答 　若求道理說多般　　孤負平生三事衲

三明自己。頌曰。

曠大劫來只如是　　如是同天亦同地 　同地同天作么形　　作么形兮無不是

師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。卯齋終日宴坐。申旦誨誘徒眾。朝夕懇至逾三十載其志彌厲。師示眾云。爾等諸人還見竹林蘭若山水院舍人眾么。若道見則心外有法。若道不見焉奈竹林蘭若山水院舍人眾現在摐然地。還會恁么告示么。若會不妨靈利。無事莫立。師示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。若道佛身充滿於法界去。菩薩界緣覺界聲聞界天界修羅界人界畜生界餓鬼

【現代漢語翻譯】 現代漢語譯本 溫州瑞鹿寺的本先禪師是溫州永嘉人，姓鄭。他年幼時在本州的集慶院出家，在天臺國清寺受戒，師從天臺韶國師得法。禪師最初遇到國師時，國師用『不是風動，不是幡動，是仁者的心動』這句話引導他，禪師立刻領悟。之後，他告訴弟子們說：『我最初學習天臺宗的法門時，立刻就能理解。然而，在一千天之內，在行住坐臥之中，好像有什麼東西阻礙著我，如同仇人一樣。一千天之後，一天之內，物不礙膺，仇人不同路。當下就感到安樂，立刻醒悟之前的錯誤。』於是創作了三首頌歌。第一首是『非風幡動仁者心動』，頌歌說： 『不是風動，不是幡動，是心動，自古以來就這樣相傳直到今天。今後想要明白這個道理的修行者啊，祖師才是真正理解我的人。』 第二首是『見色便見心』，頌歌說： 『如果說看見外在的顏色就能看見心，別人來問你的時候就難以回答。如果想要講道理，說得再多也是徒勞，辜負了平生修行的三件法衣。』 第三首是『明白自己』，頌歌說： 『從曠遠的大劫以來，本來就是這樣，這樣如同天一樣，也如同地一樣。如同地一樣，如同天一樣，是什麼形狀呢？是什麼形狀啊，沒有不是這樣的。』 禪師從此以後，腳不踏入城市，手不接觸財物，不設定臥具，不穿絲綢衣物，每天卯時（早上五點到七點）吃齋飯，整天靜坐，申時（下午三點到五點）到第二天早上教導徒眾。早晚都非常懇切，三十多年來他的志向更加堅定。禪師對大眾說：『你們這些人，還看見竹林（比喻清凈的修行場所），蘭若（寺院），山水，院舍，人和大眾嗎？如果說看見了，那就是心外有法。如果說沒看見，又怎麼解釋竹林，蘭若，山水，院舍，人和大眾現在明明就在這裡呢？』你們能理解這樣的告示嗎？如果能理解，那也無妨，很靈敏。沒事就不要站在這裡。禪師對大眾說：『佛身充滿整個法界，普遍顯現在一切眾生面前，隨著因緣去感應，沒有不周到的，而常住於此菩提座。』如果說佛身充滿法界，那麼菩薩界（Bodhisattva realm），緣覺界（Pratyekabuddha realm），聲聞界（Śrāvaka realm），天界（Deva realm），修羅界（Asura realm），人界（Human realm），畜生界（Animal realm），餓鬼

【English Translation】 English version Zen Master Benxian of Ruilu Temple in Wenzhou was a native of Yongjia in Wenzhou, with the surname Zheng. He became a monk at a young age at Jiqing Monastery in his prefecture and received the precepts at Guoqing Temple on Mount Tiantai. He obtained the Dharma from National Teacher Shao of Tiantai. When the Master first met the National Teacher, the National Teacher guided him with the words: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' The Master immediately understood. Later, he told his disciples: 'When I first studied the Tiantai Dharma, I immediately understood it. However, within a thousand days, in all four modes of conduct (walking, standing, sitting, and lying down), it was as if something was obstructing me, like an enemy. After a thousand days, within a single day, things no longer obstructed me, and the enemy was no longer in the same place. I immediately felt at ease and instantly realized my past mistakes.' Thereupon, he composed three verses. The first is on 'It is not the wind that moves, it is not the banner that moves, it is the mind that moves,' the verse says: 'It is not the wind that moves, it is not the banner that moves, it is the mind that moves, it has been passed down from ancient times until today. For those practitioners who want to understand this truth in the future, the Patriarch is truly a good confidant.' The second is on 'Seeing form, one sees the mind,' the verse says: 'If seeing form is seeing the mind, it is difficult to answer when people come to ask. If you want to explain the principle, saying too much is in vain, betraying the three robes of a lifetime of practice.' The third is on 'Understanding oneself,' the verse says: 'From vast kalpas ago, it has always been like this, like this is the same as the sky, and also the same as the earth. The same as the earth, the same as the sky, what form is it? What form is it, there is nothing that is not it.' From then on, the Master's feet did not step into cities, his hands did not touch wealth, he did not set up bedding, and he did not wear silk clothes. He ate a vegetarian meal at mao shi (5-7am) every day and sat in meditation all day long, teaching and guiding his disciples from shen shi (3-5pm) until the next morning. He was very earnest morning and evening, and his aspiration became even stronger over thirty years. The Master said to the assembly: 'Do you all see the bamboo grove (a metaphor for a pure place of practice), the aranya (āraṇya) (monastery), the mountains and rivers, the courtyards, the people, and the assembly? If you say you see them, then there is Dharma outside the mind. If you say you don't see them, then how do you explain that the bamboo grove, the aranya, the mountains and rivers, the courtyards, the people, and the assembly are clearly here now?' Can you understand such a proclamation? If you can understand, that's fine, you are very clever. Don't stand here if you have nothing to do. The Master said to the assembly: 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings, responding to causes and conditions without exception, and always abiding on this Bodhi seat.' If the Buddha's body fills the Dharma realm, then the Bodhisattva realm (Bodhisattva realm), the Pratyekabuddha realm (Pratyekabuddha realm), the Śrāvaka realm (Śrāvaka realm), the Deva realm (Deva realm), the Asura realm (Asura realm), the Human realm (Human realm), the Animal realm (Animal realm), the Hungry Ghost

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地獄界。如是等界應須勿有軌跡去始得。為什麼有此二三說。為道法界唯是佛身。便恁么道恁么道既成二三。又作么生說。是充滿法界底佛身。向遮里為爾等亂道。還得么。于遮個說話若也薦得。不妨省心力。若也薦不得爾等且道。不歷僧祇獲法身。是個甚人。彼此出浴勞倦不妨且退。師有時云。大凡參學佛法未必學問話是。參學未必學揀話是。參學未必學代語是。參學未必學別語是。參學未必學捻破經論中奇特言語是。參學未必捻破諸祖師奇特言語是。參學若也于如是等參學。任爾七通八達。于佛法中儻無個實見處。喚作干慧之徒。豈不聞古德云。聰明不敵生死。干慧豈免苦輪。諸人若也參學。應須真實參學。始得真實參學也。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時一切作務時參取。既向如是等時參。且道參個甚人蔘個什麼說。到遮里須自有個明白處始得。若非明白處喚作造次參學則無究了。又云。幽林鳥叫碧澗魚跳。云片展張瀑聲嗚咽。爾等還知得如是多景象示爾等個入處么。若也知得不妨參取好。又云。天臺教中說文殊觀音普賢三門。文殊門者一切色。觀音門者一切聲。普賢門者不動步。而到我道。文殊門者不是一切色。觀音門者不是一切聲。

【現代漢語翻譯】 現代漢語譯本 地獄界這樣的境界，應該做到不留下任何軌跡才對。為什麼會有這些二三之說呢？如果說道法界（Dharmadhatu，一切法的本體）就是佛身，那麼這樣說就已經形成了二三之別。又該怎麼解釋這充滿法界的佛身呢？在這裡為你們胡說八道，可以嗎？如果能領會這句話，就能省下不少心力。如果不能領會，你們說說看，『不歷僧祇獲法身』（Asamkhya，無數大劫；Dharmakaya，法身）說的是什麼人？大家都洗浴完畢，也累了，暫且退下吧。 師父有時說：大凡參學佛法，未必是學習說話的技巧；參學，未必是學習辨別話語的技巧；參學，未必是學習替代別人說話的技巧；參學，未必是學習說特別的話的技巧；參學，未必是學習捻破經論中奇特的言語；參學，未必是捻破諸位祖師奇特的言語。如果參學是像這些一樣，任憑你七通八達，如果在佛法中沒有真實的見地，就叫做干慧之徒（Sukkhavipassaka，只有知識而沒有證悟的人）。難道沒聽過古德說：『聰明不敵生死，干慧豈免苦輪』嗎？ 諸位如果參學，就應該真實地參學，才能得到真實的參學。行走時，在行走時參究；站立時，在站立時參究；坐著時，在坐著時參究；睡覺時，在睡覺時參究；說話時，在說話時參究；沉默時，在沉默時參究；一切做事時，在一切做事時參究。既然在這些時候參究，那麼說說看，參究的是什麼人？參究的是什麼道理？到了這裡，必須自己有個明白的地方才行。如果不是明白的地方，就叫做造次參學，那就沒有結果了。 師父又說：幽靜的樹林里鳥兒鳴叫，碧綠的溪澗里魚兒跳躍，云片舒展，瀑布發出嗚咽的聲音。你們可知這些景像在向你們展示入處嗎？如果知道，不妨好好參究。 師父又說：天臺宗的教義中說文殊（Manjusri，智慧的象徵）、觀音（Avalokitesvara，慈悲的象徵）、普賢（Samantabhadra，大行的象徵）三門。文殊門是一切色，觀音門是一切聲，普賢門是不動步而到達。而我說，文殊門不是一切色，觀音門不是一切聲。

【English Translation】 English version The realm of hell. Such realms should be without any trace to begin with. Why are there these two or three sayings? If it is said that the Dharmadhatu (Dharmadhatu, the essence of all dharmas) is the Buddha's body, then saying it like that already forms two or three distinctions. How else can one explain the Buddha's body that fills the Dharmadhatu? Is it okay to babble nonsense to you all here? If you can understand this saying, you can save a lot of effort. If you can't understand it, then tell me, 'Attaining the Dharmakaya (Dharmakaya, the body of the Dharma) without going through countless kalpas (Asamkhya, countless eons)' refers to whom? Everyone has finished bathing and is tired, so let's retire for now. The master sometimes says: Generally, studying Buddhism is not necessarily about learning the skill of speaking; studying is not necessarily about learning the skill of distinguishing words; studying is not necessarily about learning the skill of speaking on behalf of others; studying is not necessarily about learning the skill of speaking special words; studying is not necessarily about learning to tear apart the strange words in scriptures and treatises; studying is not necessarily about tearing apart the strange words of the patriarchs. If studying is like these, no matter how versatile you are, if you don't have a real insight in Buddhism, you are called a dry-wisdom person (Sukkhavipassaka, one who has only knowledge but no realization). Haven't you heard the ancient worthies say: 'Cleverness cannot defeat birth and death, dry wisdom cannot avoid the wheel of suffering'? If you all are studying, you should study truthfully in order to obtain true study. When walking, contemplate while walking; when standing, contemplate while standing; when sitting, contemplate while sitting; when sleeping, contemplate while sleeping; when speaking, contemplate while speaking; when silent, contemplate while silent; when doing all kinds of work, contemplate while doing all kinds of work. Since you are contemplating at these times, then tell me, who are you contemplating? What principle are you contemplating? When you get here, you must have a clear understanding yourself. If it is not a clear understanding, it is called careless study, and there will be no end to it. The master also said: In the quiet forest, birds are singing, fish are jumping in the green stream, clouds are spreading, and the waterfall is making a sobbing sound. Do you know that these scenes are showing you the entrance? If you know, you might as well contemplate well. The master also said: The Tiantai school says about the three gates of Manjusri (Manjusri, symbol of wisdom), Avalokitesvara (Avalokitesvara, symbol of compassion), and Samantabhadra (Samantabhadra, symbol of great practice). The Manjusri gate is all form, the Avalokitesvara gate is all sound, and the Samantabhadra gate is reaching without moving a step. But I say, the Manjusri gate is not all form, and the Avalokitesvara gate is not all sound.

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普賢門者是個什麼。莫道別卻天臺教說話。無事且退。又云。南泉遷化向甚處去。東家作驢西家作馬。若是求出三界修行底人。聞遮個言語不妨狐疑不妨驚怛。南泉遷化向甚處去。東家作驢西家作馬。或會云。千變萬化不出真常。南泉遷化向甚處去。東家作驢西家作馬。或會云。須會異類中行始會得遮個言語。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家是南泉西家是南泉。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家郎君子西家郎君子。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家是什麼西家是什麼。南泉遷化向甚處去。東家作驢西家作馬。或會云。乃作驢叫又作馬嘶。南泉遷化向甚處去。東家作驢西家作馬。或會云。喚什麼作東家驢。喚甚麼作西家馬。南泉遷化向甚處去。東家作驢西家作馬。或會云。既問遷化答在問處。南泉遷化向甚處去。東家作驢西家作馬。或會云。作露柱處去。南泉遷化向甚處去。東家作驢西家作馬。或會云。東家作驢虧南泉甚處。西家作馬虧南泉甚處。如是諸家會也。總于佛法有安樂處。南泉遷化向甚處去。東家作驢西家作馬。學人不會。要騎便騎要下便下。遮個答話不消得多道理而會。若見法界性去也勿多事。珍重。又云。晨朝起來洗手面盥漱了喫茶。喫茶了

【現代漢語翻譯】 現代漢語譯本 『普賢門』（Samantabhadra's Gate）是什麼？不要說這和天臺宗（Tiantai school）的教義無關。沒事就退下吧。 又說，『南泉』（Nanquan，禪師名）圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。如果是那些尋求脫離三界輪迴的修行之人，聽到這些話可能會疑惑，可能會驚恐。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，千變萬化都離不開真常。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，必須懂得在異類中修行，才能理解這句話。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，東家就是『南泉』，西家就是『南泉』。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，東家的郎君是『南泉』，西家的郎君也是『南泉』。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，東家是什麼？西家是什麼？ 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，就學驢叫，又學馬嘶。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，叫什麼作東家的驢？叫什麼作西家的馬？ 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，既然問圓寂後去哪裡，答案就在問題本身。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，去露柱那裡了。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。或者有人會說，東家轉世為驢，哪裡虧欠了『南泉』？西家轉世為馬，哪裡虧欠了『南泉』？像這些理解，總能在佛法中找到安樂之處。 『南泉』圓寂後去了哪裡？在東家轉世為驢，在西家轉世為馬。學人如果不能領會，想騎就騎，想下就下。這個回答不需要太多道理就能明白。如果見到了法界之性，就不要多事。珍重。 又說，早上起來洗手洗臉漱口后喝茶，喝茶后

【English Translation】 English version What is the 『Samantabhadra's Gate』 (普賢門)? Don't say it has nothing to do with the teachings of the Tiantai school (天臺教). If there's nothing to do, then leave. It is also said, 『Where did Nanquan (南泉, a Zen master's name) go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. If those who cultivate seeking to escape the cycle of the Three Realms (三界) hear these words, they may doubt, they may be alarmed. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, the myriad transformations do not go beyond true constancy (真常). 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, one must understand practicing among different kinds (異類) to understand these words. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, the east family is Nanquan, the west family is Nanquan. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, the young man of the east family is Nanquan, the young man of the west family is also Nanquan. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, what is the east family? What is the west family? 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, then bray like a donkey and neigh like a horse. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, what is called the donkey of the east family? What is called the horse of the west family? 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, since you ask where he went after his passing, the answer is in the question itself. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, he went to the dew pillar. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. Or someone might say, how does the east family being reborn as a donkey wrong Nanquan? How does the west family being reborn as a horse wrong Nanquan? Like these understandings, one can always find peace and joy in the Buddha-dharma. 『Where did Nanquan go after his passing?』 He was reborn as a donkey in the east family and as a horse in the west family. If the student does not understand, ride when you want to ride, dismount when you want to dismount. This answer does not require much reasoning to understand. If you see the nature of the Dharma Realm (法界), do not be meddlesome. Treasure this. It is also said, after getting up in the morning, washing your hands and face, rinsing your mouth, and drinking tea, after drinking tea

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佛前禮拜。佛前禮拜了和尚主事處問訊。和尚主事處問訊了僧堂里行益。僧堂里行益了上堂吃粥。上堂吃粥了歸下處打睡。歸下處打睡了起來洗手面盥漱。起來洗手面盥漱了喫茶。喫茶了東事西事。東事西事了齋時僧堂里行益。齋時僧堂里行益了上堂吃飯。上堂吃飯了盥漱。盥漱了喫茶。喫茶了東事西事。東事西事了黃昏唱禮。黃唱禮昏了僧堂前喝參。僧堂前喝參了主事處喝參。主事處喝參了和尚處問訊。和尚處問訊了初夜唱禮。初夜唱禮了僧堂前喝珍重。僧堂前喝珍重了和尚處問訊。和尚處問訊了禮拜行道誦經唸佛。如此之外或往莊上。或入郡中。或歸俗家。或到市肆。既有如是等運為。且作么生說個勿轉動相底道理。且作么生說個那伽常在定無有不定體底道理。還說得么。若也說得一任說取。珍重。又云。鑒中形影唯憑鑒光顯現。爾等諸人所作一切事。且道唯憑個什麼顯現。還知得么。若也知得於參學中千足萬足。無事莫立。又云。爾等諸人夜間眠熟不知一切。既不知一切。且問。爾等那時有本來性。若道那時有本來性。那時又不知一切與死無異。若道那時無本來性。那時睡眠。忽醒覺知如故。還會么。不知一切與死無異。睡眠忽省覺知如故。如是等時是個什麼。若也不會各自體究取。無事莫立。又云。諸法所生

【現代漢語翻譯】 現代漢語譯本 在佛前禮拜。在佛前禮拜完畢后，到和尚主事處問訊（請安）。在和尚主事處問訊完畢后，在僧堂里按照規矩行走。在僧堂里按照規矩行走後，到上堂（佛殿）吃粥。在上堂吃粥后，回到自己的房間睡覺。回到自己的房間睡覺后，起來洗手洗臉、漱口。起來洗手洗臉、漱口后，喝茶。喝茶后，處理各種事務。處理各種事務后，到齋飯時在僧堂里按照規矩行走。齋飯時在僧堂里按照規矩行走後，到上堂吃飯。在上堂吃飯後，洗手漱口。洗手漱口后，喝茶。喝茶后，處理各種事務。處理各種事務后，黃昏時唱禮。黃昏唱禮后，在僧堂前喝參（晚參）。在僧堂前喝參后，到主事處喝參。在主事處喝參后，到和尚處問訊。到和尚處問訊后，開始初夜唱禮。初夜唱禮后，在僧堂前喝珍重（道晚安）。在僧堂前喝珍重后，到和尚處問訊。到和尚處問訊后，禮拜、行道、誦經、唸佛。除了這些之外，或者去莊上，或者進入郡中，或者回到俗家，或者到市場店舖。既然有如此等等的活動，那麼要如何說一個『勿轉動相』（不改變的本體）的道理呢？又要如何說一個『那伽（龍）常在定無有不定體』（龍永遠處於禪定之中，沒有不定的狀態）的道理呢？你們能說得出來嗎？如果能說得出來，就請說出來。珍重。 又說，鏡中的形像完全依靠鏡子的光芒才能顯現。你們這些人所做的一切事情，那麼，要依靠什麼才能顯現呢？你們知道嗎？如果知道，那麼在參學中就非常圓滿了。沒事就不要站在這裡。 又說，你們這些人夜間熟睡，什麼都不知道。既然什麼都不知道，那麼請問，你們那時有本來之性嗎？如果說那時有本來之性，那時又什麼都不知道，和死了一樣。如果說那時沒有本來之性，那時睡眠，忽然醒來，知覺和原來一樣。你們明白嗎？不知一切和死了一樣，睡眠忽然醒來知覺和原來一樣，像這樣的時候，是個什麼狀態？如果不會，各自去體會研究。沒事就不要站在這裡。 又說，諸法所生

【English Translation】 English version Prostration before the Buddha. After prostrating before the Buddha, inquire (pay respects) at the abbot's office. After inquiring at the abbot's office, walk according to the rules in the Sangha hall. After walking according to the rules in the Sangha hall, go to the main hall to eat congee. After eating congee in the main hall, return to one's room to sleep. After returning to one's room to sleep, get up to wash hands and face, and rinse the mouth. After getting up to wash hands and face, and rinsing the mouth, drink tea. After drinking tea, handle various affairs. After handling various affairs, at mealtime, walk according to the rules in the Sangha hall. After walking according to the rules in the Sangha hall at mealtime, go to the main hall to eat. After eating in the main hall, wash hands and rinse the mouth. After washing hands and rinsing the mouth, drink tea. After drinking tea, handle various affairs. After handling various affairs, chant the evening liturgy at dusk. After chanting the evening liturgy at dusk, hold the evening consultation (喝參, hē cān) in front of the Sangha hall. After holding the evening consultation in front of the Sangha hall, hold the evening consultation at the office. After holding the evening consultation at the office, inquire at the abbot's place. After inquiring at the abbot's place, begin the first night chanting. After the first night chanting, bid farewell (喝珍重, hē zhēnzhòng) in front of the Sangha hall. After bidding farewell in front of the Sangha hall, inquire at the abbot's place. After inquiring at the abbot's place, perform prostrations, practice the Way, recite scriptures, and chant the Buddha's name. Besides these, one might go to the village, or enter the city, or return to one's secular home, or go to the market. Since there are such activities, how can one explain the principle of 'non-moving aspect' (勿轉動相, wù zhuǎndòng xiāng)? And how can one explain the principle of 'Naga (那伽, Nàqié) is always in samadhi, without a non-fixed state' (那伽常在定無有不定體, Nàqié cháng zài dìng wú yǒu bùdìng tǐ)? Can you explain it? If you can, please explain it. Treasure this. Furthermore, the image in the mirror relies entirely on the light of the mirror to appear. All the things you people do, what do they rely on to appear? Do you know? If you know, then you are completely fulfilled in your studies. Do not stand here if you have nothing to do. Furthermore, you people sleep soundly at night and know nothing. Since you know nothing, then I ask, do you have your original nature at that time? If you say that you have your original nature at that time, then you know nothing at that time, which is no different from death. If you say that you have no original nature at that time, then you sleep, and suddenly wake up, and your awareness is the same as before. Do you understand? Not knowing everything is no different from death. Suddenly waking up from sleep, awareness is the same as before. What is it like at such times? If you don't understand, each of you should investigate and study it yourselves. Do not stand here if you have nothing to do. Furthermore, all dharmas arise

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唯心所現。如是言語好個入底門戶。且問。爾等諸人眼見一切色。耳聞一切聲。鼻嗅一切香。舌知一切味。身觸一切軟滑。意分別一切諸法。只如眼耳鼻舌身意所對之物。為復唯是爾等心。為復非是爾等心。若道唯是爾等心。何不與爾等身都作一塊了休。為什麼所對之物卻在爾等眼耳鼻舌身意外。爾等若道眼耳鼻舌身意所對之物非是爾等心。又焉奈諸法所生唯心所現。言語留在世間何人不舉著。爾等見遮個說話。還會么。若也不會大家用心商量教會去。幸在其中莫令厭學。無事且退。大中祥符元年二月師忽謂上足如晝曰。可造石龕。仲秋望日吾將順化。如晝稟命尋即成就。及期遠近士庶奔趨瞻仰。是日參問如常。至午時安坐方丈手結寶印。復謂如晝曰。古人云。騎虎頭打虎尾。中央事作么生。如晝答云。也只是如晝。師云。爾問我。晝乃問。騎虎頭打虎尾中央事和尚作么生。師云。我也弄不出。言訖奄然。開一目微視而寂。壽六十七。臘四十二。長吏具以事聞。詔本州常加檢視。如晝乃奉師嘗所著竹林集十卷詩篇歌辭共千餘首詣闕上進。詔藏秘閣。如晝特賜紫衣。

前杭州報恩寺慧明禪師法嗣

福州長溪保明院通法大師道誠。師上堂曰。如為一人眾多亦然。珍重。僧問。如何是保明家風。師曰看。問圓音

【現代漢語翻譯】 現代漢語譯本： 『唯心所現』（Everything is a manifestation of the mind）。這句話說得好，是個入門的門徑。且問，你們這些人，眼睛看到一切色（form），耳朵聽到一切聲（sound），鼻子嗅到一切香（smell），舌頭嚐到一切味（taste），身體感覺到一切柔軟滑膩，意識分別一切諸法（dharmas）。那麼，眼睛、耳朵、鼻子、舌頭、身體、意識所面對的事物，到底是你們的心，還是不是你們的心？如果說是你們的心，為什麼不和你們的身體都變成一塊呢？為什麼所面對的事物卻在你們的眼睛、耳朵、鼻子、舌頭、身體之外？你們如果說眼睛、耳朵、鼻子、舌頭、意識所面對的事物不是你們的心，又怎麼解釋諸法所生唯心所現呢？這句話留在世間，沒有人不提起。你們見到這句話，會意嗎？如果不會意，大家用心商量，教會他。希望大家努力學習，不要厭倦。沒事就退下吧。 大中祥符元年二月，師父忽然對上座弟子如晝說：『可以建造石龕（stone chamber）。仲秋望日（the fifteenth day of the eighth month in the lunar calendar），我將要順化（pass away）。』如晝領命，隨即建成。到了那天，遠近的士人百姓奔來瞻仰。這天參問如常。到午時，安坐方丈，手結寶印（precious mudra）。又對如晝說：『古人說，騎虎頭打虎尾，中央事作么生？』如晝回答說：『也只是如晝。』師父說：『你問我。』如晝於是問：『騎虎頭打虎尾，中央事和尚作么生？』師父說：『我也弄不出。』說完就安然去世。睜開一隻眼睛稍微看了看就寂滅了。享年六十七歲，僧臘四十二年。長官把這件事上報，朝廷下詔讓本州常常加以照看。如晝於是把師父曾經寫的《竹林集》十卷詩篇歌辭共一千多首送到朝廷進獻。朝廷下詔藏在秘閣。如晝被特別賜予紫衣。

前杭州報恩寺慧明禪師的法嗣

福州長溪保明院通法大師道誠。師父上堂說：『如為一人，眾多亦然。』（As it is for one person, so it is for many.）珍重。僧人問：『如何是保明家風？』師父說：『看。』問圓音（perfect sound）。

【English Translation】 English version: 'Everything is a manifestation of the mind.' Such words are a good entry point. Now, I ask you all, your eyes see all forms (色, form), your ears hear all sounds (聲, sound), your noses smell all fragrances (香, smell), your tongues taste all flavors (味, taste), your bodies feel all softness and smoothness, and your minds discriminate all dharmas (諸法, dharmas). So, are the things that the eyes, ears, noses, tongues, bodies, and minds encounter your minds, or are they not your minds? If you say they are your minds, why don't they all become one with your bodies? Why are the things you encounter outside of your eyes, ears, noses, tongues, and bodies? If you say that the things that the eyes, ears, noses, tongues, and minds encounter are not your minds, then how do you explain that all dharmas arise from the mind? This saying remains in the world, and everyone mentions it. Do you understand this saying? If you don't understand, let's all discuss it carefully and teach it to him. I hope everyone will study hard and not be tired of learning. If there is nothing else, please leave. In the second month of the first year of Dazhong Xiangfu, the master suddenly said to his senior disciple Ruzhou: 'You can build a stone chamber (石龕, stone chamber). On the fifteenth day of the eighth month in the lunar calendar (仲秋望日, the fifteenth day of the eighth month in the lunar calendar), I will pass away (順化, pass away).' Ruzhou accepted the order and built it immediately. On that day, scholars and common people from far and near came to pay their respects. The questions and answers were as usual on this day. At noon, he sat peacefully in his room, forming the precious mudra (寶印, precious mudra) with his hands. He then said to Ruzhou: 'The ancients said, 'Riding the tiger's head and hitting the tiger's tail, what about the central matter?'' Ruzhou replied, 'It's just Ruzhou.' The master said, 'You ask me.' Ruzhou then asked, 'Riding the tiger's head and hitting the tiger's tail, what does the monk do about the central matter?' The master said, 'I can't do it either.' After saying that, he passed away peacefully. He opened one eye slightly and passed into silence. He lived to be sixty-seven years old, with forty-two years as a monk. The magistrate reported this matter, and the court ordered the state to take care of it often. Ruzhou then sent the master's ten volumes of poems and songs from the 'Bamboo Forest Collection' (竹林集, Bamboo Forest Collection), totaling more than a thousand pieces, to the court for presentation. The court ordered it to be stored in the secret pavilion. Ruzhou was specially granted a purple robe.

The Dharma successor of Zen Master Huiming of Bao'en Temple in Hangzhou

Daocheng, the Great Master Tongfa of Baoming Temple in Changxi, Fuzhou. The master said in his sermon: 'As it is for one person, so it is for many.' (如為一人，眾多亦然, As it is for one person, so it is for many.) Treasure this. A monk asked, 'What is the family style of Baoming?' The master said, 'Look.' Asked about the perfect sound (圓音, perfect sound).

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普震三等齊聞。竺土仙心請師密付。師良久。僧曰。恁么即意馬已成於寶馬。心牛頓作于白牛。師曰。七顛八倒。曰若不然者幾招哂笑。師曰。禮拜退後。問如何是和尚西來意。師曰。我不曾到西天。曰如何是學人西來意。師曰。汝在東土多少時。

前杭州永明寺道潛禪師法嗣

杭州千光王寺瑰省禪師溫州陶山人也。姓鄭氏。幼歲出家精究律部。聽天臺文句棲心於圓頓止觀。后閱楞嚴文理宏𤀹未能洞曉。一夕誦經既久就案。若假寐夢中見日輪自空降開口吞之。自是倏然發悟。差別義門渙然無滯。后聞國城永明法席隆盛。專申參問。永明唯印前解無別指喻。即以忠懿王所遣衲衣授之表信。后住湖西嚴凈院。開寶三年衢州刺史翁晟仰重師道。乃開西山創大禪苑。太宗皇帝改賜寶云寺額。請師居之。學者臻萃。師上堂曰。諸上座佛法無事。昔之日月今之日月。昔日風今日風。昔日上座今日上座。莫道舉亦了說亦了。一切成現好珍重。師開寶五年壬申七月示疾不求醫。三日前有寶樹浴池現。師曰。凡所有相皆是虛妄。二十七日晡時集眾言別安坐而逝。壽六十有七。阇維舍利門人建塔。

衢州鎮境志澄大師。僧問。如何是定乾坤底劍。師曰。不漏絲髮。曰用者如何。師曰。不知。問或因普請鋤頭損傷蝦蟆蚯蚓

【現代漢語翻譯】 現代漢語譯本： 普震（指普遍的震動）三等都聽到了。來自印度的僧人以求道之心，請求禪師秘密傳授心法。禪師沉默良久。僧人說：『這麼說來，您的意馬已經馴服成了寶馬，您的心牛也頓悟成爲了白牛。』禪師說：『七顛八倒。』僧人說：『如果不是這樣，恐怕要被人嘲笑。』禪師說：『禮拜退下。』（有僧人）問：『如何是和尚西來的真意？』禪師說：『我不曾到過西天。』（僧人）問：『如何是學人西來的真意？』禪師說：『你在東土待了多久了？』

前杭州永明寺道潛禪師的法嗣

杭州千光王寺的瑰省禪師，是溫州陶山人，姓鄭。年幼時出家，精研律宗。聽聞天臺宗的《文句》，棲心於圓頓止觀。後來閱讀《楞嚴經》，雖然文理宏大精妙，卻未能完全理解。一天晚上，誦經很久后在書案上休息，好像在假寐中夢見太陽從空中降落，張開口吞了下去。從此突然開悟，對各種差別的義理通達無礙。後來聽說國城永明寺的法席非常興盛，就專門前往參問。永明禪師只是印證他之前的理解，沒有其他的指點和比喻，就用忠懿王所派遣送來的衲衣授予他，以表示信任。後來住在湖西嚴凈院。開寶三年，衢州刺史翁晟仰慕瑰省禪師的道行，於是開闢西山，建立大型禪院。太宗皇帝改賜名為寶云寺，請瑰省禪師居住。前來學習的人非常多。瑰省禪師上堂說法：『各位，佛法沒有什麼特別的事情。過去的太陽就是今天的太陽，過去的風就是今天的風，過去的上座就是今天的上座。不要說舉起就明白了，說出來就明白了。一切現成，好好珍惜。』開寶五年壬申七月，瑰省禪師生病，不尋求醫治。三天前，有寶樹和浴池顯現。瑰省禪師說：『凡所有相，皆是虛妄。』二十七日傍晚，召集眾人告別，安然坐化圓寂。享年六十七歲。弟子們火化了他的遺體，建造了塔來供奉舍利。

衢州鎮境志澄大師。有僧人問：『如何是定乾坤的劍？』志澄大師說：『不漏一絲一毫。』（僧人）問：『用劍的人如何？』志澄大師說：『不知道。』（有僧人）問：『如果因為普請（指寺院中的集體勞動）鋤頭損傷了蝦蟆（蛤蟆）和蚯蚓，該怎麼辦？』

【English Translation】 English version: The universal tremor of the three realms was heard. A monk from India, with a sincere heart, requested the master to secretly impart the Dharma. The master remained silent for a long time. The monk said, 'In that case, your mind-horse has already been tamed into a treasure horse, and your mind-ox has suddenly awakened into a white ox.' The master said, 'Upside down and backwards.' The monk said, 'If it were not so, I would be ridiculed.' The master said, 'Bow and retreat.' (A monk) asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'I have never been to the Western Heaven.' (The monk) asked, 'What is the meaning of the student's coming from the West?' The master said, 'How long have you been in the Eastern Land?'

Successor of Zen Master Daoqian of Yongming Temple in Hangzhou

Zen Master Guisheng of Qianwang Temple in Hangzhou was a native of Taoshan in Wenzhou, with the surname Zheng. He left home at a young age and diligently studied the Vinaya School. He listened to the 'Words and Phrases' of the Tiantai School and dwelled in the perfect and sudden cessation-contemplation. Later, he read the Shurangama Sutra, and although the principles were vast and profound, he could not fully understand them. One night, after chanting the sutra for a long time, he rested on the desk, as if dozing off. In a dream, he saw the sun descending from the sky and swallowing it. From then on, he suddenly awakened, and he understood the various differentiated meanings without any hindrance. Later, he heard that the Dharma seat of Yongming Temple in Guocheng was very prosperous, so he went to inquire specifically. Zen Master Yongming only confirmed his previous understanding, without any other instructions or metaphors, and gave him the patched robe sent by King Zhongyi to show his trust. Later, he lived in Yanjing Hermitage in Huxi. In the third year of Kaibao, Weng Sheng, the prefect of Quzhou, admired Zen Master Guisheng's virtue, so he opened up the Western Mountains and built a large Zen monastery. Emperor Taizong changed the name to Baoyun Temple and invited Zen Master Guisheng to live there. Many people came to study. Zen Master Guisheng ascended the Dharma hall and said, 'Everyone, the Buddha-dharma is nothing special. The sun of the past is the sun of today, the wind of the past is the wind of today, the senior seat of the past is the senior seat of today. Don't say that you understand when you raise it, and you understand when you say it. Everything is ready-made, cherish it well.' In the seventh month of the Ren Shen year of Kaibao five, Zen Master Guisheng fell ill and did not seek medical treatment. Three days before, a treasure tree and a bathing pool appeared. Zen Master Guisheng said, 'All phenomena are illusory.' On the twenty-seventh day, in the late afternoon, he gathered the crowd to say goodbye, sat peacefully and passed away. He lived to be sixty-seven years old. His disciples cremated his body and built a pagoda to enshrine the sarira (relics).

Great Master Zhicheng of Zhenjing in Quzhou. A monk asked, 'What is the sword that stabilizes the universe?' Great Master Zhicheng said, 'It does not leak a single hair.' (The monk) asked, 'How is the wielder of the sword?' Great Master Zhicheng said, 'I do not know.' (A monk) asked, 'If the hoe damages frogs and earthworms during puqing (communal labor in the monastery), what should be done?'

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。還有罪也無。師曰。阿誰是下手者。曰恁么即無罪過。師曰。因果歷然。師后遷住杭州西山寶云寺說法。本國賜紫署積善大師。

明州崇福院慶祥禪師上堂曰。諸禪德見性周遍聞性亦然。洞徹十方無內無外。所以古人道。隨緣無作動寂常真。如此施為全真智用。問如何是本來人。師曰。堂堂六尺甚分明。曰只如本來人還作如此相貌也無。師曰。汝喚什麼作本來人。曰乞師方便。師曰。教誰方便。

前杭州靈隱寺清聳禪師法嗣

杭州臨安功臣院道慈禪師。問師登寶座大眾咸臻請師舉揚宗教。師曰。大眾證明。上座曰。恁么即亙古亙今也。師曰。也須領話始得。

秀州羅漢院愿昭禪師錢塘人也。依本部西山保清院受業。自靈隱發明眾請出世。師上堂曰。山河大地是真善知識。時常說法時時度人。不妨諸上座參請。無事久立。僧問。羅漢家風請師一句。師曰。嘉禾合穗。上國傳芳。曰此猶是嘉禾家風。如何是羅漢家風。師曰。或到諸方分明舉似。師后住杭州香嚴寺。僧問。不立纖塵請師直道。師曰。眾人笑汝。曰如何領會。師曰。還我話頭來。

處州報恩院師智禪師。僧問。如何是和尚家風。師曰。誰人不見。問如何是一相三昧。師曰。青黃赤白。曰一相何在。師曰。汝卻靈利。問祖祖相

傳傳祖印。師今法嗣嗣何人。師曰。靈鷲峰前月輪皎皎。

衢州瀫寧可先禪師。僧問。如何是瀫寧家風。師曰。謝指示。問如何是西來意。師曰。怪老僧什麼處。曰學人不會乞師方便。師曰。適來豈不是問西來意。

杭州臨安光孝院道端禪師。僧問。如何是佛。師曰。高聲問著。曰莫即便是也無。師曰。勿交涉。師后住靈隱寺示滅。

杭州西山保清院遇寧禪師。初開堂升座。有二僧一時禮拜。師曰。二人俱錯。僧擬進語。師便下座。

福州支提山雍熙寺辯隆禪師明州人也。依靈隱寺了悟禪師出家。遂受心印。師上堂曰。巍巍寶相逼塞虛空。金剛之體無有破壞。大眾還見不見。若言見也且實相之體本非青黃赤白長短方圓。亦非見聞覺知之法。且作么生說見底道理。若言不見又道。巍巍實相逼塞虛空。為什麼不見。僧問。如何是向上一路。師曰。腳下底。曰恁么即尋常履踐。師曰。莫錯認。問如何是堅密身。師曰。裸裸地。曰恁么即不密也。師曰。見什麼。

杭州瑞龍院希圓禪師。僧問。如何是和尚家風。師曰。特謝阇梨借問。曰借問即不無家風作么生。師曰。瞌睡漢。

前金陵報慈行言導師法嗣

洪州云居山義能禪師(第九世住)師上堂曰。不用上來。堂中憍陳如上座為諸

【現代漢語翻譯】 現代漢語譯本 傳傳祖印。問：『師父現在傳法的繼承人是誰？』師父說：『靈鷲峰（Grdhrakuta，山名，佛陀曾在此說法）前，月輪皎皎。』

衢州瀫寧（Quzhou Huning）可先禪師。僧人問：『什麼是瀫寧的家風？』師父說：『謝謝你的指示。』問：『什麼是西來意（Bodhidharma brought Chan Buddhism to China，達摩祖師西來意）？』師父說：『怪老僧什麼地方？』說：『學人不會，乞求師父方便開示。』師父說：『剛才難道不是在問西來意嗎？』

杭州臨安光孝院道端禪師。僧人問：『什麼是佛？』師父說：『高聲問著。』說：『莫非就是這個嗎？』師父說：『不相干。』師父後來住在靈隱寺圓寂。

杭州西山保清院遇寧禪師。剛開堂升座，有兩個僧人同時禮拜。師父說：『二人都錯了。』僧人想要說話，師父就下座了。

福州支提山雍熙寺辯隆禪師，明州人。依靈隱寺了悟禪師出家，於是接受心印。師父上堂說：『巍巍寶相（Buddha's majestic appearance，佛莊嚴的相）逼塞虛空，金剛之體（indestructible body，堅不可摧的身體）沒有破壞。大眾還見或不見？如果說見，那麼實相之體（true nature of reality，真實的本質）本來就不是青黃赤白長短方圓，也不是見聞覺知之法。那麼怎麼說見的道理？如果說不見，又說巍巍實相逼塞虛空，為什麼不見？』僧人問：『如何是向上一路？』師父說：『腳下的。』說：『這樣就是尋常的踐行了。』師父說：『不要錯認。』問：『如何是堅密身？』師父說：『裸裸地。』說：『這樣就是不密了。』師父說：『見什麼？』

杭州瑞龍院希圓禪師。僧人問：『什麼是和尚的家風？』師父說：『特別感謝阇梨（Acharya，梵語，意為導師）借問。』說：『借問不是沒有，家風是什麼？』師父說：『瞌睡漢。』

前金陵報慈行言導師法嗣

洪州云居山義能禪師（第九世住）。師父上堂說：『不用上來。堂中憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）上座為諸位』

English version Passing on the ancestral seal. Asked: 'Who is the Dharma successor of the master now?' The master said: 'Before Ling鷲 Peak (Grdhrakuta, mountain name, where the Buddha once preached), the moon is bright.'

Chan Master Kexian of Huning (Quzhou Huning). A monk asked: 'What is the family style of Huning?' The master said: 'Thank you for your instruction.' Asked: 'What is the meaning of the West's coming (Bodhidharma brought Chan Buddhism to China)?' The master said: 'What's wrong with this old monk?' Said: 'The student does not understand, begging the master for a convenient explanation.' The master said: 'Wasn't that just asking about the meaning of the West's coming?'

Chan Master Daoduan of Guangxiao Temple in Lin'an, Hangzhou. A monk asked: 'What is Buddha?' The master said: 'Ask loudly.' Said: 'Could it be this?' The master said: 'Irrelevant.' The master later passed away at Lingyin Temple.

Chan Master Yuning of Baoqing Temple in Xishan, Hangzhou. When he first opened the hall and ascended the seat, two monks bowed at the same time. The master said: 'Both of you are wrong.' The monk wanted to speak, but the master stepped down from the seat.

Chan Master Bianlong of Yongxi Temple on Zhiti Mountain in Fuzhou was from Mingzhou. He became a monk under Chan Master Liaowu of Lingyin Temple and received the mind seal. The master ascended the hall and said: 'The majestic treasure appearance (Buddha's majestic appearance) fills the void, and the diamond body (indestructible body) is not destroyed. Do you all see it or not? If you say you see it, then the true nature of reality (true nature of reality) is originally not blue, yellow, red, white, long, short, square, or round, nor is it the law of seeing, hearing, knowing, and perceiving. Then how do you explain the principle of seeing? If you say you don't see it, then it is said that the majestic true appearance fills the void, why don't you see it?' A monk asked: 'What is the upward path?' The master said: 'Under your feet.' Said: 'So it is ordinary practice.' The master said: 'Don't misunderstand.' Asked: 'What is the solid and secret body?' The master said: 'Naked.' Said: 'So it is not secret.' The master said: 'See what?'

Chan Master Xiyuan of Ruilong Temple in Hangzhou. A monk asked: 'What is the family style of the abbot?' The master said: 'Special thanks to Acharya (Acharya, Sanskrit, meaning teacher) for asking.' Said: 'It's not that there is no asking, what is the family style?' The master said: 'Sleepyhead.'

Successor of Dharma Master Xingyan of Bao'en Temple in the Former Jinling

Chan Master Yineng of Yunju Mountain in Hongzhou (ninth generation resident). The master ascended the hall and said: 'No need to come up. Venerable Ajnatakaundinya (Ajnatakaundinya, one of the Buddha's first five disciples) in the hall for everyone'

【English Translation】 Passing on the ancestral seal. Asked: 'Who is the Dharma successor of the master now?' The master said: 'Before Ling鷲 Peak (Grdhrakuta, mountain name, where the Buddha once preached), the moon is bright.'

Chan Master Kexian of Huning (Quzhou Huning). A monk asked: 'What is the family style of Huning?' The master said: 'Thank you for your instruction.' Asked: 'What is the meaning of the West's coming (Bodhidharma brought Chan Buddhism to China)?' The master said: 'What's wrong with this old monk?' Said: 'The student does not understand, begging the master for a convenient explanation.' The master said: 'Wasn't that just asking about the meaning of the West's coming?'

Chan Master Daoduan of Guangxiao Temple in Lin'an, Hangzhou. A monk asked: 'What is Buddha?' The master said: 'Ask loudly.' Said: 'Could it be this?' The master said: 'Irrelevant.' The master later passed away at Lingyin Temple.

Chan Master Yuning of Baoqing Temple in Xishan, Hangzhou. When he first opened the hall and ascended the seat, two monks bowed at the same time. The master said: 'Both of you are wrong.' The monk wanted to speak, but the master stepped down from the seat.

Chan Master Bianlong of Yongxi Temple on Zhiti Mountain in Fuzhou was from Mingzhou. He became a monk under Chan Master Liaowu of Lingyin Temple and received the mind seal. The master ascended the hall and said: 'The majestic treasure appearance (Buddha's majestic appearance) fills the void, and the diamond body (indestructible body) is not destroyed. Do you all see it or not? If you say you see it, then the true nature of reality (true nature of reality) is originally not blue, yellow, red, white, long, short, square, or round, nor is it the law of seeing, hearing, knowing, and perceiving. Then how do you explain the principle of seeing? If you say you don't see it, then it is said that the majestic true appearance fills the void, why don't you see it?' A monk asked: 'What is the upward path?' The master said: 'Under your feet.' Said: 'So it is ordinary practice.' The master said: 'Don't misunderstand.' Asked: 'What is the solid and secret body?' The master said: 'Naked.' Said: 'So it is not secret.' The master said: 'See what?'

Chan Master Xiyuan of Ruilong Temple in Hangzhou. A monk asked: 'What is the family style of the abbot?' The master said: 'Special thanks to Acharya (Acharya, Sanskrit, meaning teacher) for asking.' Said: 'It's not that there is no asking, what is the family style?' The master said: 'Sleepyhead.'

Successor of Dharma Master Xingyan of Bao'en Temple in the Former Jinling

Chan Master Yineng of Yunju Mountain in Hongzhou (ninth generation resident). The master ascended the hall and said: 'No need to come up. Venerable Ajnatakaundinya (Ajnatakaundinya, one of the Buddha's first five disciples) in the hall for everyone'

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上座轉第一義法輪。還得么。若自信得各自歸堂參取。師下堂后。卻問一僧。只如山僧適來教上座參取聖僧。聖僧還道個什麼。僧曰。特謝和尚再舉。問如何是佛。師曰。即心是佛。曰學人不會乞師方便。師曰。方便呼為佛迴光返照看身心是何物。

前金陵清涼泰欽禪師法嗣

洪州云居山第十一世住道齊禪師洪州人也。姓金氏。禮百丈山明照禪師得度。遍歷禪會學心未息。后遇法燈禪師機緣頓契。暨法燈住上藍院。師乃主經藏。一日侍立次法燈謂師曰。藏主我有一轉西來意話。汝作么生會。師對曰。不東不西。法燈曰。有什麼交涉。曰道齊只恁么。未審和尚尊意如何。法燈曰。他家自有兒孫在。師於是頓明厥旨。初住筠州東禪院。僧問。如何是佛。師曰。汝是阿誰。問荊棘林中無出路。請師方便為畬開。師曰。汝擬去什麼處。曰幾不到此。師曰。閑言語。問不免輪迴不求解脫時如何。師曰。還曾問建山么。曰學人不會乞師方便。師曰。放爾三十棒。問如何是三寶。師曰。汝是什麼寶。曰如何。師曰。土木瓦礫。師次住洪州雙林院。后住云居山。三處說法著語要搜玄拈古代別等集盛行諸方。此不繁錄。至道三年丁酉九月示疾。八日申時令聲鐘集眾。維那白雲。眾已集。師曰。老僧三處住持三十餘年。十方兄

【現代漢語翻譯】 現代漢語譯本 上座（指在座的僧人）轉第一義法輪（指佛法的根本真理），你們領會了嗎？如果自信能夠領會，就各自回禪堂參悟吧。』師父說完就下座了。之後，他問一個僧人：『我剛才教你們參悟聖僧（指有智慧的僧人），聖僧會說什麼呢？』僧人說：『特別感謝和尚再次開示。』（僧人）問：『什麼是佛？』師父說：『即心是佛（指佛性存在於每個人的心中）。』（僧人）說：『學人（指學生）不明白，請師父開示方便之門。』師父說：『方便就叫做佛，迴光返照，看看身心是什麼。』

前金陵清涼泰欽禪師的法嗣

洪州云居山第十一世住持道齊禪師是洪州人，姓金。他拜百丈山明照禪師為師而出家，遍訪各處禪寺，求學之心不曾停息。後來遇到法燈禪師，機緣相合，頓時領悟。等到法燈禪師住在上藍院時，道齊禪師主管經藏。一天，道齊禪師侍立在法燈禪師身旁，法燈禪師對他說：『藏主，我有一句西來意（指禪宗的宗旨），你如何理解？』道齊禪師回答說：『不東不西。』法燈禪師說：『有什麼關係？』道齊禪師說：『道齊只是這樣理解，不知道和尚您的意思如何？』法燈禪師說：『他家自有兒孫在（指你自己已經領悟了）。』道齊禪師於是頓時明白了其中的旨意。他最初住在筠州東禪院。有僧人問：『什麼是佛？』道齊禪師說：『你是誰？』（僧人）問：『荊棘林中沒有出路，請師父方便開路。』道齊禪師說：『你打算去哪裡？』（僧人）說：『幾乎到不了這裡。』道齊禪師說：『閒言碎語。』（僧人）問：『不能免除輪迴，不求解脫的時候，該怎麼辦？』道齊禪師說：『你曾經問過建山嗎？』（僧人）說：『學人（指學生）不明白，請師父開示方便之門。』道齊禪師說：『打你三十棒。』（僧人）問：『什麼是三寶（指佛、法、僧）？』道齊禪師說：『你是什麼寶？』（僧人）問：『如何是寶？』道齊禪師說：『土木瓦礫。』道齊禪師後來住在洪州雙林院，之後住在云居山。他在三處說法，所著的言語，要搜玄拈古代別等集在各地盛行，這裡就不一一記錄了。至道三年丁酉九月，道齊禪師生病。八日申時，他命令敲鐘召集眾人。維那（指寺院的僧職）稟告說：『大眾已經集合完畢。』道齊禪師說：『老僧在三處寺院主持了三十多年，十方兄弟』

【English Translation】 English version 'The venerable ones (referring to the monks present) turn the first principle Dharma wheel (referring to the fundamental truth of Buddhism), have you understood? If you are confident that you can understand, then return to your meditation halls to contemplate.' After the master finished speaking, he descended from the seat. Afterwards, he asked a monk: 'Just now I taught you to contemplate the Holy Monk (referring to a wise monk), what would the Holy Monk say?' The monk said: 'I especially thank the Abbot for raising it again.' (The monk) asked: 'What is Buddha?' The master said: 'The mind itself is Buddha (referring to the Buddha-nature existing in everyone's heart).' (The monk) said: 'The student (referring to the student) does not understand, please Master open the door of convenience.' The master said: 'Convenience is called Buddha, turn the light inward and see what the body and mind are.'

The Dharma successor of Zen Master Taiqin of Qingliang in Jinling

Zen Master Daoqi, the eleventh abbot of Yunju Mountain in Hongzhou, was a native of Hongzhou, with the surname Jin. He took Mingzhao Zen Master of Baizhang Mountain as his teacher and became a monk, visiting various Zen monasteries, and his desire for learning never ceased. Later, he met Zen Master Fadeng, and the opportunity coincided, and he suddenly realized. When Zen Master Fadeng lived in Shanglan Monastery, Zen Master Daoqi was in charge of the Sutra Treasury. One day, Zen Master Daoqi was standing beside Zen Master Fadeng, and Zen Master Fadeng said to him: 'Treasurer, I have a saying about the meaning of the Westward Journey (referring to the purpose of Zen Buddhism), how do you understand it?' Zen Master Daoqi replied: 'Neither east nor west.' Zen Master Fadeng said: 'What is the relationship?' Zen Master Daoqi said: 'Daoqi understands it this way, I don't know what your intention is, Abbot?' Zen Master Fadeng said: 'His family has its own children and grandchildren (referring to you already understanding).' Zen Master Daoqi then suddenly understood the meaning. He first lived in Dongchan Monastery in Yunzhou. A monk asked: 'What is Buddha?' Zen Master Daoqi said: 'Who are you?' (The monk) asked: 'There is no way out in the thicket of thorns, please Master open the way with convenience.' Zen Master Daoqi said: 'Where are you planning to go?' (The monk) said: 'I can hardly get here.' Zen Master Daoqi said: 'Idle talk.' (The monk) asked: 'What should I do when I cannot avoid reincarnation and do not seek liberation?' Zen Master Daoqi said: 'Have you ever asked Jianshan?' (The monk) said: 'The student (referring to the student) does not understand, please Master open the door of convenience.' Zen Master Daoqi said: 'Give you thirty blows.' (The monk) asked: 'What are the Three Jewels (referring to Buddha, Dharma, Sangha)?' Zen Master Daoqi said: 'What jewel are you?' (The monk) asked: 'What is a jewel?' Zen Master Daoqi said: 'Earth, wood, tiles, and gravel.' Zen Master Daoqi later lived in Shuanglin Monastery in Hongzhou, and later lived in Yunju Mountain. He preached in three places, and his words, such as Yaosou Xuan Nian Gu Daibie, etc., were popular in various places, so they will not be recorded here one by one. In September of the third year of Zhidou, Dingyou, Zen Master Daoqi fell ill. On the eighth day of Shenshi, he ordered the bell to be rung to gather the crowd. The Vina (referring to the monastic office in the temple) reported: 'The assembly has been completed.' Zen Master Daoqi said: 'The old monk has been the abbot of three monasteries for more than thirty years, brothers from all directions'

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弟相聚話道。主事頭首勤心贊助老僧。今日火風相逼。特與諸人相見。諸人還見么。今日若見是末後方便諸人向什麼處見。為向四大五陰處見。六入十二處見。遮里若見。便可謂云居山二十年間後學有賴。吾去後山門大眾付契瑰開堂住持凡事更在勤而行之。各自努力珍重。大眾才散。師歸西挾告寂。壽六十九。臘四十八。今塔存本山。

前金陵報恩院法安禪師法嗣

廬山棲賢寺道堅禪師。有官人問。某甲收金陵佈陣殺人無數。還有罪也無。師曰。老僧只管看問如何是祖師西來意。師曰。揚瀾左里無風浪起。問如何是棲賢境。師曰。棲賢有什麼境。

廬山歸宗寺第十四世慧誠禪師揚州人也。姓崔氏。幼出家于撫州明水院受具。遊方緣契慧濟禪師密承心印。庵于廬山之餘峰。淳化四年孟夏月歸宗柔和尚歸寂。郡牧與山門徒眾三請師開法住持。初上堂未升座。謂眾曰。天人得道此為證。恁么便散去。已是周遮。其如未曉再為重敷。方乃升座。僧問。郡主臨筵請師演法。師曰。我不及汝。問如何是佛。師曰。如何不是。問如何是祖師西來意。師曰。不知。師又曰。問話且住諸上座問到窮劫問也不著。山僧答到窮劫答也不及。何以故。為上座各有本分事圓滿十方亙古亙今。乃至諸佛也不敢錯誤上座。謂之頂族

【現代漢語翻譯】 現代漢語譯本 師兄弟們聚在一起說話。主管事物的負責人盡心盡力地贊助老和尚。今日火風相逼（指身體衰敗），特意與各位相見。各位還明白嗎？今日如果明白了，這是我最後的方便（教誨），各位從什麼地方明白？是從四大五陰（構成人身的要素）處明白，還是從六入十二處（感覺器官及其對像）明白？如果在這裡明白了，就可以說云居山二十年來的後學之人有所依靠。我去世后，山門大眾將一切事務交給契瑰（人名）開堂住持，凡事更要勤勉而行。各自努力，珍重。大眾才散去，禪師向西側臥而逝。享年六十九歲，僧臘四十八年。如今塔依然在本山。

前金陵報恩院法安禪師的法嗣

廬山棲賢寺道堅禪師。有官員問：『我率兵在金陵佈陣殺人無數，還有罪過嗎？』禪師說：『老僧只管看，你問我什麼是祖師西來意？』禪師說：『揚瀾左里無風浪起。』問：『如何是棲賢境？』禪師說：『棲賢有什麼境？』

廬山歸宗寺第十四世慧誠禪師是揚州人，姓崔。年幼時在撫州明水院出家受戒。遊方時與慧濟禪師有緣，秘密地繼承了他的心印。在廬山的余峰結庵。淳化四年孟夏月，歸宗柔和尚圓寂。郡守與山門徒眾三次懇請禪師開法住持。初次上堂，還未升座，就對大眾說：『天人得道，以此為證。』這樣說完便散去，已經是周全了。如果還不明白，我再為你們詳細闡述。』這才升座。有僧人問：『郡主親自來請禪師演法。』禪師說：『我不如你。』問：『如何是佛？』禪師說：『如何不是？』問：『如何是祖師西來意？』禪師說：『不知。』禪師又說：『問話暫且停止，各位上座問到窮盡，也問不著。山僧回答到窮盡，也回答不及。為什麼呢？因為各位上座各有本分事，圓滿十方，亙古亙今。乃至諸佛也不敢錯誤各位上座，這叫做頂族（最上等的人）。』

【English Translation】 English version The fellow disciples gathered together and spoke. The head of affairs diligently supported the old monk. Today, fire and wind are pressing (referring to the decline of the body), so I am especially meeting with you all. Do you all understand? If you understand today, this is my last expedient (teaching). From where do you all understand? Do you understand from the Four Great Elements and Five Skandhas (the elements that constitute the human body), or from the Six Entrances and Twelve Fields (the sense organs and their objects)? If you understand here, then it can be said that the later learners of Yunju Mountain for the past twenty years have something to rely on. After I pass away, the Sangha of the mountain gate will entrust all affairs to Qi Gui (person's name) to open the hall and preside over the monastery. In all matters, be diligent and act accordingly. Each of you strive and cherish this. As soon as the assembly dispersed, the Chan master reclined to the west and passed away. He lived to the age of sixty-nine, with forty-eight years as a monk. Now the pagoda still exists on this mountain.

Successor of Chan Master Fa'an of Bao'en Monastery in former Jinling

Chan Master Daojian of Qixian Monastery on Mount Lu. An official asked: 'I led troops in Jinling, setting up formations and killing countless people. Is there still sin?' The Chan master said: 'This old monk only watches. You ask me, what is the meaning of the Patriarch's coming from the West?' The Chan master said: 'In Yanglan Zuo Li, there are no waves without wind.' Asked: 'What is the realm of Qixian?' The Chan master said: 'What realm does Qixian have?'

The fourteenth generation Chan Master Huicheng of Guizong Monastery on Mount Lu was a native of Yangzhou, with the surname Cui. He left home at a young age at Mingshui Monastery in Fuzhou and received full ordination. While traveling, he had an affinity with Chan Master Huiji and secretly inherited his mind seal. He built a hermitage on the remaining peak of Mount Lu. In the early summer month of the fourth year of Chunhua, Abbot Rou of Guizong Monastery passed away. The prefect and the Sangha of the mountain gate earnestly requested the Chan master three times to open the Dharma and preside over the monastery. The first time he ascended the hall, before ascending the seat, he said to the assembly: 'The gods and humans attain the Way, take this as proof.' Saying this and dispersing is already thorough. If you still don't understand, I will explain it to you in detail again.' Only then did he ascend the seat. A monk asked: 'The prefect personally invites the Chan master to expound the Dharma.' The Chan master said: 'I am not as good as you.' Asked: 'What is Buddha?' The Chan master said: 'What is not?' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan master said: 'I don't know.' The Chan master also said: 'Stop asking questions for now. Even if you venerable monks ask until the end of time, you will not hit the mark. Even if this mountain monk answers until the end of time, he will not be able to answer completely. Why? Because each of you venerable monks has your own inherent affairs, complete in all directions, spanning the past and present. Even the Buddhas dare not mistake you venerable monks. This is called the top clan (the highest class of people).'

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只助發上座。所以道。十方法界諸有情唸唸以證善逝果。彼既丈夫我亦爾。何得自輕而退屈。諸上座不要退屈信取便休。祖師西來只道見性成佛。其餘所說不及此說。更有個奇特方便。舉似諸人分明記取。到諸方莫錯舉。久立珍重。異日上堂。僧問。不通風處如何過得。師曰。汝從什麼處來。僧舉南泉云。銅瓶是境瓶中有水。不得動著境與老僧將水來。鄧隱峰便拈瓶瀉水。南泉乃休。師曰。鄧隱峰甚奇怪。要且亂瀉。師接武歸宗十有四載。常聚五百餘眾。景德四年三月十八日上堂辭眾。安然而化壽六十有七。臘五十二。全身塔于本山。

前廬州長安院延規禪師法嗣

廬州長安院辯實禪師(第二世住)僧問。如何是祖師西來意。師曰。少室靈峰住九霄。

潭州云蓋山海會寺用清禪師河州人也。姓趙氏。本州出家酷志求法。遠參長安潛契宗旨。先住韶州東平山。淳化二年知潭州張茂宗請居云蓋(第六世住)僧問。有一人在萬丈井底如何出得。師曰。且喜得相見。曰恁么即穿云透月去也。師曰。三十三天事作么生。僧無語。問如何是云蓋境。師曰。門外三泉井。曰如何是境中人。師曰。童行作子。師有頌示眾曰。

云蓋鎖口訣　　擬議皆腦裂 　拍手趁玄空　　云露西山月

僧問。如何是云蓋

【現代漢語翻譯】 現代漢語譯本 只幫助發奮的上座（指有資格講經的高僧）。所以我說，十方法界所有的眾生，念念不忘以證得善逝（Sugata，如來）的果位。他們既然是大丈夫，我也是一樣，怎麼可以自己輕視自己而退縮呢？各位上座不要退縮，相信並領悟就對了。祖師西來，只是說見性成佛，其他所說的都比不上這個說法。還有一個奇特的方便法門，告訴各位，要清楚記住，到各處去不要說錯了。我站得太久了，各位珍重。以後上堂時再說。 有僧人問：『不通風的地方如何通過？』 禪師說：『你從什麼地方來？』 僧人舉了南泉禪師（Nanquan，禪師名）的話：『銅瓶是境，瓶中有水，不得動著境，與老僧將水來。』鄧隱峰（Deng Yin-feng，禪師名）便拿起瓶子倒水，南泉禪師就作罷了。 禪師說：『鄧隱峰很奇怪，但畢竟是亂倒。』 禪師接替歸宗禪師（Guizong，禪師名）的位置有十四年，常常聚集五百多位僧人。景德四年三月十八日，上堂告別大眾，安詳圓寂，享年六十七歲，僧臘五十二年。全身塔葬在本山。

前廬州長安院延規禪師（Yan Gui，禪師名）的法嗣。

廬州長安院辯實禪師（Bian Shi，禪師名）（第二世住持）有僧人問：『如何是祖師西來意？』 禪師說：『少室山的靈峰直衝九霄。』

潭州云蓋山海會寺用清禪師（Yong Qing，禪師名）是河州人，姓趙。在本州出家，酷愛求法，遠參長安，暗合禪宗宗旨。先住在韶州東平山。淳化二年，知潭州張茂宗（Zhang Maozong，人名）請他到云蓋山（第六世住持）。有僧人問：『有一個人在萬丈井底，如何才能出來？』 禪師說：『可喜的是我們相見了。』 僧人說：『這樣就是穿云透月而去了？』 禪師說：『三十三天的事情怎麼樣了？』 僧人無語。 問：『如何是云蓋山的境界？』 禪師說：『門外三眼泉井。』 問：『如何是境界中的人？』 禪師說：『童行當家作主。』 禪師有頌詞告誡大眾：

云蓋鎖口訣，擬議皆腦裂，拍手趁玄空，云露西山月。

僧人問：『如何是云蓋山？』

【English Translation】 English version Only assist the senior monks (those qualified to lecture on the scriptures) who are diligent. Therefore, I say, all sentient beings in the ten dharma realms should constantly aspire to attain the fruit of Sugata (Tathagata). Since they are great men, so am I. How can I belittle myself and retreat? All of you senior monks, do not retreat. Just believe and comprehend. The patriarch's coming from the West only speaks of seeing one's nature and becoming a Buddha. Other teachings do not surpass this. There is also a unique expedient method. I will tell you all, remember it clearly, and do not misrepresent it when you go to other places. I have been standing for too long, take care. I will speak again in the future during the Dharma assembly. A monk asked: 'How does one pass through a place where there is no wind?' The Zen master said: 'Where do you come from?' The monk quoted Zen Master Nanquan (Nanquan, name of a Zen master): 'The copper vase is the environment, and there is water in the vase. Do not touch the environment, and bring the water to this old monk.' Deng Yin-feng (Deng Yin-feng, name of a Zen master) then picked up the vase and poured out the water, and Zen Master Nanquan stopped. The Zen master said: 'Deng Yin-feng is very strange, but after all, he poured it out randomly.' The Zen master succeeded Guizong (Guizong, name of a Zen master) for fourteen years, often gathering more than five hundred monks. On the eighteenth day of the third month of the fourth year of Jingde, he ascended the hall to bid farewell to the assembly, and passed away peacefully at the age of sixty-seven, with fifty-two years of monastic life. His entire body was buried in a pagoda on this mountain.

He was the Dharma successor of Zen Master Yan Gui (Yan Gui, name of a Zen master) of Changan Monastery in Luzhou.

Zen Master Bian Shi (Bian Shi, name of a Zen master) of Changan Monastery in Luzhou (second abbot). A monk asked: 'What is the meaning of the patriarch's coming from the West?' The Zen master said: 'The spiritual peak of Shaoshi Mountain soars into the ninth heaven.'

Zen Master Yong Qing (Yong Qing, name of a Zen master) of Haihui Temple on Yun Gai Mountain in Tanzhou was from Hezhou, with the surname Zhao. He left home in this state, passionately seeking the Dharma, and secretly agreed with the Zen tenets after visiting Changan from afar. He first lived on Dongping Mountain in Shaozhou. In the second year of Chunhua, Zhang Maozong (Zhang Maozong, name of a person), the governor of Tanzhou, invited him to Yun Gai Mountain (sixth abbot). A monk asked: 'If a person is at the bottom of a ten-thousand-zhang well, how can he get out?' The Zen master said: 'It is gratifying that we have met.' The monk said: 'So, he goes through the clouds and penetrates the moon?' The Zen master said: 'What about the affairs of the Thirty-three Heavens?' The monk was speechless. Asked: 'What is the realm of Yun Gai Mountain?' The Zen master said: 'The three-eyed spring well outside the gate.' Asked: 'Who is the person in the realm?' The Zen master said: 'The young attendant is in charge.' The Zen master has a verse to admonish the public:

The Yun Gai lock's secret formula, any deliberation will crack the brain, clap your hands and chase the mysterious void, the clouds reveal the moon on the western mountain.

A monk asked: 'What is Yun Gai Mountain?'

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鎖口訣。師曰。遍天遍地。曰恁么即石人點頭露柱拍手。師曰。一瓶凈水一爐香。曰此猶是井底蝦蟆。師曰。勞煩大眾。師常節段食隨眾二時但展缽而已。或逾年月。亦不調練服餌無妨作務。有請必開。即便飽食而亡拘執。至道二年四月二日示疾而逝。阇維建塔于本山。

行思禪師第十一世

前蘇州長壽院朋彥大師法嗣

長壽第二世法齊禪師婺州人也。姓丁氏。始講百法因明二論。尋置講遊方。受心印于廣法大師。建隆二年廣法歸寂付授住持。節使錢仁奉禮重請揚真要。有百法座主問。令公請命四眾云臻。向上宗乘請師舉唱。師曰。百法明門論。曰畢竟作么生。師曰。一切法無我。問城東老母與佛同生。為什麼卻不見佛。師曰。不見即道。曰恁么即見去也。師曰。城東老母與佛同生。師太平興國三年戊寅舍眾就本院創別室宴居。咸平三年庚子十二月十一日示滅。壽八十九。臘七十二。

景德傳燈錄卷第二十六 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十七

禪門達者雖不出世有名於時者一十人見錄金陵寶誌禪師婺州善慧大士南獄慧思禪師天臺智顗禪師泗州僧伽和尚萬回法雲公天臺豐干禪師天臺寒山子天臺拾得明州布袋和尚諸方雜舉徴拈代別語

【現代漢語翻譯】 鎖口訣。師曰：『遍天遍地。』曰：『恁么即石人點頭露柱拍手。』師曰：『一瓶凈水一爐香。』曰：『此猶是井底蝦蟆。』師曰：『勞煩大眾。』師常節段食隨眾二時但展缽而已。或逾年月。亦不調練服餌無妨作務。有請必開。即便飽食而亡拘執。至道二年四月二日示疾而逝。阇維（火葬）建塔于本山。

行思禪師第十一世

前蘇州長壽院朋彥大師法嗣

長壽第二世法齊禪師，婺州人也。姓丁氏。始講百法因明二論。尋置講遊方。受心印于廣法大師。建隆二年廣法歸寂付授住持。節使錢仁奉禮重請揚真要。有百法座主問：『令公**四眾云臻。向上宗乘請師舉唱。』師曰：『百法明門論。』曰：『畢竟作么生。』師曰：『一切法無我。』問：『城東老母與佛同生。為什麼卻不見佛？』師曰：『不見即道。』曰：『恁么即見去也。』師曰：『城東老母與佛同生。』師太平興國三年戊寅舍眾就本院創別室宴居。咸平三年庚子十二月十一日示滅。壽八十九。臘七十二。

景德傳燈錄卷第二十六 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十七

禪門達者雖不出世有名於時者一十人見錄：金陵寶誌禪師、婺州善慧大士、南獄慧思禪師、天臺智顗禪師、泗州僧伽（monk's name）和尚、萬回法雲公、天臺豐干禪師、天臺寒山子、天臺拾得、明州布袋和尚。諸方雜舉徴拈代別語。

【English Translation】 'Locking Verse.' The Master said, 'Everywhere in the sky and on earth.' Someone said, 'If that's the case, then the stone man nods and the dew pillar claps.' The Master said, 'A bottle of pure water and a censer of incense.' Someone said, 'This is still a frog at the bottom of a well.' The Master said, 'Troubling the assembly.' The Master often ate sparingly, following the assembly for two meals, only unfolding his bowl. Sometimes it would be months or years. He also did not adjust his practice with elixirs, and it did not hinder his work. If there was a request, he would always open up. He would then eat his fill and die without attachment. On the second day of the fourth month of the second year of the Zhidao era, he showed illness and passed away. A stupa (tower) was built at the original mountain after cremation (Javelin).'

The Eleventh Generation of Zen Master Xingsi

Successor of Great Master Pengyan of Changshou Temple in Former Suzhou

Zen Master Faqi, the Second Abbot of Changshou Temple, was from Wuzhou. His surname was Ding. He initially lectured on the two treatises of the Hundred Dharmas and Hetu-vidya. Later, he stopped lecturing and traveled. He received the mind seal from Great Master Guangfa. In the second year of Jianlong, Guangfa returned to silence and entrusted him with the abbotship. Commissioner Qian Renfeng respectfully requested him to promote the true essence. A lecturer of the Hundred Dharmas asked, 'The magistrate and the four assemblies have all gathered. Please, Master, expound on the supreme vehicle.' The Master said, 'The Treatise on the Hundred Dharmas Illuminating the Door.' The lecturer asked, 'What is it ultimately?' The Master said, 'All dharmas are without self.' Someone asked, 'The old woman east of the city was born at the same time as the Buddha. Why can't she see the Buddha?' The Master said, 'Not seeing is the way.' The person said, 'If that's the case, then she sees.' The Master said, 'The old woman east of the city was born at the same time as the Buddha.' In the third year of the Taiping Xingguo era, he left the assembly and created a separate room in the original temple for quiet dwelling. On the eleventh day of the twelfth month of the third year of the Xianping era, he passed away. His age was eighty-nine. His monastic age was seventy-two.

Jingde Records of the Transmission of the Lamp, Volume 26 Taisho Tripitaka, Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 27

Among the Zen masters who were accomplished but did not necessarily appear in the world, ten were famous at the time and are recorded: Zen Master Baozhi of Jinling, Great Scholar Shanhui of Wuzhou, Zen Master Huisi of Nanyue, Zen Master Zhiyi of Tiantai, Monk Sangha of Sizhou, Lord Wanhui Fayun, Zen Master Fenggan of Tiantai, Hanshanzi of Tiantai, Shide of Tiantai, and Monk Budai of Mingzhou. Miscellaneous examples of various places, citations, substitutions, and alternative expressions.

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寶誌禪師金城人也。姓朱氏。少出家止道林寺修習禪定。宋泰始初忽居止無定飲食無時。髮長數寸徒跣執錫杖。頭擐剪刀尺銅鑒。或掛一兩尺帛。數日不食無饑容。時或歌吟詞如讖記。士庶皆共事之。齊永明七年。武帝謂師惑眾收付建康獄。既旦人見其入市。及檢獄如故。建康令以事聞。帝延于宮中之後堂。師在華林園忽一日重著三布帽。亦不知於何所得之。俄豫章王文惠太子相繼薨。武帝尋厭世齊亦以于季矣。由是禁師出入。梁高祖即位下詔曰。志公跡拘塵垢神遊冥寂。水火不能焦濡。蛇虎不能侵懼。語其佛理則聲聞以上。譚其隱淪則遁仙高者。豈以俗士常情空相拘制。何其鄙陋一至於此。自今勿得復禁。帝一日問師曰。弟子煩惑何以治之。師曰。十二。識者以為十二因緣治惑藥也。又問十二之旨。師曰。旨在書字時節刻漏中。識者以為書之在十二時中。又問。弟子何時得靜心修習。師曰。安樂禁。識者以為修習禁者止也。至安樂時乃止耳。又制大乘贊二十四首盛行於世(余諸辭句與夫禪宗旨趣冥會。略錄十首及師制十二時頌編于別卷)天監十三年冬將卒。忽告眾僧令移寺金剛神像出置於外。乃密謂人曰。菩薩將去。未及旬日無疾而終。舉體香軟。臨亡然一燭以付后合舍人吳慶。慶以事聞。帝嘆曰。大師不復留

【現代漢語翻譯】 現代漢語譯本：寶誌禪師是金城人，姓朱。他年輕時出家，住在道林寺修習禪定。宋泰始初年，他忽然居無定所，飲食沒有定時。頭髮長到幾寸，光著腳，拿著錫杖，頭上戴著剪刀、尺子和銅鏡，有時掛著一兩尺布。幾天不吃飯也沒有飢餓的樣子，時常歌唱，歌詞像讖語一樣。士人和百姓都尊敬他。齊永明七年，武帝認為禪師迷惑百姓，把他關進建康監獄。第二天，人們看見他出現在市場上，檢查監獄，他仍然在裡面。建康令把這件事報告給武帝，武帝把他請到宮中的後堂。禪師在華林園，忽然有一天戴了三頂布帽子，也不知道是從哪裡得到的。不久，豫章王和文惠太子相繼去世，武帝也快要去世了，齊朝也快要滅亡了。因此，禁止禪師出入。梁高祖即位後下詔說：『志公的形跡拘泥於塵世，精神卻遨遊于寂靜之中。水火不能使他焦爛，蛇虎不能使他害怕。談論佛理，則超越了聲聞的境界；談論隱居，則是比遁世仙人更高尚的人。怎麼能用世俗之人的常情來空自拘束他呢？這真是太鄙陋了！從今以後，不得再禁止他。』皇帝有一天問禪師：『弟子煩惱迷惑，用什麼方法來醫治？』禪師說：『十二。』有見識的人認為這是用十二因緣來治療煩惱迷惑的藥。又問十二的旨意，禪師說：『旨意在書寫文字、時節和刻漏之中。』有見識的人認為這是指書寫文字要在十二時辰之中。又問：『弟子什麼時候才能靜下心來修習？』禪師說：『安樂禁。』有見識的人認為修習禁就是止。到安樂的時候才能停止。』禪師又創作了大乘贊二十四首，在世上廣為流傳（其餘的辭句和禪宗的宗旨意趣相合。略微記錄十首以及禪師創作的十二時頌，編在別的卷中）。天監十三年冬天，禪師將要去世，忽然告訴眾僧，讓他們把寺廟的金剛神像移到外面。然後秘密地對人說：『菩薩將要離去。』不到十天，禪師沒有疾病就去世了，全身柔軟芬芳。臨終時點燃一支蠟燭交給后合舍人吳慶。吳慶把這件事報告給皇帝，皇帝嘆息說：『大師不再留下了。』 旨在書字時節刻漏中：旨意在於書寫文字的時機，季節和時間流逝之中 安樂禁：在安樂中達到止息 菩薩將去：菩薩即將離世

【English Translation】 English version: Chan Master Baozhi was a native of Jincheng, with the surname Zhu. In his youth, he left home to become a monk and resided at Daolin Temple, where he practiced Chan meditation. In the early years of the Song Dynasty's Taishi era, he suddenly became unsettled in his dwelling and irregular in his meals. His hair grew several inches long, and he walked barefoot, carrying a tin staff. He wore scissors, a ruler, and a bronze mirror on his head, and sometimes hung a foot or two of cloth. He could go without food for days without showing signs of hunger, and he often sang songs with lyrics that resembled prophecies. Scholars and commoners alike revered him. In the seventh year of the Qi Dynasty's Yongming era, Emperor Wu, believing that the Chan Master was misleading the people, had him imprisoned in Jiankang. The next morning, people saw him in the market, and upon checking the prison, he was still there. The magistrate of Jiankang reported this matter to Emperor Wu, who invited him to the rear hall of the palace. While in the Hualin Garden, the Chan Master suddenly wore three cloth hats one day, and it was not known where he had obtained them. Soon after, Prince Wenhui of Yuzhang and the Crown Prince passed away in succession, and Emperor Wu was also nearing his end, as was the Qi Dynasty. Therefore, the Chan Master was forbidden from entering and leaving. When Emperor Gaozu of the Liang Dynasty ascended the throne, he issued an edict saying: 'The traces of Zhigong are bound by the defilements of the world, but his spirit roams in the realm of tranquility. Water and fire cannot scorch or wet him, and snakes and tigers cannot frighten him. When discussing Buddhist principles, he surpasses the level of Sravakas (hearers); when discussing reclusion, he is higher than the reclusive immortals. How can we use the ordinary sentiments of worldly people to restrain him in vain? This is truly too vulgar! From now on, he must not be forbidden again.' One day, the Emperor asked the Chan Master: 'Disciple is troubled by afflictions and delusions, what method should I use to cure them?' The Chan Master said: 'Twelve.' Those with insight believe that this refers to using the Twelve Nidanas (links of dependent origination) as medicine to cure afflictions and delusions. He then asked about the meaning of 'twelve,' and the Chan Master said: 'The meaning lies in writing characters, seasons, and clepsydras (water clocks).' Those with insight believe that this refers to writing characters within the twelve time periods. He also asked: 'When will disciple be able to quiet my mind and practice?' The Chan Master said: 'Anle Jin (peaceful bliss restraint).' Those with insight believe that practicing restraint means stopping. Only when one reaches the state of peaceful bliss can one stop.' The Chan Master also composed twenty-four Great Vehicle Praises, which were widely circulated in the world (the remaining phrases and the tenets of Chan are in harmony. A brief record of ten praises and the Chan Master's Twelve Hour Ode are compiled in a separate volume). In the winter of the thirteenth year of the Tianjian era, the Chan Master was about to pass away. He suddenly told the monks to move the Vajra (diamond) deity statue of the temple to the outside. Then he secretly said to someone: 'The Bodhisattva is about to leave.' In less than ten days, the Chan Master passed away without illness, his entire body soft and fragrant. At the time of his death, he lit a candle and handed it to Wu Qing, a servant of the rear palace. Wu Qing reported this matter to the Emperor, who sighed and said: 'The Great Master will not stay any longer.'

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矣。燭者將以後事囑我乎。因厚禮葬于鐘山獨龍阜。仍立開善精舍。敕陸倕制銘于蒙內。王筠勒碑于寺門。處處傳其遺像焉。初師顯跡之始年可五六十許。及終亦不老。人莫測其年。有徐捷道者。年九十三。自言是志外舅弟小志四年。計師亡時蓋年九十七矣。敕謚妙覺大師。

善慧大士者。婺州義烏縣人也。齊建武四年丁丑五月八日降於雙林鄉傅宣慈家本名翕。梁天監十一年。年十六納劉氏女名妙光。生普建普成二子。二十四與里人稽亭浦漉魚。獲已沈籠水中祝曰。去者適止者留。人或謂之愚。會有天竺僧達磨(時謂嵩頭陀)曰。我與汝毗婆尸佛所發誓。今兜率宮衣缽見在。何日當還。因命臨水觀其影。見大士圓光寶蓋。大士笑謂之曰。爐韛之所多鈍鐵。良醫之門足病人。度生為急何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。乃說一偈曰。

空手把鋤頭　　步行騎水牛 　人從橋上過　　橋流水不流

有人盜菽麥瓜果。大士即與籃籠盛去。日常傭作夜則行道。見釋迦金粟定光三如來放光襲其體。大士乃曰。我得首楞嚴定。當舍田宅設無遮大會。大通二年唱賣妻子獲錢五萬以營法會。時有慧集法師聞法悟解。言我師彌勒應身耳。大士恐惑眾遂呵之。六年正月二十八日遣弟子傅暀致書于梁高

【現代漢語翻譯】 現代漢語譯本： 『燭者』（指得道高僧）是要把身後之事託付給我嗎？於是我用豐厚的禮儀將他安葬在鐘山獨龍阜。仍然建立了開善精舍，敕令陸倕在蒙內撰寫銘文，王筠在寺門刻碑。到處都流傳著他的遺像。當初大師顯現事蹟的時候，年紀大約五六十歲。到去世的時候也不顯老，人們無法推測他的年齡。有個叫徐捷道的人，九十三歲，自稱是志公的外甥，比志公小四年。推算大師去世時大概九十七歲。朝廷追諡他為妙覺大師。

善慧大士，是婺州義烏縣人。齊建武四年丁丑五月八日出生在雙林鄉傅宣慈家，本名傅翕。梁天監十一年，十六歲時娶劉氏女為妻，名叫妙光。生了普建、普成兩個兒子。二十四歲時與鄉里人在稽亭浦捕魚。捕獲后將魚籠沉入水中，祝願說：『去的走，來的留。』人們都說他愚蠢。當時有位天竺僧人達磨（當時稱為嵩頭陀）說：『我與你曾在毗婆尸佛前發過誓，現在兜率宮的衣缽還在，什麼時候回去呢？』於是讓他臨水觀看自己的影子，看見大士頭頂有圓光寶蓋。大士笑著對他說：『爐韛（liú bèi，鼓風吹火的器具）之處多是鈍鐵，良醫之門聚集病人。度化眾生是當務之急，為何思念那裡的快樂呢？』嵩頭陀指著松山頂說：『這裡可以居住。』大士親自耕種而居住在那裡，於是說了一首偈語：

空手把鋤頭，步行騎水牛。 人從橋上過，橋流水不流。

有人偷盜豆麥瓜果，大士就用籃子盛著送給他們。白天做僱工，晚上則修行。看見釋迦如來、金粟如來、定光如來放出光明照耀他的身體。大士於是說：『我得到了首楞嚴定，應當捨棄田宅，舉辦無遮大會。』大通二年，變賣妻子，獲得五萬錢來舉辦佛法大會。當時有慧集法師聽聞佛法後有所領悟，說我的老師是彌勒菩薩的應身。大士害怕迷惑大眾，於是呵斥了他。大通六年正月二十八日，派遣弟子傅暀給梁高祖寫信。

【English Translation】 English version: 『Is the 『Candle Bearer』 (referring to an enlightened high monk) entrusting me with matters after his death?』 Therefore, I buried him with generous rites at Dulong Mound of Zhongshan. I also established the Kaisan Jing She (Kaisan Vihara). Emperor ordered Lu Chui to compose an inscription at Mengnei, and Wang Yun to engrave a stele at the temple gate. His portrait is spread everywhere. When the master first manifested his deeds, he was about fifty or sixty years old. Even at the time of his death, he did not appear old, and people could not guess his age. There was a Xu Jiedao, who was ninety-three years old, claiming to be the maternal cousin of Zhi Gong (Master Zhi), four years younger than Zhi Gong. Calculating, the master was about ninety-seven years old when he passed away. The imperial court posthumously conferred upon him the title of Miaojue Dashi (Master of Wonderful Enlightenment).

The Great Scholar Shanhui (Great Scholar of Good Wisdom) was a native of Yiwu County, Wuzhou. He was born on the eighth day of the fifth month of the Dingchou year of the Jianwu era of the Qi dynasty (497 AD) in the home of Fu Xuanci in Shuanglin Township, originally named Fu Xi. In the eleventh year of the Tianjian era of the Liang dynasty, at the age of sixteen, he married a woman of the Liu family named Miaoguang (Wonderful Light). He had two sons, Pujian (Universal Construction) and Pucheng (Universal Completion). At the age of twenty-four, he was fishing with villagers at Jitingpu. After catching fish, he submerged the fish basket in the water and prayed, 『Those who leave, go; those who come, stay.』 People called him foolish. At that time, there was an Indian monk named Dharma (then called Song Toutuo) who said, 『I made a vow with you before the Vipassi Buddha. Now the robe and bowl are still in the Tushita Heaven. When will you return?』 So he asked him to look at his reflection in the water, and he saw a halo and jeweled canopy above the Great Scholar's head. The Great Scholar smiled and said to him, 『The bellows (liú bèi, device for blowing air to stoke a fire) produces mostly dull iron, and the door of a good doctor is full of patients. Saving sentient beings is urgent, why think of the pleasures there?』 Song Toutuo pointed to the top of Song Mountain and said, 『This is a place to dwell.』 The Great Scholar cultivated the land himself and lived there, and then spoke a verse:

Bare hands holding a hoe, walking riding a water buffalo. People pass over the bridge, the bridge flows, the water does not flow.

If someone stole soybeans, wheat, melons, or fruits, the Great Scholar would put them in baskets and give them away. He worked as a hired laborer during the day and practiced the Way at night. He saw Shakyamuni Buddha (釋迦如來), Kanakamuni Buddha (金粟如來), and Dipamkara Buddha (定光如來) emit light that shone on his body. The Great Scholar then said, 『I have attained the Surangama Samadhi (首楞嚴定), I should give up my fields and houses and hold an Unobstructed Assembly (無遮大會).』 In the second year of the Datong era, he sold his wife and children and obtained 50,000 coins to hold a Dharma assembly. At that time, Dharma Master Huiji (慧集法師) heard the Dharma and had an enlightenment, saying that my teacher is the incarnation of Maitreya Buddha (彌勒菩薩). The Great Scholar, fearing that he would confuse the masses, rebuked him. On the twenty-eighth day of the first month of the sixth year of the Datong era, he sent his disciple Fu Wang (傅暀) to write a letter to Emperor Gao of Liang.

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祖。書曰。雙林樹下當來解脫善慧大士。白國主救世菩薩。今欲條上中下善。希能受持。其上善略以虛懷為本。不著為宗。亡相為因。涅槃為果。其中善略以治身為本。治國為宗。天上人間果報安樂。其下善略以護養眾生勝殘去殺。普令百姓俱稟六齋。今聞皇帝崇法欲伸論義。未遂襟懷故。遣弟子傅暀告曰。暀投太樂令何昌。昌曰。慧約國師猶復置啟。翕是國民又非長老。殊不謙卑豈敢呈達。暀燒手御路。昌乃馳往同泰寺詢皓法師。皓勸速呈。二月二十一日進書。帝覽之遽遣詔迎。既至帝問。從來師事誰耶。曰從無所從來無所來師事亦爾。昭明問。大士何不論義。曰菩薩所說非長非短非廣非狹非有邊非無邊如如正理復有何言。帝又問。何為真諦。曰息而不滅。帝曰。若息而不滅此則有色。有色故鈍。若如是者居士不免流俗。曰臨財無茍得臨難無茍免。帝曰。居士大識禮。曰一切諸法不有不無。帝曰。謹受居士來旨曰大千世界所有色象莫不歸空。百川叢注不過於海。無量妙法不出真如。如來何故於三界九十六道中獨超其最。視一切眾生有若赤子有若自身。天下非道不安非理不樂。帝默然。大士辭退。異日帝于壽光殿請大士講金剛經。大士登座執拍板唱經成四十九頌。大同五年奏舍宅于松山下因雙梼樹而創寺。名曰雙林。

其樹連理祥煙周繞。有雙鶴棲止。太清二年大士誓不食。取佛生日焚身供養。至日白黑六十餘人代不食燒身。三百人刺心瀝血和香。請大士住世。大士愍而從之。承聖三年復舍家資為眾生供養三寶。而說偈曰。

傾舍為群品　　奉供天中天 　仰祈甘露雨　　流澍普無邊

陳天嘉二年大士于松山頂繞連理樹行道。感七佛相隨。釋迦引前維摩接后。唯釋尊數顧共語。為我補處也。其山忽起黃云盤旋若蓋。因號云黃山。時有慧和法師不疾而終。嵩頭陀于柯山靈巖寺入滅。大士懸知曰。嵩公兜率待我。決不可久留也。時四側華木方當秀實欻然枯悴。太建元年己丑四月二十四日示眾曰。此身甚可厭惡眾苦所集。須慎三業精勤六度。若墜地獄卒難得脫。常須懺悔。又曰。吾去已不得移寢床。七日有法猛上人。持像及鐘來鎮於此。弟子問。滅后形體若為。曰山頂焚之。又問。不遂何如。曰慎勿棺斂。但壘甓作壇移尸于上。屏風周繞絳紗覆之。上建浮圖以彌勒像處其下。又問。諸佛涅槃時皆說功德。師之發跡可得聞乎。曰我從第四天來為度汝等。次補釋迦。及傅普敏文殊。慧集觀音。何昌阿難。同來贊助故。大品經云。有菩薩從兜率來。諸根猛利疾與般若相應。即吾身是也。言訖趺坐而終。壽七十有三。尋猛師果將到織成

【現代漢語翻譯】 現代漢語譯本： 那裡的樹木枝幹相連，祥瑞的煙霧環繞四周，有兩隻仙鶴棲息在那裡。太清二年，大士（指傅大士，即傅翕）發誓不再進食，選取佛誕日焚燒自身以供養佛。到了那一天，有六十多位僧俗人士代替大士不食並焚燒自身，還有三百人刺破心臟，瀝出血和香，懇請大士留在世間。大士憐憫他們，便答應了。承聖三年，他又捨棄家產，為眾生供養三寶，並說了偈語：

『傾盡所有爲了大眾，奉獻供養給天中之天（指佛），仰望祈求甘露般的佛法，流淌灌注到無邊無際的地方。』

陳天嘉二年，大士在松山頂上繞著連理樹行走修行，感應到七佛相隨，釋迦牟尼佛在前面引導，維摩詰菩薩在後面接應，只有釋迦牟尼佛多次回頭與他說話，說『你將是我的補處（指彌勒菩薩）』。那座山忽然升起黃色的雲彩，盤旋如傘蓋，因此被稱為云黃山。當時有慧和法師無疾而終，嵩頭陀在柯山靈巖寺圓寂。大士預先知道說：『嵩公在兜率天等待我，我決不能久留了。』當時四周的花木正當繁盛，忽然枯萎凋零。太建元年己丑四月二十四日，大士告誡眾人說：『這個身體非常令人厭惡，是眾多痛苦聚集的地方，必須謹慎身、口、意三業，精勤修習佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，就很難脫身。要經常懺悔。』又說：『我離開后，不要移動我的床鋪，七天後有法猛上人，拿著佛像和鐘來鎮守這裡。』弟子問：『圓寂后的形體該如何處理？』回答說：『在山頂焚燒。』又問：『如果不這樣做會怎樣？』回答說：『千萬不要入棺，只要用磚壘成壇，將屍體移到上面，用屏風環繞，用絳紗覆蓋，上面建造佛塔，用彌勒菩薩像安放在下面。』又問：『諸佛涅槃時都說自己的功德，老師的發跡可以讓我們聽聽嗎？』回答說：『我從第四天（指兜率天）來，是爲了度化你們，下次將補處釋迦牟尼佛的位置，與傅普敏、文殊菩薩、慧集菩薩、觀音菩薩、何昌、阿難尊者一同來贊助。』所以《大品經》（《摩訶般若波羅蜜經》）說：『有菩薩從兜率天來，諸根猛利，迅速與般若相應。』說的就是我。』說完，大士就結跏趺坐而圓寂了，享年七十三歲。不久，法猛上人果然帶著織成的佛像和鐘來到了。

【English Translation】 English version: The trees there had interconnected branches, with auspicious smoke swirling around. A pair of cranes nested there. In the second year of Taiqing, the Great Scholar (referring to Fu Dashi, i.e., Fu Xi) vowed to abstain from food, choosing the Buddha's birthday to burn himself as an offering to the Buddha. On that day, more than sixty monks and laypeople abstained from food and burned themselves in place of the Great Scholar, and three hundred people pierced their hearts, draining blood and mixing it with incense, pleading with the Great Scholar to remain in the world. The Great Scholar took pity on them and agreed. In the third year of Chengsheng, he again gave away his family wealth to make offerings to the Three Jewels for the sake of all beings, and recited a verse:

'Giving all for the multitude, Offering to the Lord of Heaven (referring to the Buddha), Looking up and praying for the rain of nectar (the Dharma), Flowing and pouring out to the boundless.'

In the second year of Tianjia during the Chen dynasty, the Great Scholar walked and practiced on the summit of Song Mountain, circling the interconnected trees, and sensed the presence of seven Buddhas following him. Shakyamuni Buddha led the way, and Vimalakirti Bodhisattva followed behind. Only Shakyamuni Buddha repeatedly turned back to speak with him, saying, 'You will be my successor (referring to Maitreya Bodhisattva).' Suddenly, yellow clouds rose from the mountain, swirling like a canopy, and therefore it was named Yunhuang Mountain (Cloud Yellow Mountain). At that time, Dharma Master Hui He passed away without illness, and Monk Song Toutuo entered Nirvana at Lingyan Temple on Ke Mountain. The Great Scholar knew in advance and said, 'Monk Song is waiting for me in Tushita Heaven, I cannot stay long.' At that time, the flowers and trees all around were flourishing, but suddenly withered and decayed. On the twenty-fourth day of the fourth month of the first year of Taijian (Ji Chou year), the Great Scholar warned the assembly, saying, 'This body is very disgusting, a collection of many sufferings. You must be careful in your three karmas (body, speech, and mind), diligently cultivate the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom). If you fall into hell, it will be difficult to escape. You must always repent.' He also said, 'After I leave, do not move my bed. In seven days, there will be Dharma Master Fa Meng, bringing an image of the Buddha and a bell to guard this place.' The disciples asked, 'What should be done with the body after Nirvana?' He replied, 'Cremate it on the mountain top.' They asked, 'What if this is not done?' He replied, 'Do not put it in a coffin, but build an altar with bricks, move the body onto it, surround it with screens, cover it with crimson silk, and build a pagoda above it, placing an image of Maitreya Bodhisattva below.' They asked, 'When the Buddhas enter Nirvana, they all speak of their merits. Can we hear about the origins of the teacher?' He replied, 'I came from the fourth heaven (Tushita Heaven) to liberate you, and next I will succeed Shakyamuni Buddha, and together with Fu Pumin, Manjusri Bodhisattva, Hui Ji Bodhisattva, Avalokitesvara Bodhisattva, He Chang, and Ananda, I will come to assist.' Therefore, the Mahaprajnaparamita Sutra says, 'There is a Bodhisattva who comes from Tushita Heaven, whose faculties are sharp and quickly corresponds with Prajna.' This refers to me.' After speaking, the Great Scholar sat in the lotus position and entered Nirvana, at the age of seventy-three. Soon after, Dharma Master Meng indeed arrived with the woven image of the Buddha and the bell.

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彌勒像及九乳鐘留鎮之。須臾不見。大士道具十餘事見在。晉天福九年甲辰六月十七日錢王遣使發塔。取靈骨一十六片紫金色及道具。乃府城南龍山建華寺置之。仍以靈骨塑其像。

衡岳慧思禪師武津人也。姓李氏。頂有肉髻牛行象視。少以慈恕聞于閭里。嘗夢梵僧勸出俗。乃辭親入道。及稟具常習坐日唯一食。誦法華等經滿千遍。又閱妙勝定經嘆禪那功德。遂發心尋友。時慧聞禪師有徒數百(聞禪師始因背手探藏。得中觀論發明禪理。此論即西天第十四祖龍樹大士所造。遂遙稟龍樹)乃往受法晝夜攝心坐夏。經三七日獲宿智通。倍加勇猛。尋有障起。四支緩弱不能行步。自唸曰。病從業。生業由心起。心源無起外境何狀。病業與身都如雲影。如是觀已顛倒想滅輕安如故。夏滿猶無所得。深懷慚愧放身倚壁。背未至間豁爾開悟。法華三昧最上乘門一念明達研練逾久前觀轉增。名行遠聞學侶日至。激勵無倦機感寔繁。乃以大小乘定慧等法隨根引喻。俾習慈忍行奉菩薩三聚戒。衣服率用布。寒則加之以艾。以北齊天保中領徒南邁。值梁孝元之亂。權止大蘇山。輕生重法者相與冒險而至填聚山林。師示眾曰。道源不遠性海非遙。但向己求莫從他覓。覓即不得得亦不真。偈曰。

頓悟心源開寶藏　　隱顯靈通現真相

【現代漢語翻譯】 現代漢語譯本：將彌勒佛像和九乳鐘留在那裡鎮守。一會兒就不見了。大士（菩薩的尊稱）的法器等十幾件東西還在。晉天福九年甲辰六月十七日，錢王派使者打開塔，取出靈骨十六片，呈紫金色，以及法器等物。於是在府城南面的龍山興建華寺來安置這些聖物。並且用靈骨塑造了彌勒佛像。

衡岳慧思禪師，武津人，姓李。頭頂有肉髻（佛像的特徵之一），走路像牛一樣穩重，看東西像大象一樣專注。從小就以慈悲寬容聞名鄉里。曾經夢見梵僧勸他出家。於是辭別父母，入道修行。受戒后，經常禪坐，每天只吃一頓飯。誦讀《法華經》等經典滿一千遍。又閱讀《妙勝定經》，讚歎禪定的功德。於是發心尋訪善知識。當時慧聞禪師有徒弟數百人（慧聞禪師最初是因為揹著手摸索，得到《中觀論》，從而發明禪理。《中觀論》是西天第十四祖龍樹大士所造，於是遙尊龍樹為師），於是前往慧聞禪師處接受佛法，日夜收攝身心，坐禪一個夏季（三個月）。經過三七（二十一）天，獲得了宿命通（能夠知曉過去世的能力）。更加勇猛精進。不久之後，出現了障礙，四肢無力，不能行走。他自己思念道：『疾病是由業力產生的，業力由心念而起。心源本來就沒有生起，外境又有什麼實在的形狀呢？疾病和身體都像雲影一樣虛幻不實。』這樣觀想之後，顛倒妄想消滅，身心輕安如初。一個夏季結束了，仍然沒有什麼特別的領悟，深感慚愧，於是放鬆身體靠在墻壁上。背部還沒有靠到墻壁，忽然之間開悟了。《法華三昧》是最上乘的法門，一念之間就明白了，研習的時間越久，之前的觀想就越加精進。他的名聲遠揚，前來學習的人絡繹不絕。他激勵學人從不懈倦，所感應到的機緣非常多。於是用大乘、小乘的禪定和智慧等佛法，隨著不同根器的眾生，用比喻來引導他們。使他們學習慈悲忍辱，奉行菩薩的三聚戒（攝律儀戒、攝善法戒、饒益有情戒）。衣服通常用粗布，寒冷的時候就加上艾草來保暖。在北齊天保年間，帶領徒弟向南遷移。正趕上樑孝元之亂，暫時停留在太蘇山。那些輕視生命而重視佛法的人，相互冒險前來，聚集在山林中。慧思禪師開示大眾說：『道源並不遙遠，性海並非難尋。只要向自己內心去尋求，不要從外在去尋找。向外尋找就找不到，即使找到了也不是真實的。』偈語說：

『頓悟心源，開啟寶藏，隱顯靈通，顯現真相。』

【English Translation】 English version: The Maitreya (Buddha of the Future) statue and the Nine-Nipple Bell were left there to guard the place. After a short while, they disappeared. More than ten items of the Bodhisattva's (an enlightened being) implements remained. On the 17th day of the sixth month of the Jia Chen year, the ninth year of the Jin Tianfu period, King Qian sent envoys to open the pagoda and retrieve sixteen pieces of sarira (relics), which were purple-gold in color, as well as the implements. Thereupon, the Huasi Temple was built on Dragon Mountain, south of the prefectural city, to enshrine these sacred objects. Furthermore, a statue of Maitreya was sculpted using the sarira.

Chan Master Huisi of Mount Heng, a native of Wujin, whose surname was Li. He had a fleshy protuberance on the crown of his head (one of the characteristics of a Buddha), walked steadily like an ox, and looked intently like an elephant. From a young age, he was known in his village for his compassion and forbearance. He once dreamed of a Brahmin monk advising him to renounce the world. Thereupon, he bid farewell to his parents and entered the path of practice. After receiving the precepts, he regularly practiced seated meditation, eating only one meal a day. He recited the Lotus Sutra and other scriptures a thousand times. He also read the Wonderful Samadhi Sutra, praising the merits of dhyana (meditation). Thereupon, he resolved to seek out virtuous friends. At that time, Chan Master Huiwen had several hundred disciples (Chan Master Huiwen initially discovered the Madhyamaka-karika (Treatise on the Middle Way) by groping behind his back, thereby elucidating the principles of Chan. This treatise was composed by the Fourteenth Patriarch of the Western Heaven, the Great Scholar Nagarjuna, so he remotely revered Nagarjuna as his teacher). Thereupon, he went to Chan Master Huiwen to receive the Dharma, concentrating his mind day and night, sitting in meditation for a summer retreat (three months). After three weeks (twenty-one days), he attained the power of knowing past lives (ability to know past lives). He became even more courageous and diligent. Soon after, obstacles arose, and his limbs became weak, making it impossible to walk. He reflected to himself: 'Illness arises from karma, and karma arises from the mind. If the source of the mind has no arising, what substantial form can external circumstances have? Illness and the body are both like illusory cloud shadows.' After contemplating in this way, his inverted thoughts vanished, and he felt as light and peaceful as before. At the end of the summer retreat, he still had no special realization, and feeling deeply ashamed, he relaxed his body and leaned against the wall. Before his back reached the wall, he suddenly awakened. The Lotus Samadhi is the supreme vehicle, and in a single thought, he understood it. The longer he studied it, the more profound his previous contemplation became. His fame spread far and wide, and those who came to learn from him were endless. He tirelessly encouraged his students, and the opportunities he encountered were numerous. Thereupon, he used the Dharma of Mahayana and Hinayana meditation and wisdom, using metaphors to guide beings according to their different capacities. He encouraged them to learn compassion and forbearance, and to uphold the three clusters of precepts of a Bodhisattva (the precepts of restraining evil, accumulating good, and benefiting sentient beings). His clothes were usually made of coarse cloth, and when it was cold, he added mugwort to keep warm. During the Tianbao period of the Northern Qi Dynasty, he led his disciples to migrate south. They encountered the rebellion of Emperor Xiaoyuan of Liang, and temporarily stayed at Mount Dasu. Those who valued the Dharma more than their lives risked their lives to come and gathered in the mountains and forests. Chan Master Huisi instructed the assembly, saying: 'The source of the Way is not far away, and the ocean of the nature is not difficult to find. Just seek within yourself, do not seek from the outside. If you seek from the outside, you will not find it, and even if you find it, it will not be real.' The verse says:

'Sudden enlightenment of the mind-source, opens the treasure trove, hidden and manifest spiritual powers, reveal the true appearance.'

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獨行獨坐常巍巍　　百億化身無數量 　縱合逼塞滿虛空　　看時不見微塵相 　可笑物兮無比況　　口吐明珠光晃晃 　尋常見說不思議　　一語標名言下當

又偈曰。

天不能蓋地不載　　無去無來無障礙 　無長無短無青黃　　不在中間及內外 　超羣出衆太虛玄　　指物傳心人不會

其他隨叩而應。以道俗所施造金字般若法華經。時眾請師講二經。隨文發解。覆命門人智顗代講。至一心具萬行有疑請決。師曰。汝所疑乃大品次第意耳。未是法華圓頓旨也。吾昔于夏中一念頓發諸法見前。吾既身證不勞致疑。顗即咨受法華行三七日得悟(顗即天臺教主智者大師。如下章出焉)陳光大元年六月二十三日自大蘇山將四十餘僧徑趣南嶽乃曰。吾寄此山止期十載。已后必事遠遊。吾前身曾履此處。巡至衡陽值一處林泉勝異。師曰。此古寺也。吾昔曾居俾掘之基址猶存。又指巖下曰。吾此坐禪賊斬吾首。尋得枯骸一聚。自此化道彌盛。陳主屢致慰勞供養目為大禪師。將欲順世謂門人曰。若有十人不惜身命。常修法華般舟唸佛三昧方等懺悔期于見證者。隨有所須吾自供給。如無此人吾即遠去矣。時眾以苦行事難無有答者。師乃屏眾泯然而逝。小師云辯號叫。師開目曰。汝是惡魔。吾將行矣。何驚動妨亂

【現代漢語翻譯】 現代漢語譯本 獨自行走獨自端坐，總是如此巍峨，百億化身，數量無盡。 即使聚集起來充滿整個虛空，觀看時也見不到微塵的形相。 可笑啊，這事物無法比擬，口中吐出明珠，光芒閃耀。 常常聽人說不可思議，一語點明，當下就能領會。

又說偈語：

天不能覆蓋，地不能承載，沒有來去，沒有阻礙。 沒有長短，沒有青黃，不在中間，也不在內外。 超越群體，超出大眾，太虛玄妙，指物傳心，人們不會。

其他問題，隨問隨答。因為道士俗人捐助建造金字《般若經》、《法華經》。當時大眾請慧思禪師講解這兩部經。慧思禪師就隨著經文來闡發解釋。又命令弟子智顗（zhì yǐ）代替他講解。智顗講到『一心具萬行』時，有疑問請求解答。慧思禪師說：『你所疑惑的，乃是《大品般若經》次第漸修的意旨罷了，還不是《法華經》圓頓教法的宗旨啊。我過去在夏天的一次禪定中，一念之間頓悟，諸法顯現在眼前。我已經親身證悟，不必再懷疑了。』智顗於是接受了《法華經》的修行方法，經過三個七天（二十一天）就開悟了（智顗就是天臺宗的教主智者大師，如下文將會提到）。陳光大元年六月二十三日，慧思禪師從大蘇山帶領四十多個僧人直接前往南嶽，於是說：『我寄居在這座山，預計十年。以後必定要遠遊。我前世曾經來過這裡。』巡視到衡陽，發現一處林泉，景色優美奇異。慧思禪師說：『這是古寺啊。我過去曾經住在這裡。』於是命令挖掘，寺廟的基址還存在。又指著巖石下面說：『我在這裡坐禪時，被賊人斬了首。』尋找后得到一堆枯骨。從此以後，慧思禪師教化眾生的事業更加興盛。陳朝的皇帝多次派人慰問，並提供供養，尊稱他為大禪師。慧思禪師將要圓寂時，對門人說：『如果能有十個人不惜身命，常常修習《法華經》、般舟三昧、唸佛三昧、方等懺悔，期望能夠證悟，那麼他們所需要的，我自然會供給。如果沒有這樣的人，我就要遠去了。』當時大眾認為苦行的事情很難做到，沒有人回答。慧思禪師於是避開眾人，安然圓寂。小沙彌云辯號啕大哭。慧思禪師睜開眼睛說：『你是惡魔。我將要走了，為何驚動妨礙？』

【English Translation】 English version Alone he walks, alone he sits, ever majestic; hundreds of billions of manifestations, countless in number. Even if gathered to fill the entire void, when you look, you cannot see the appearance of a mote of dust. How laughable, this thing is beyond comparison; from its mouth it spits forth bright pearls, their light shining brilliantly. Often heard said to be inconceivable; one word points it out, and you understand immediately.

Another verse says:

Heaven cannot cover it, earth cannot bear it; without going, without coming, without obstruction. Without long, without short, without green, without yellow; not in the middle, nor inside or outside. Surpassing the crowd, exceeding the masses, the Great Void profound; pointing at things, transmitting mind, people do not understand.

Other questions, he answered as they were asked. Because Daoists and laypeople donated to build golden-lettered Prajna Sutra (Wisdom Sutra) and Lotus Sutra (Saddharma Puṇḍarīka Sūtra). At that time, the assembly asked Master Huisi (慧思) to explain these two sutras. Master Huisi then expounded and explained according to the sutra texts. He also ordered his disciple Zhiyi (智顗) to lecture in his place. When Zhiyi lectured on 'One mind embodies ten thousand practices,' he had doubts and requested clarification. Master Huisi said, 'What you doubt is merely the gradual meaning of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), not the ultimate teaching of the Lotus Sutra. In the past, during a summer meditation, in one thought I suddenly awakened, and all dharmas appeared before me. I have already personally realized it, so there is no need to doubt.' Zhiyi then accepted the practice methods of the Lotus Sutra, and after three seven-day periods (twenty-one days), he attained enlightenment (Zhiyi is the founder of the Tiantai school, the Great Master Zhi Zhe, as will be mentioned in the following chapter). On the twenty-third day of the sixth month of the first year of the Guangda era of the Chen dynasty, Master Huisi led more than forty monks from Mount Dasu directly to Mount Nanyue, and then said, 'I will reside on this mountain for ten years. Afterwards, I will surely travel far. I have been here in a previous life.' While touring Hengyang, he discovered a forest spring with beautiful and unusual scenery. Master Huisi said, 'This is an ancient temple. I used to live here.' He then ordered them to excavate, and the temple's foundation still existed. He also pointed below a rock and said, 'When I was meditating here, I was beheaded by thieves.' After searching, they found a pile of dry bones. From then on, Master Huisi's work of teaching and transforming sentient beings became even more prosperous. The emperor of the Chen dynasty repeatedly sent people to express condolences and provide offerings, honoring him as the Great Zen Master. When Master Huisi was about to pass away, he said to his disciples, 'If there are ten people who do not spare their lives, constantly cultivate the Lotus Sutra, the Pratyutpanna Samadhi (般舟三昧), the Buddha Recitation Samadhi, and the Fangdeng Repentance, hoping to attain realization, then whatever they need, I will naturally provide. If there are no such people, then I will depart far away.' At that time, the assembly thought that the practice of asceticism was difficult to achieve, and no one answered. Master Huisi then avoided the crowd and passed away peacefully. The young novice Yunbian (云辯) wailed loudly. Master Huisi opened his eyes and said, 'You are a demon. I am about to leave, why are you disturbing and hindering me?'

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吾邪。癡人出去。言訖長往。時異香滿室。頂暖身軟顏色如常。即太建九年六月二十二日也。壽六十有四。凡有著述皆口授無所刪改。撰四十二字門兩卷。無諍行門兩卷。釋論玄隨自意安樂行次第禪要三智觀門等五部各一卷。並行於世。

天臺山修禪寺智者禪師智顗荊州華容人。姓陳氏。母徐氏。始娠夢香菸五色縈饒於懷。誕生之夕祥光燭于鄰里。幼有奇相膚不受垢。七歲入果愿寺。聞僧誦法華經普門品即隨念之。忽自憶記七卷之文宛如宿習。十五禮佛像誓志出家。恍焉如夢見大山臨海際峰頂有僧招手。復接入一伽藍云。汝當居此。汝當終此。十八喪二親。于果愿寺依僧法緒出家。二十進具。陳天嘉元年謁光州大蘇山慧思禪師。思一見乃謂曰。昔靈鷲同聽法華經。今復來矣。即示以普賢道場。說四安樂行。師入觀三七日。身心豁然定慧融會。宿通潛發唯自明瞭。以所悟白思。思曰。非汝弗證非吾莫識。此乃法華三昧前方便初旋陀羅尼也。縱令文字之師千萬不能窮汝之辯。汝可傳燈。莫作最後斷佛種人。師既承印可。太建元年禮辭住金陵闡化。凡說法不立文字。以辯才故晝夜無倦。七年乙未謝遣徒眾隱天臺山佛隴峰。有定光禪師先居此峰。謂弟子曰。不久當有善知識領徒至此。俄爾師至。光曰。還憶疇昔舉手招引

【現代漢語翻譯】 現代漢語譯本：『我是邪惡之人。』說完這句話，癡人便離開了。他離開后，房間里充滿了奇異的香味。他的頭頂溫暖，身體柔軟，臉色如常。那是在太建九年六月二十二日。他享年六十四歲。他所有的著作都是口述的，沒有經過任何刪改。他撰寫了《四十二字門》兩卷、《無諍行門》兩卷、《釋論玄隨自意安樂行》、《次第禪要》、《三智觀門》等五部，每部各一卷，都在世間流傳。

天臺山修禪寺的智者禪師智顗（Zhiyi）（智慧）是荊州華容人，姓陳。他的母親徐氏，懷孕時夢見五彩的香菸縈繞在懷中。他出生的晚上，祥光照亮了鄰里。他從小就相貌奇特，面板不受污垢。七歲時，他進入果愿寺，聽到僧人誦讀《法華經·普門品》，就能跟著唸誦。他忽然回憶起七卷經文，就像是前世的習慣一樣。十五歲時，他禮拜佛像，發誓要出家。恍惚間，他夢見一座大山臨近海邊，山頂上有僧人向他招手。僧人又把他接入一座伽藍（Sangharama）（寺院），說：『你應當住在這裡，你應當終老在這裡。』十八歲時，他失去了雙親，在果愿寺依止僧人法緒出家。二十歲時，他受了具足戒。陳天嘉元年，他拜訪了光州大蘇山的慧思（Huisi）禪師。慧思禪師一見到他就說：『過去在靈鷲山（Vulture Peak）一起聽聞《法華經》，現在又來了。』於是就向他指示普賢道場，講解四安樂行。智顗禪師入觀三七日（二十一天），身心豁然開朗，定慧融會，宿世的智慧潛發，只有他自己明白。他把所悟到的告訴慧思禪師。慧思禪師說：『不是你，就不能證得；不是我，就不能認識。這乃是《法華三昧》的前方便，最初的旋陀羅尼（Dharani）（總持）。縱然有千萬個文字之師，也不能窮盡你的辯才。你可以傳燈，不要做最後斷絕佛種的人。』智顗禪師接受了慧思禪師的印可。太建元年，他告別慧思禪師，住在金陵弘揚佛法。他講法不立文字，憑藉辯才，晝夜不停。太建七年乙未，他遣散徒眾，隱居在天臺山的佛隴峰。有定光（Dingguang）禪師先前居住在這個山峰上，他對弟子們說：『不久將會有善知識帶領徒眾來到這裡。』不久，智顗禪師就到了。定光禪師說：『還記得過去舉手招引你的情景嗎？』

【English Translation】 English version: 'I am evil.' After saying this, the foolish man departed. After his departure, the room was filled with a strange fragrance. His crown was warm, his body soft, and his complexion as usual. This was on the twenty-second day of the sixth month of the ninth year of the Taijian era. He lived to be sixty-four years old. All of his writings were dictated and not revised in any way. He composed two volumes of 'The Forty-Two Syllable Gate (Sìshí'èr Zì Mén),' two volumes of 'The Gate of Non-Contention Practice (Wú Zhēng Xíng Mén),' and five other works, each in one volume: 'Explanation and Commentary on the Profound Meaning of the Spontaneous Practice of Peaceful and Joyful Conduct (Shìlùn Xuán Suí Zìyì Ānlè Xíng),' 'The Sequential Essentials of Dhyana (Cìdì Chán Yào),' and 'The Gate of the Three Wisdom Contemplations (Sān Zhì Guān Mén),' which are all circulated in the world.

The Zhiyi (智顗) (Wisdom) Meditation Master, of the Chan Monastery of Mount Tiantai, was a native of Huarong in Jingzhou, with the surname Chen. His mother, Xu, dreamed when she was pregnant that five-colored fragrant smoke encircled her womb. On the night of his birth, auspicious light illuminated the neighborhood. From a young age, he had a remarkable appearance, and his skin was not susceptible to dirt. At the age of seven, he entered the Guoyuan Monastery. When he heard the monks reciting the 'Universal Gate Chapter' of the Lotus Sutra, he could follow along. Suddenly, he recalled the seven volumes of the text as if it were a past habit. At the age of fifteen, he prostrated before the Buddha image and vowed to leave home. In a daze, he dreamed of a large mountain near the sea, with a monk on the summit beckoning to him. The monk then led him into a Sangharama (伽藍) (monastery), saying, 'You should live here; you should end your life here.' At the age of eighteen, he lost both parents and left home at the Guoyuan Monastery, relying on the monk Faxu. At the age of twenty, he received the full precepts. In the first year of the Tianjia era of the Chen dynasty, he visited the Chan Master Huisi (慧思) of Mount Dasu in Guang Prefecture. Upon seeing him, Huisi said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak (靈鷲山); now you have come again.' He then pointed out the Samantabhadra (普賢) (Universal Worthy) Bodhimanda (道場) (place of enlightenment) and explained the Four Peaceful Practices. Zhiyi entered contemplation for three seven-day periods (twenty-one days), and his body and mind were suddenly enlightened, his samadhi (定) (concentration) and prajna (慧) (wisdom) merged, and his past wisdom was awakened, which only he himself understood. He told Huisi what he had realized. Huisi said, 'If it were not you, you could not have attained it; if it were not me, I could not have recognized it. This is the preliminary expedient of the Lotus Samadhi, the initial Dharani (陀羅尼) (mantra) of revolution. Even if there were ten thousand teachers of words, they could not exhaust your eloquence. You can transmit the lamp; do not be the last person to cut off the Buddha-seed.' Zhiyi received Huisi's approval. In the first year of the Taijian era, he bid farewell to Huisi and lived in Jinling, propagating the Dharma. He did not establish words in his teachings, and relying on his eloquence, he was tireless day and night. In the seventh year of the Taijian era, he dismissed his disciples and went into seclusion on Mount Tiantai, at the Folong Peak. The Chan Master Dingguang (定光) had previously lived on this peak. He said to his disciples, 'Soon, a good knowing advisor will lead his disciples here.' Soon, Zhiyi arrived. Dingguang said, 'Do you still remember the scene of beckoning you in the past?'

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時否。師即悟禮像之徴悲喜交懷。乃執手共至庵所。其夜聞空中鐘磬之聲。師曰。是何祥也。光曰。此是犍稚集僧得住之相。此處金地吾已居之。北峰銀地汝宜居焉開山。后宣帝建修禪寺。割始豐縣租以充眾費。及隋煬帝請師受菩薩戒。師為帝立法名號總持。帝乃號師為智者。師常謂。法華為一乘妙典。蕩化城之執教。釋草菴之滯情。開方便之權門。示真實之妙理。會眾善之小行。歸廣大之一乘。遂出玄義。曰釋名辨體明宗論用判教相之五重也。名則法喻齊舉。謂一乘妙法即眾生本性。在無明煩惱不為所染。如蓮華處於淤泥而體常凈。故以為名。此經開權顯實廢權立實會權歸實。如蓮之華有含容開落之義。華之蓮有隱現成實之義。亦謂從本垂跡因跡顯本。夫經題不越法喻人。單復具足凡七種(單三複三具足一)攝一切名。妙法蓮華即復之一也(法譬為復)名以召體。體即實相。謂一切相離實相無體故。宗則一乘因果。開示悟入佛之知見可尊尚故。用則力用。以開廢會之義有其力故。然後判教相者。以如來一代之說。總判為五時八教。五時者。一佛初成道為上根菩薩說華嚴時。二為小機說阿含時。三彈偏折小嘆大褒圓說方等時。四蕩相遣執說般若時。五會權歸實。授三乘人及一切眾產生佛記。說法華涅槃時。八教者。謂

化儀四教即頓漸秘密不定也。化法四教即藏(生滅四諦)通(無生)別(無量)圓也(無作四諦唯法華圓理。乃至治生產業一色一香無非實相)該三世如來所演罄殫其致(四正三接廣如本教)舍此皆魔說故。教理既明。非觀行無以復性。乃依一心三諦之理(真俗中)示三止三觀。一一觀心念念不可得。先空次假后中。離二邊而觀一心如雲外之月者。此乃別教之行相也。嘗云。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。故一中一切中無假無空而不中。空假亦爾。即圓教之行相。如摩醯首羅天之三目。非縱橫並別故(第十四祖龍樹菩薩偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。斯與楞嚴圓覺經說奢摩他三摩缽底禪那三觀。名目雖殊其致一也。達磨大師以心傳心不滯名數。直為上上根智俾忘筌忘意故。與此教同而不同。智者禪師窮理盡性備足之門故。與禪宗異而非異也)三觀圓成法身不素。即免同貧子也。尚盧學者昧於修性或墮偏執故。復創六即之義以絕斯患。一理即佛者。十法界眾生下至蟭螟同稟妙性。從本以來常住清凈覺體圓滿一理齊平故(執名相者不信即心即佛。睹此而生信也)二名字即佛者。雖理性坦平。而隨流者日用不知。必假言教外熏得聞名字。生信發解故(起信論云。以

【現代漢語翻譯】 現代漢語譯本 化儀四教指的是頓、漸、秘密、不定四種教化方式。化法四教指的是藏教（生滅四諦）、通教（無生）、別教（無量）和圓教（無作四諦，唯有《法華經》闡述圓滿的道理，乃至治理生產、從事產業，一色一香無不是實相）。這涵蓋了三世如來所演說的全部內容，窮盡了其中的精髓（四正三接等內容廣泛地記載於本教之中）。捨棄這些，其餘的都是魔的說法。教理既然已經明白，如果不行觀行就無法恢復本性。於是依據一心三諦的道理（真諦、俗諦、中諦），開示三種止和三種觀。一一觀照內心，唸唸不可得，先空、次假、后中，離開二邊而觀照一心，就像云外的月亮一樣。這便是別教的行相。曾經說過，破除一切迷惑沒有比空更徹底的，建立一切法沒有比假更殊勝的，究竟一切性沒有比中更偉大的。所以，一中一切中，沒有假沒有空而不中；空假也是如此。這就是圓教的行相，如同摩醯首羅天（Maheśvara，大自在天）的三隻眼睛，不是縱橫並列的差別。（第十四祖龍樹菩薩（Nāgārjuna）的偈頌說：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』這與《楞嚴經》、《圓覺經》所說的奢摩他（Śamatha，止）、三摩缽底（Samāpatti，等持）、禪那（Dhyāna，禪那）三種觀，名稱雖然不同，但道理是一樣的。達磨大師（Bodhidharma）以心傳心，不拘泥於名相，直接為上上根器的人，讓他們忘掉捕魚的竹簍和魚的意思。與此教相同而又不同。智者禪師（Zhiyi）窮究事理，完備充足的法門，與禪宗不同而又沒有不同。）三種觀圓滿成就，法身就不會是空虛的，就可以免於成為貧窮的人。尚且擔心學習的人不明白修性，或者陷入偏頗的執著，所以又創立了六即的意義，來杜絕這種禍患。一、理即佛（Principle Identity Buddha）：十法界的眾生，下至極小的昆蟲，都同樣稟賦著妙性，從本來以來，常住清凈的覺悟本體圓滿，一理平等。（執著于名相的人不相信即心即佛，看到這個而生起信心。）二、名字即佛（Name Identity Buddha）：雖然理性坦然平等，但是隨波逐流的人每天都在用，卻不知道。必須藉助言教從外部熏習，聽到名字，生起信心，發起理解。

【English Translation】 English version The Four Teachings of Transformation refer to the sudden, gradual, secret, and indefinite methods of teaching. The Four Teachings of Dharma refer to the Tripitaka Teaching (Four Noble Truths of arising and ceasing), the Shared Teaching (no arising), the Distinct Teaching (immeasurable), and the Perfect Teaching (Four Noble Truths of no action, only the 'Lotus Sutra' elucidates the perfect principle, even managing production and engaging in industries, every color and every fragrance is none other than the true reality). This encompasses all that the Tathagatas of the three times have expounded, exhausting its essence (the Four Right Exertions and Three Receptions are extensively recorded in the original teachings). Abandoning these, the rest are all the sayings of demons. Since the doctrine is already clear, if one does not practice contemplation, one cannot restore one's original nature. Therefore, based on the principle of the Three Truths of One Mind (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way), three kinds of cessation and three kinds of contemplation are taught. Contemplating the mind one by one, each thought is unattainable, first emptiness, then provisional existence, then the middle way, leaving the two extremes and contemplating the one mind, like the moon outside the clouds. This is the characteristic of the Distinct Teaching. It has been said that there is nothing more thorough than emptiness to break all delusions, nothing more excellent than provisional existence to establish all dharmas, and nothing greater than the middle way to ultimately realize all natures. Therefore, in one middle, everything is middle, there is no provisional existence and no emptiness that is not middle; emptiness and provisional existence are also like this. This is the characteristic of the Perfect Teaching, like the three eyes of Maheśvara (Great Lord of the World), not the difference between vertical, horizontal, and parallel. (The verse of the Fourteenth Patriarch Nāgārjuna (Nāgārjuna) says: 'The dharma that arises from conditions, I say is emptiness, it is also called provisional name, it is also called the meaning of the Middle Way.' This and the Śamatha (cessation), Samāpatti (concentration), and Dhyāna (meditation) three contemplations mentioned in the 'Śūraṅgama Sutra' and the 'Perfect Enlightenment Sutra', although the names are different, the principles are the same. Bodhidharma (Bodhidharma) transmitted mind to mind, not adhering to names and numbers, directly for those with superior roots, so that they forget the bamboo basket for catching fish and the meaning of the fish. It is the same as this teaching and yet different. Chan Master Zhiyi (Zhiyi) thoroughly investigates principles, the complete and sufficient Dharma gate, is different from Zen Buddhism and yet not different.) The three contemplations are perfectly accomplished, and the Dharmakāya will not be empty, and one can avoid becoming a poor person. Still worried that those who study do not understand cultivating nature, or fall into biased attachments, so he created the meaning of the Six Identities to eliminate this trouble. First, Principle Identity Buddha (Principle Identity Buddha): Sentient beings in the ten dharma realms, down to the smallest insects, are equally endowed with wonderful nature, from the beginning, the permanent and pure enlightened essence is complete, and the principle is equal. (Those who are attached to names and appearances do not believe that the mind is the Buddha, and seeing this gives rise to faith.) Second, Name Identity Buddha (Name Identity Buddha): Although the rational nature is calm and equal, those who follow the current use it every day, but do not know it. It is necessary to use verbal teachings to be熏習 from the outside, hear the name, give rise to faith, and initiate understanding.

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有忘想心故。能知名義。自此已下簡暗證者)三觀行即佛者。既聞名開解。要假前之三觀而返源故(圓教外凡也。圓觀五陰為不思議境。即五品位。大師示居此位。別教十信及藏通教。皆名資糧位)四相似即佛者。觀行功深發相似用故(內凡也圓伏無明入十信鐵輪位。不斷見思惑。至七信以去見思惑自隕得六根清凈。如經云。父母所生眼悉見三千界云云。思大禪師示居此位。若別教乃地前三十心也。藏通皆名加行位。楞嚴經唯識論三十心后。別立四加行。名位雖同詮旨迥異。惟通悟者善巧融會)五分真即佛者。三心開發得真如用。位位增勝故(發圓初住即銅輪位也。如龍女一念成佛現百界身。從此轉勝至等覺位。凡四十一心盡目真因。分位雖殊圓理無別。若別教即名十地。藏通皆言見道位)六究竟即佛者。無明永盡覺心圓極證無所證故(妙覺也。起信云。始本不二名究竟覺。仁王名寂滅上忍也。別教權佛攝。對圓行第二位耳。藏通二教佛可知)如上六位既皆即佛(不屈不濫)通具法報化三身為正(三寶三德屬對交絡。乃至十種三法含攝無遺。偈云。道識性般若。菩提大乘身。涅槃三寶德。一一皆三法)隨居四土為依。四土者。一常寂光(法性土也。法身居之身土相稱)二實報無障礙(攝二受用也。自受用土報佛自居。

【現代漢語翻譯】 現代漢語譯本 有忘想心故。能知名義。自此已下簡暗證者)三觀行即佛者。既聞名開解。要假前之三觀而返源故(圓教外凡也。圓觀五陰為不思議境。即五品位。大師示居此位。別教十信及藏通教。皆名資糧位)四相似即佛者。觀行功深發相似用故(內凡也圓伏無明入十信鐵輪位。不斷見思惑。至七信以去見思惑自隕得六根清凈。如經云。父母所生眼悉見三千界云云。思大禪師示居此位。若別教乃地前三十心也。藏通皆名加行位。楞嚴經唯識論三十心后。別立四加行。名位雖同詮旨迥異。惟通悟者善巧融會)五分真即佛者。三心開發得真如用。位位增勝故(發圓初住即銅輪位也。如龍女一念成佛現百界身。從此轉勝至等覺位。凡四十一心盡目真因。分位雖殊圓理無別。若別教即名十地。藏通皆言見道位)六究竟即佛者。無明永盡覺心圓極證無所證故(妙覺也。起信云。始本不二名究竟覺。仁王名寂滅上忍也。別教權佛攝。對圓行第二位耳。藏通二教佛可知)如上六位既皆即佛(不屈不濫)通具法報化三身為正(三寶三德屬對交絡。乃至十種三法含攝無遺。偈云。道識性般若。菩提大乘身。涅槃三寶德。一一皆三法)隨居四土為依。四土者。一常寂光(法性土也。法身居之身土相稱)二實報無障礙(攝二受用也。自受用土報佛自居。

【English Translation】 English version Because of the mind of delusion, one can know names and meanings. (From here onwards, it simplifies those who attain enlightenment obscurely.) 'Three Contemplations Practice is Buddha' means that having heard the name and gained understanding, one must rely on the preceding Three Contemplations to return to the source. (This refers to the outer ordinary person in the Perfect Teaching [Yuan Jiao]. Contemplating the five skandhas [Wuyin] as an inconceivable realm corresponds to the Five Grades [Wupin Wei]. The Great Master [Dashi] demonstrated residing in this position. The Ten Faiths [Shixin] of the Distinct Teaching [Bie Jiao], as well as the Teachings of the Tripitaka [Zang Jiao] and Shared Teaching [Tong Jiao], are all called the Stage of Accumulation of Provisions [Ziliang Wei].) 'Four: Similar to Buddha' means that the effort of contemplation and practice deeply develops similar functions. (This refers to the inner ordinary person who subdues ignorance and enters the Iron Wheel Position [Tielun Wei] of the Ten Faiths. Without cutting off the delusions of views and thoughts [Jian Si Huo], by the Seventh Faith [Qixin], the delusions of views and thoughts naturally diminish, and one attains purity of the six senses. As the sutra says, 'The eyes born of parents can see the three thousand worlds,' etc. The Great Master Si [Si Dashi] demonstrated residing in this position. In the Distinct Teaching, this corresponds to the thirty minds before the ground [Diqian Sanshi Xin]. The Tripitaka and Shared Teachings are both called the Stage of Application [Jiaxing Wei]. The Shurangama Sutra [Lengyan Jing] and the Treatise on Consciousness-Only [Weishi Lun] establish four applications after the thirty minds, although the names of the positions are the same, the meanings are vastly different. Only those who are thoroughly enlightened can skillfully integrate them.) 'Five: Partial Realization is Buddha' means that the three minds are developed, and one attains the function of True Thusness [Zhenru], with each position increasing in excellence. (Developing the initial Abode [Chuzhu] of the Perfect Teaching corresponds to the Bronze Wheel Position [Tonglun Wei]. Like the Dragon Girl [Longnu] who instantly becomes a Buddha and manifests hundreds of worlds. From this, it progresses to the Equal Enlightenment Position [Dengjue Wei]. All forty-one minds exhaust the true cause. Although the positions are different, the perfect principle is without distinction. In the Distinct Teaching, this is called the Ten Grounds [Shidi]. The Tripitaka and Shared Teachings both speak of the Stage of Seeing the Path [Jian Dao Wei].) 'Six: Ultimate is Buddha' means that ignorance is completely exhausted, the mind of enlightenment is perfectly complete, and one attains the realization of nothing to be realized. (This is the Wonderful Enlightenment [Miaojue]. The Awakening of Faith [Qixin] says, 'The beginning and the original are not two, called Ultimate Enlightenment.' The Benevolent Kings Sutra [Renwang Jing] calls it the Supreme Endurance of Quiescence [Jimie Shangren]. This is included in the provisional Buddha of the Distinct Teaching, corresponding to the second position of the Perfect Practice. The Buddhas of the Tripitaka and Shared Teachings are knowable.) The above six positions are all 'is Buddha' (without being bent or excessive), universally possessing the Three Bodies of Dharma, Reward, and Transformation [Fa Bao Hua San Shen] as the correct (The Three Jewels [Sanbao] and Three Virtues [Sande] are paired and intertwined, even including the ten kinds of three dharmas without omission. The verse says, 'The path, knowledge, and nature are prajna [Bore]. Bodhi [Puti] is the body of the Great Vehicle [Dasheng]. Nirvana [Nipan] is the virtue of the Three Jewels, each of which is three dharmas.') They reside in the Four Lands as their basis. The Four Lands are: 1. The Land of Eternal Tranquility and Light [Changjiguang] (the land of Dharma-nature [Faxing Tu]. The Dharma-body [Fashen] resides there, with the body and land corresponding to each other.) 2. The Land of Reward without Obstacles [Shibaowuzhangai] (including the two enjoyments. The land of self-enjoyment is where the Reward Buddha [Baofo] resides.

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他受用土登地菩薩所居)三方便有餘。四凈穢同居(併爲應化土也。地前菩薩二乘凡夫所居)其實則非身非土無優無劣。為對機故假說身土而分優劣。師得身土互融權實無礙故。三十餘年晝夜宣演。生四種益具四悉檀(悉遍也。檀翻名施。禪師之法遍施有情隨根得益如雲。世界悉檀生歡喜益云云)門人灌頂日記萬言而編結之。總目為天臺教。別即分諸部類。(法華玄義文句大小止觀金光明仁王凈名涅槃諸觀章十六觀經等及四教禪門凡百餘軸)歷代付授盛于江淅。隋開皇十七年十一月十七日帝遣使詔師。將行乃告門人曰。吾今往而不返。汝等當成就佛隴南寺一依我圖。侍者曰。若非師力豈能成辦。師曰。乃是王家所辦。汝等見之吾不見也(師初欲建寺于石橋。禪寂見三神人。皂幘絳衣從一老僧。謂師曰。若欲造寺今非其時。三國成一當有大力施主與師造寺。寺成國即清。宜號為國清。言訖不見。開皇十八年帝遣司馬王弘入山依圖造寺。方應前志)師二十一日到剡東石城寺百尺石像前不進。至二十四日顧侍者曰。觀音來迎不久應去。時門人智朗請曰。不審何位何生。師曰。吾不領眾必凈六根捐己利他獲預五品耳(五品弟子。即法華三昧前方便之位。與思大禪師昔語冥符)命筆作觀心偈。唱諸法門綱要訖。趺坐而逝。壽六十

。臘四十。弟子等迎歸佛隴巖。大業元年九月煬帝巡幸準海。遣使送弟子智璪及題寺額入山赴師忌齋。到日集僧開石室唯睹空榻。時會千僧至忽剩一人。咸謂師化身來受國供。師始受禪教終乎滅度。常披一壞衲冬夏不釋。來往居天臺山二十二年。建造大道場一十二所。國清最居其後。及荊州玉泉寺等共三十六所。度僧一萬五千人。寫經一十五藏。造金銅塑畫像八十萬尊。事蹟甚廣如本傳。

泗州僧伽大師者。世謂觀音大士應化也。推本則過去阿僧祇殑伽沙劫值觀世音如來。從三慧門而入道。以音聲為佛事。但以此土有緣之眾乃謂大師自西國來。唐高宗時至長安洛陽。行化歷吳楚間。手執楊枝混于緇流。或問師何姓。即答曰。我姓何。又問師是何國人。師曰。我何國人。尋于泗上欲構伽藍因宿。州民賀跋氏舍所居。師曰。此本為佛宇。令掘地果得古碑。云香積寺。即齊李龍建所創。又獲金像眾謂然燈如來。師曰。普光王佛也。因以為寺額。景龍二年中宗遣使迎大師至輦轂深加禮異。命住大薦福寺。帝及百官咸稱弟子。與度慧儼慧岸木叉三人。御書寺額(普光王寺)三年三月三日大師示滅。敕令就薦福寺漆身起塔。忽臭氣滿城。帝祝送師歸臨淮。言訖異香騰馥。帝問萬回曰。僧伽大師是何人耶。曰觀音化身耳。乾符

【現代漢語翻譯】 臘月初四十日，弟子們在佛隴巖迎接智顗大師歸來。大業元年九月，隋煬帝巡幸淮海，派遣使者送弟子智璪以及題寫寺額的匾額入山，參加智顗大師的忌齋。到達之日，聚集僧眾打開石室，只見空空的禪榻。當時聚集了上千僧人，忽然少了一個人。大家都說智顗大師化身前來接受國家的供養。智顗大師開始接受禪教，最終圓寂。他常年披著一件破舊的衲衣，冬夏都不脫下。他往來居住在天臺山二十二年，建造大道場一十二所，其中以國清寺最為著名。以及荊州玉泉寺等，總共三十六所。度化僧人一萬五千人，書寫佛經一十五藏，建造金銅塑像八十萬尊。他的事蹟非常廣泛，詳見本傳。

泗州僧伽大師，世人認為他是觀音大士的應化。追溯本源，則是過去阿僧祇殑伽沙劫（無數個恒河沙劫）時值觀世音如來。從三慧門（聞思修三慧）而入道，以音聲作為佛事。只是因為此土有緣的眾生，才說大師是從西國而來。唐高宗時期，僧伽大師來到長安、洛陽，在吳楚一帶游化。他手執楊枝，混跡于僧侶之中。有人問大師姓什麼，他就回答說：『我姓何。』又問大師是哪個國家的人，大師說：『我是何國人。』後來在泗州想要建造伽藍（寺廟），因為寄宿，州民賀跋氏捨棄所居住的地方。大師說：『這裡本來就是佛宇。』於是令人挖掘地面，果然得到古碑，上面寫著『香積寺』，是齊朝李龍建造的。又獲得金像，眾人都認為是然燈如來。大師說：『是普光王佛。』因此以此作為寺廟的名稱。景龍二年，唐中宗派遣使者迎接大師到輦轂（京城），對他非常禮遇，命他住在薦福寺。皇帝以及百官都自稱弟子，併爲慧儼、慧岸、木叉三人剃度。皇帝御筆題寫寺額（普光王寺）。三年三月初三，大師示寂。皇帝下令在薦福寺漆身起塔。忽然臭氣瀰漫全城。皇帝祝願送大師歸臨淮，說完之後，異香騰起。皇帝問萬回說：『僧伽大師是什麼人？』萬回說：『是觀音的化身啊。』乾符

【English Translation】 On the fortieth day of the twelfth month, the disciples welcomed back Master Zhiyi to Folong Rock. In the ninth month of the first year of the Daye era (of the Sui Dynasty), Emperor Yang of Sui toured the Huaihai region and sent an envoy to deliver the disciple Zhizhao and a plaque with the temple's name to the mountain to attend Master Zhiyi's memorial service. On the day of arrival, the assembled monks opened the stone chamber and saw only an empty meditation seat. At that time, a thousand monks gathered, and suddenly one person was missing. Everyone said that Master Zhiyi had manifested to receive the nation's offerings. Master Zhiyi began receiving Chan teachings and ultimately passed away. He always wore a worn-out patched robe, never taking it off in winter or summer. He resided on Mount Tiantai for twenty-two years, building twelve great monasteries, with Guoqing Temple being the most famous among them. Along with Yuquan Temple in Jingzhou and others, there were a total of thirty-six monasteries. He ordained 15,000 monks, transcribed fifteen collections of scriptures, and created 800,000 gold, bronze, and clay statues. His deeds are very extensive, as detailed in his biography.

The Sangha Master of Sizhou is regarded by the world as an incarnation of the Bodhisattva Avalokiteshvara (Guanyin Dashi). Tracing back to the origin, he was the Tathagata Avalokiteshvara during countless kalpas (Asamkhya-ganga-sandhi-kalpas). He entered the path through the three wisdom doors (Tri-vidya: Sravana-maya-prajna, Cinta-maya-prajna, Bhavana-maya-prajna), using sound as his Buddha-work. It is only because the sentient beings of this land have affinity that they say the Master came from the Western Regions. During the reign of Emperor Gaozong of the Tang Dynasty, Sangha Master came to Chang'an and Luoyang, traveling and transforming among Wu and Chu. He held a willow branch in his hand, mingling among the monks. Someone asked the Master what his surname was, and he replied, 'My surname is He.' They asked again what country the Master was from, and the Master said, 'I am from He country.' Later, in Sizhou, he wanted to build a Sangharama (monastery), and because he stayed overnight, a local resident named He Ba gave up his residence. The Master said, 'This was originally a Buddha's abode.' So he ordered people to dig the ground, and they indeed found an ancient stele, which read 'Xiangji Temple,' founded by Li Long of the Qi Dynasty. They also obtained a golden statue, and everyone thought it was the Dipankara Tathagata (Randeng Rulai). The Master said, 'It is the Prabhutaratna Buddha (Puguangwang Fo).' Therefore, this was used as the name of the temple. In the second year of Jinglong, Emperor Zhongzong of the Tang Dynasty sent an envoy to welcome the Master to the capital (Lian Gu), treating him with great respect and ordering him to reside in Jianfu Temple. The emperor and all the officials called themselves disciples and ordained Huiyan, Huian, and Moxa. The emperor personally inscribed the temple's name (Puguangwang Temple). On the third day of the third month of the third year, the Master passed away. The emperor ordered that his body be lacquered and a pagoda be built in Jianfu Temple. Suddenly, a foul odor filled the city. The emperor prayed to send the Master back to Linhuai, and after he finished speaking, a strange fragrance arose. The emperor asked Wanhui, 'Who is Sangha Master?' Wanhui said, 'He is an incarnation of Avalokiteshvara.' Qianfu

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中謚證聖大師。皇朝太平興國中太宗皇帝重創浮圖壯麗超絕。

萬回法雲公者。虢州閿鄉人也。姓張氏。唐貞觀六年五月五日生始在弱齡嘯傲如狂鄉黨莫測。一日令家人灑掃云。有勝客來。是日三藏玄奘自西國還訪之。公問印度風境瞭如所見。奘作禮圍繞稱是菩薩。有兄萬年久征遼左。母程氏思其音信。公曰。此甚易爾。乃告母而往至暮而還。及持到書鄰里驚異。有龍興寺沙門大明少而相狎。公來往明師之室。屬有正諫大夫明崇儼夜過寺。見公左右神兵侍衛崇儼駭之。詰旦言與明師。復厚施金繒作禮而去。咸亨四年高宗召入內。時有扶風僧蒙澒者。甚多靈蹟。先在內每曰。回來回來。及公至又曰。替到當去。迨旬日而澒卒。景雲二年辛亥十二月八日師卒于長安醴泉里。壽八十。時異香氤氳舉體柔軟。制贈司徒虢國公喪事官給。三年正月十五日窆于京西香積寺。

天臺豐干禪師者。不知何許人也。居天臺山國清寺。剪髮齊眉衣布裘。人或問佛理。止答隨時二字。嘗誦唱道歌乘虎入松門。眾僧驚畏。本寺廚中有二苦行。曰寒山子拾得。二人執爨終日晤語。潛聽者都不體解。時謂風狂子。獨與師相親。一日寒山問。古鏡不磨如何照燭。師曰。冰壺無影像猿猴探水月。曰此是不照燭也更請師道。師曰。萬德不將來

【現代漢語翻譯】 現代漢語譯本： 中謚證聖大師。在皇朝太平興國年間，太宗皇帝重新建造了壯麗超絕的佛寺。 萬回法雲公，是虢州閿鄉人，姓張氏。生於唐貞觀六年五月五日。年少時就放蕩不羈，行為怪異，鄉里的人都無法理解。有一天，他讓家人灑掃庭院，說：『有貴客要來。』當天，三藏玄奘從西域返回，拜訪了他。萬回法雲公詢問印度的風土人情，玄奘如同親眼所見一般回答。玄奘向他行禮，稱他是菩薩。萬回法雲公有個哥哥叫萬年，長期在遼左征戰。他的母親程氏思念他的音信。萬回法雲公說：『這很容易。』於是告訴母親后就去了，傍晚就回來了，並且帶回了書信，鄰里都感到驚異。龍興寺的沙門大明，年輕時就與萬回法雲公相熟。萬回法雲公經常出入大明的住所。恰逢正諫大夫明崇儼夜晚經過寺廟，看見萬回法雲公左右有神兵侍衛，明崇儼感到震驚。第二天早上，他把這件事告訴了大明，又贈送了豐厚的金銀，行禮后離去。咸亨四年，高宗皇帝召見萬回法雲公入宮。當時有個扶風的僧人蒙澒（Meng Hong），有很多靈異事蹟，先前在宮中，每天都說：『回來，回來。』等到萬回法雲公到了之後，又說：『代替到了，應當離去。』過了十天，蒙澒就去世了。景雲二年辛亥十二月八日，萬回法雲公在長安醴泉里去世，享年八十歲。去世時異香瀰漫，身體柔軟。皇帝下令追贈他為司徒、虢國公，喪事由官府供給。三年正月十五日，安葬在京西香積寺。 天臺豐干禪師，不知道是哪裡人。居住在天臺山國清寺。剪著齊眉的頭髮，穿著粗布衣服。有人問他佛理，他只回答『隨時』二字。曾經吟唱道歌，騎著老虎進入松門。眾僧都感到驚恐畏懼。本寺廚房裡有兩個苦行僧，叫做寒山子（Hanshanzi）、拾得（Shide）。兩人負責做飯，整天交談，偷偷聽的人都不能理解。當時人們稱他們為瘋癲之人。只有豐干禪師與他們親近。有一天，寒山子問：『古鏡不磨，如何照燭？』豐干禪師說：『冰壺沒有影像，猿猴探取水中的月亮。』寒山子說：『這是不照燭啊，請禪師再說。』豐干禪師說：『萬德不將來。』

【English Translation】 English version: The Great Master Zhong Shi Zheng Sheng. During the Taiping Xingguo period of the imperial dynasty, Emperor Taizong rebuilt the Buddhist temple, making it magnificent and unparalleled. Wan Hui Fayun Gong (Lord Wan Hui Fayun) was a native of Wenxiang in Guo Prefecture, with the surname Zhang. He was born on the fifth day of the fifth month of the sixth year of the Zhenguan era of the Tang Dynasty. From a young age, he was unrestrained and eccentric, and the people of his village could not understand him. One day, he asked his family to sweep the courtyard, saying, 'A distinguished guest is coming.' On that day, the Tripiṭaka Master Xuanzang (Xuanzang) returned from the Western Regions and visited him. Wan Hui Fayun Gong asked about the customs and scenery of India, and Xuanzang answered as if he had seen them with his own eyes. Xuanzang bowed to him and called him a Bodhisattva. Wan Hui Fayun Gong had an elder brother named Wannian, who had been fighting in Liaozuo for a long time. His mother, Lady Cheng, missed news from him. Wan Hui Fayun Gong said, 'This is very easy.' So he told his mother and went, returning in the evening with a letter, which astonished the neighbors. The Shramana Daming of Longxing Temple had been acquainted with Wan Hui Fayun Gong since childhood. Wan Hui Fayun Gong often visited Daming's residence. It happened that the Grand Master of Upright Counsel, Ming Chongyan, passed by the temple at night and saw divine soldiers guarding Wan Hui Fayun Gong on both sides, which shocked Ming Chongyan. The next morning, he told Daming about this, and also presented generous gifts of gold and silk, bowed, and left. In the fourth year of the Xianheng era, Emperor Gaozong summoned Wan Hui Fayun Gong to the palace. At that time, there was a monk from Fufeng named Meng Hong (Meng Hong), who had many miraculous deeds. He had previously been in the palace, and every day he would say, 'Come back, come back.' When Wan Hui Fayun Gong arrived, he said, 'Arrived in place, should depart.' After ten days, Meng Hong passed away. On the eighth day of the twelfth month of the Xinhai year of the Jingyun era, Wan Hui Fayun Gong passed away in Liquan Lane in Chang'an, at the age of eighty. At the time of his death, there was a fragrant aroma, and his body was soft. The emperor ordered that he be posthumously granted the title of Situ, Duke of Guo, and that the funeral be provided by the government. On the fifteenth day of the first month of the third year, he was buried at Xiangji Temple west of the capital. Zen Master Fenggan (Fenggan) of Tiantai, it is not known where he was from. He lived in Guoqing Temple on Mount Tiantai. He had hair cut evenly at his eyebrows and wore a cloth robe. When people asked him about Buddhist principles, he would only answer with the two words 'Sui Shi' (隨時, 'as the occasion arises'). He once chanted a Daoist song and rode a tiger into the pine gate. The monks were all frightened and fearful. In the temple kitchen, there were two ascetics named Hanshanzi (寒山子, Cold Mountain) and Shide (拾得, Foundling). The two were in charge of cooking and talked all day long, but those who secretly listened could not understand them. At the time, people called them madmen. Only Zen Master Fenggan was close to them. One day, Hanshanzi asked, 'If an ancient mirror is not polished, how can it reflect?' Zen Master Fenggan said, 'An ice pitcher has no reflection, a monkey tries to grasp the moon in the water.' Hanshanzi said, 'This is not reflecting, please Master say more.' Zen Master Fenggan said, 'Myriad virtues do not come.'

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教我道什麼。寒拾俱禮拜。師尋獨入五臺山巡禮。逢一老翁師問。莫是文殊否。曰豈可有二文殊。師作禮未起忽然不見(趙州沙彌舉似和尚。趙州代禮干云。文殊文殊)后迴天臺山示滅。初閭丘公胤出牧丹丘將議巾車。忽患頭疼醫莫能愈。師造之曰。貧道自天臺來謁使君。閭丘且告之病。師乃索凈器咒水噴之斯須立瘥。閭丘異之。乞一言示此去安危之兆。師曰。到任記謁文殊普賢。曰此二菩薩何在。師曰。國清寺執爨洗器者寒山拾得是也。閭丘拜辭。方行尋至山寺。問此寺有豐干禪師否。寒山拾得復是何人。時有僧道翹對曰。豐干舊院在經藏后今𨵙無人矣。寒拾二人見在僧廚執役。閭丘入師房唯見虎跡。復問道翹。豐干在此作何行業。翹曰。唯事舂穀供僧閑則諷詠。乃入廚尋訪寒拾。如下章敘之。

天臺寒山子者本無氏族。始豐縣西七十里有寒明二巖。以其于寒巖中居止得名也。容貌枯悴布襦零落。以樺皮為冠。曳大木履時來國清寺就拾得取眾僧殘食菜滓食之。或廊下徐行。或時叫噪望空慢罵。寺僧以杖逼逐。翻身拊掌大笑而去。雖出言如狂而有意趣。一日豐干告之曰。汝與我游五臺即我同流若不與我去非我同流。曰我不去。豐干曰。汝不是我同流。寒山卻問。汝去五臺作什麼。豐干曰。我去禮文殊。曰汝不是

【現代漢語翻譯】 現代漢語譯本： 教我什麼是『道』？』 寒山（Hanshan，人名）和拾得（Shide，人名）一起向他禮拜。 之後，豐干禪師（Fenggan，人名）獨自前往五臺山（Mount Wutai）巡禮。 遇到一位老翁，禪師問：『莫非您是文殊菩薩（Manjusri）？』 老翁說：『難道會有兩位文殊菩薩嗎？』 禪師正要作禮，還未起身，老翁忽然不見了。（趙州（Zhaozhou，地名）沙彌（Shami，佛教用語，小和尚）將此事告訴趙州和尚，趙州和尚代替作禮，高聲說：『文殊菩薩！文殊菩薩！』） 後來，豐干禪師回到天臺山（Mount Tiantai）示寂。 起初，閭丘公胤（Lüqiu Gongyin，人名）出任丹丘（Danqiu，地名）的縣令，正準備乘車前往。 忽然得了頭疼病，醫生都無法治好。 豐干禪師前去拜訪，說：『貧僧從天臺山來拜見使君。』 閭丘公胤便將自己的病告訴了他。 禪師於是要來乾淨的器皿，用咒水噴灑，一會兒就好了。 閭丘公胤感到非常驚異，請求禪師說一句，指示他此去任職的安危之兆。 禪師說：『到任后，記住去拜謁文殊菩薩和普賢菩薩（Samantabhadra）。』 閭丘公胤問：『這兩位菩薩在哪裡？』 禪師說：『在國清寺（Guoqing Temple）里，負責煮飯和洗碗的人，就是寒山和拾得。』 閭丘公胤拜別禪師，動身前往，尋到了那座山寺。 詢問寺里是否有一位豐干禪師，寒山和拾得又是何人。 當時有一位僧人道翹（Daoqiao，人名）回答說：『豐干禪師以前住的院子在經藏後面，現在已經沒有人住了。 寒山和拾得現在在僧人廚房裡做工。』 閭丘公胤進入豐干禪師的房間，只看見老虎的足跡。 又問僧人道翹，豐干禪師在這裡做什麼行業。 道翹說：『只是舂米供養僧人，閑暇時就吟誦。』 於是進入廚房尋找寒山和拾得，如下面的章節所敘述的。

天臺山的寒山子（Hanshanzi，人名），本來沒有氏族。 始豐縣（Shifeng County）西邊七十里有寒巖（Hanyan）和明巖（Mingyan）兩座巖石，因為他住在寒巖中，所以得名。 容貌枯槁憔悴，穿著破爛的布衣，用樺樹皮做帽子，拖著大木鞋。 時常來到國清寺，向拾得要眾僧吃剩的飯菜殘渣來吃。 有時在走廊下慢慢地走，有時大聲叫喊，對著天空謾罵。 寺里的僧人用棍杖驅趕他，他就翻身拍手大笑而去。 雖然說出的話像瘋話，但卻有意味和趣味。 有一天，豐干禪師告訴寒山子說：『你和我一起去五臺山，就是我的同道；如果不和我去，就不是我的同道。』 寒山子說：『我不去。』 豐干禪師說：『你不是我的同道。』 寒山子反問：『你去五臺山做什麼？』 豐干禪師說：『我去禮拜文殊菩薩。』 寒山子說：『你不是。』

【English Translation】 English version: Teach me what is the 『Dao』 (the Way)?』 Hanshan (Hanshan, a person's name) and Shide (Shide, a person's name) both prostrated to him. Afterwards, Fenggan (Fenggan, a person's name) went alone to Mount Wutai (Mount Wutai) to make a pilgrimage. He met an old man, and the master asked: 『Could you be Manjusri (Manjusri)?』 The old man said: 『Could there be two Manjusris?』 The master was about to prostrate, but before he could rise, the old man suddenly disappeared. (A Shami (Shami, a Buddhist term, a young monk) from Zhaozhou (Zhaozhou, a place name) told the Abbot of Zhaozhou about this, and the Abbot of Zhaozhou prostrated on his behalf, exclaiming: 『Manjusri! Manjusri!』) Later, Fenggan returned to Mount Tiantai (Mount Tiantai) and passed away. Initially, Lüqiu Gongyin (Lüqiu Gongyin, a person's name) was appointed as the magistrate of Danqiu (Danqiu, a place name) and was preparing to travel there by carriage. Suddenly, he suffered from a headache that doctors could not cure. Fenggan visited him and said: 『This poor monk has come from Mount Tiantai to pay respects to the magistrate.』 Lüqiu Gongyin then told him about his illness. The master then asked for a clean vessel, chanted over water, and sprinkled it on him, and he was cured in an instant. Lüqiu Gongyin was amazed and requested the master to say a word to indicate the omen of safety for his journey to his post. The master said: 『Upon arriving at your post, remember to pay respects to Manjusri and Samantabhadra (Samantabhadra).』 Lüqiu Gongyin asked: 『Where are these two Bodhisattvas?』 The master said: 『In Guoqing Temple (Guoqing Temple), the ones who cook and wash dishes are Hanshan and Shide.』 Lüqiu Gongyin bid farewell to the master and set off, eventually finding the mountain temple. He asked if there was a Fenggan in this temple, and who Hanshan and Shide were. At that time, a monk named Daoqiao (Daoqiao, a person's name) replied: 『Fenggan's old residence is behind the scripture library, but now it is uninhabited. Hanshan and Shide are currently working in the monks' kitchen.』 Lüqiu Gongyin entered Fenggan's room and only saw tiger tracks. He then asked Daoqiao what Fenggan used to do here. Daoqiao said: 『He only pounded rice to support the monks, and recited poems in his spare time.』 So he entered the kitchen to look for Hanshan and Shide, as described in the following chapter.

Hanshanzi (Hanshanzi, a person's name) of Mount Tiantai originally had no clan. Seventy miles west of Shifeng County (Shifeng County) are two rocks, Hanyan (Hanyan) and Mingyan (Mingyan), named after his residence in Hanyan. His appearance was withered and haggard, wearing tattered cloth clothes, with birch bark as a hat, and dragging large wooden shoes. He often came to Guoqing Temple to ask Shide for the leftover food scraps of the monks to eat. Sometimes he walked slowly under the corridor, sometimes he shouted loudly, and cursed at the sky. The monks in the temple drove him away with sticks, and he turned around, clapped his hands, laughed, and left. Although his words seemed like madness, they had meaning and interest. One day, Fenggan told Hanshanzi: 『If you go to Mount Wutai with me, you are my fellow; if you don't go with me, you are not my fellow.』 Hanshanzi said: 『I am not going.』 Fenggan said: 『You are not my fellow.』 Hanshanzi retorted: 『What are you going to Mount Wutai for?』 Fenggan said: 『I am going to pay respects to Manjusri.』 Hanshanzi said: 『You are not.』

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我同流。暨豐干滅后。閭丘公入山訪之。見寒拾二人圍爐語笑。閭丘不覺致拜。二人連聲咄叱。寺僧驚愕曰。大官何拜風狂漢耶。寒山復執閭丘手笑而言曰。豐干饒舌。久而放之。自此寒拾相攜出松門更不復入寺。閭丘又至寒巖禮謁。送衣服藥物。二士高聲喝之曰。賊賊便縮身入巖石縫中。唯曰。報汝諸人各各努力。其石縫忽然而合。閭丘哀慕令僧道翹尋其遺物。于林間得葉上所書辭頌。及題村墅人家屋壁。共三百餘首傳佈人間。曹山本寂禪師註釋謂之對寒山子詩。

天臺拾得者不言名氏。因豐干禪師山中經行。至赤城道側聞兒啼聲遂尋之見一子可數歲。初謂牧牛子。及問之云。孤棄於此。豐干乃名為拾得。攜至國清寺。付典座僧曰。或人來認必可還之。后沙門靈熠攝受令知食堂香燈。忽一日輒爾登座與佛像對盤而餐。復于憍陳如上座塑形前呼曰。小果聲聞僧驅之。靈熠忿然告尊宿等罷其所主。令廚內滌器。常日齋畢澄濾食滓以筒盛之。寒山來即負之而去。一日掃地。寺主問。汝名拾得。豐干拾得汝歸。汝畢竟姓個什麼在何處住。拾得放下掃帚叉手而立。寺主罔測。寒山捶胸云。蒼天蒼天。拾得卻問。汝作什麼。曰豈不見道。東家人死西家助哀。二人作舞哭笑而出。有護伽藍神廟。每日僧廚下食為烏所有。拾得

【現代漢語翻譯】 現代漢語譯本 我與他們同流合污。等到豐干禪師圓寂后，閭丘胤（人名）入山拜訪他們，看見寒山（指寒山子，隱士）和拾得（指拾得，隱士）二人圍著火爐談笑。閭丘胤不由自主地向他們跪拜。二人連聲呵斥。寺里的僧人驚愕地說：『大官為何跪拜瘋癲之人？』寒山又拉著閭丘胤的手笑著說：『豐干多嘴。』過了很久才放開他。從此寒山和拾得一起走出松門，再也沒有回到寺里。閭丘胤又到寒巖禮拜，送去衣服和藥物。二位隱士高聲喝斥他說：『強盜！強盜！』便縮身進入巖石縫隙中，只說：『告訴你們大家各自努力修行。』那石縫忽然合攏。閭丘胤哀傷思慕，命令僧人道翹尋找他們的遺物，在林間找到寫在樹葉上的辭頌，以及題寫在村莊人家墻壁上的詩句，共有三百多首，流傳於世間。曹山本寂禪師（禪師名號）註釋這些詩，稱之為《對寒山子詩》。

天臺山的拾得，沒有留下姓名。因為豐干禪師在山中行走，到赤城道旁聽到嬰兒的啼哭聲，便去尋找，看見一個大約幾歲的孩子。起初以為是牧童的孩子，詢問后得知是被遺棄在這裡的。豐干於是給他取名為拾得。帶到國清寺，交給典座僧人說：『或許有人來認領，一定可以還給他。』後來沙門靈熠收留了他，讓他管理食堂的香燈。忽然有一天，他竟然登上座位，與佛像面對面地用盤子吃飯。又在憍陳如（佛陀弟子）上座的塑像前呼喊：『小果聲聞僧！』人們驅趕他。靈熠憤怒地告訴寺里的尊宿們，罷免了他所主管的事務，讓他到廚房洗刷餐具。他每天齋飯完畢后，便把過濾后的食物殘渣用竹筒盛起來。寒山來了，他就揹著竹筒離去。有一天，拾得在掃地，寺主問：『你名叫拾得，是豐干撿回來給你取名的。你到底姓什麼？住在哪裡？』拾得放下掃帚，叉手而立。寺主不明白他的意思。寒山捶胸說：『蒼天啊蒼天！』拾得反問：『你做什麼？』寒山說：『難道你沒聽說過嗎？東家人死了，西家人幫忙哀悼。』二人便跳舞哭笑而出。寺里有伽藍神廟，每天僧人廚房裡的食物都被烏鴉吃掉。拾得

【English Translation】 English version I am one with the current. After Fenggan (a monk) passed away, Luqiu Yin (a person's name) entered the mountain to visit them, and saw Hanshan (referring to Hanshanzi, a recluse) and Shide (referring to Shide, a recluse) sitting around a stove, talking and laughing. Luqiu Yin couldn't help but bow to them. The two repeatedly scolded him. The monks in the temple were astonished and said, 'Why does the high official bow to madmen?' Hanshan then took Luqiu Yin's hand and said with a smile, 'Fenggan is too talkative.' After a long time, he let go of him. From then on, Hanshan and Shide left the Song Gate together and never returned to the temple. Luqiu Yin went to Han Rock again to pay his respects, bringing clothes and medicine. The two hermits shouted loudly at him, saying, 'Thief! Thief!' and then shrank into the cracks of the rocks, only saying, 'Tell you all to strive hard in your practice.' The rock crevice suddenly closed. Luqiu Yin, filled with sorrow and longing, ordered the monk Daoqiao to search for their relics, and found poems and eulogies written on leaves in the forest, as well as poems inscribed on the walls of village houses, totaling more than three hundred, which were circulated in the world. Chan Master Caoshan Benji (a Chan master's name) annotated these poems, calling them 'Verses in Response to Hanshanzi'.

Shide of Tiantai Mountain did not leave his name. Because Chan Master Fenggan was walking in the mountains, he heard the sound of a baby crying beside the Chicheng Road, so he went to look for it and saw a child about several years old. At first, he thought it was a cowherd's child, but after asking, he learned that he had been abandoned there. Fenggan then named him Shide (meaning 'picked up'). He took him to Guoqing Temple and handed him over to the director monk, saying, 'Perhaps someone will come to claim him, and he can certainly be returned.' Later, the Shramana Lingyi took him in and put him in charge of the incense and lamps in the dining hall. Suddenly one day, he actually ascended the seat and ate with a plate facing the Buddha statue. He also shouted in front of the statue of the Elder Kaundinya (a disciple of the Buddha), 'Small fruit Shravaka monk!' People drove him away. Lingyi angrily told the venerable monks in the temple to dismiss him from his duties and have him wash dishes in the kitchen. Every day after the vegetarian meal, he would put the filtered food scraps in a bamboo tube. When Hanshan came, he would carry the bamboo tube away. One day, Shide was sweeping the floor, and the abbot asked, 'Your name is Shide, and Fenggan picked you up and gave you that name. What is your surname after all? Where do you live?' Shide put down his broom, clasped his hands, and stood there. The abbot did not understand his meaning. Hanshan beat his chest and said, 'Oh heavens, oh heavens!' Shide asked in return, 'What are you doing?' Hanshan said, 'Haven't you heard? When the eastern family dies, the western family helps to mourn.' The two then danced, cried, and laughed as they left. There was a Garan deity temple in the temple, and every day the food in the monks' kitchen was eaten by crows. Shide

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以杖抶之曰。汝食不能護。安能護伽藍乎。此夕神附夢于合寺僧曰。拾得打我。詰旦諸僧說夢符同。一寺紛然牒申州縣。郡符至云。賢士隱遁菩薩應身宜用旌之。號拾得為賢士(隱石而逝見寒山章)時道翹纂錄寒山文句。以拾得偈附之。今略錄數篇。見別卷。

明州奉化縣布袋和尚者。未詳氏族。自稱名契此。形裁腲(烏罪切)脮(奴罪切)蹙額皤腹。出語無定寢臥隨處。常以杖荷一布囊。凡供身之具盡貯囊中。入𢌅肆聚落見物則乞。或醯醢魚𦵔才接入口。分少許投囊中。時號長汀子布袋師也。嘗雪中臥雪不沾身。人以此奇之。或就人乞其貨則售。示人吉兇必應期無忒。天將雨即著濕草屨途中驟行。遇亢陽即曳高齒木履市橋上豎膝而眠。居民以此驗知。有一僧在師前行。師乃拊僧背一下。僧回頭。師曰。乞我一文錢。曰道得即與汝一文。師放下布囊叉手而立。白鹿和尚問。如何是布袋。師便放下布袋。又問。如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。保福曰。為只如此為更有向上事。師負之而去。師在街衢立。有僧問。和尚在遮里作什麼。師曰。等個人。曰來也來也(歸宗柔和尚別云。歸去來)師曰。汝不是遮個人。曰如何是遮個人。師曰。乞我一文錢。師有歌曰。

只個心心心是佛　　十方世界最靈物 　縱橫妙用可憐生　　一切不如心真實 　騰騰自在無所為　　閑閑究竟出家兒 　若睹目前真大道　　不見纖毫也大奇 　萬法何殊心何異　　何勞更用尋經義 　心王本自絕多知　　智者只明無學地 　非聖非凡復若乎　　不強分別聖情孤 　無價心珠本圓凈　　凡是異相妄空呼 　人能弘道道分明　　無量清高稱道情 　攜錦若登故國路　　莫愁諸處不聞聲

又有偈曰。

一缽千家飯　　孤身萬里游 　青目睹人少　　問路白雲頭

梁貞明二年丙子三月師將示滅。于岳林寺東廊下端坐磐石。而說偈曰。

彌勒真彌勒　　分身千百億 　時時示時人　　時人自不識

偈畢安然而化。其後他州有人見師亦負布袋而行。於是四眾競圖其像。今岳林寺大殿東堂全身見存。

諸方雜舉徴拈代別語

障蔽魔王領諸眷屬。一千年隨金剛齊菩薩覓起處不得。忽因一日得見。乃問云。汝當於何住。我一千年領諸眷屬覓汝起處不得。金剛齊云。我不依有住而住。不依無住而住。如是而住(法眼舉云。障蔽魔王不見金剛齊即且從。只如金剛齊還見障蔽魔王么)。

外道問佛云。不問有言不問無言。世尊良久。外道禮拜云。善哉世尊。大慈大悲開我

【現代漢語翻譯】 現代漢語譯本 這顆心啊，就是佛，是十方世界最靈妙的東西。 它縱橫交錯，妙用無窮，卻又顯得如此可憐。一切都比不上這顆心的真實。 它自由自在，無所作為，清閒自在，才像個真正的出家人。 如果能看到眼前的真理大道，即使看不到一絲一毫，也是非常奇妙的。 萬法有什麼不同？心又有什麼差異？何必再費力去尋找經書的意義？ 心王本來就斷絕了多餘的知識，智者只需要明白無學之地（Anutpāda-dharmakṣānti，無生法忍）。 既不是聖人，也不是凡人，又是什麼呢？如果不強行分別，聖人的情懷就顯得孤單。 無價的心珠本來就是圓滿清凈的，凡是不同的表象，都是虛妄的空喊。 人如果能夠弘揚佛道，佛道就會更加分明。無量的清高，才配得上佛道的情懷。 如果穿著華麗的衣服走在回故鄉的路上，就不要擔心沒有人聽到你的名聲。

又有一首偈語說：

一個缽盂盛著千家飯，孤身一人遊歷萬里。 很少有人能用慧眼識人，向白雲詢問道路。

梁貞明二年丙子三月，師父將要示寂（涅槃，Parinirvana）。在岳林寺東廊下端坐于磐石之上，說了這首偈語：

彌勒（Maitreya）是真正的彌勒，分身千百億。 時時刻刻都在向世人顯現，只是世人自己不認識。

說完偈語后，安然而逝。之後，其他地方有人看到師父仍然揹著布袋行走。於是，四眾弟子爭相描繪他的畫像。現在岳林寺大殿東堂還儲存著他的全身像。

各方雜舉的提問、拈花、替代語：

障蔽魔王（Mara）帶領著他的眷屬，一千年跟隨金剛齊菩薩（Vajra Samadhi Bodhisattva）尋找他的起始之處，卻找不到。忽然有一天，他終於見到了金剛齊菩薩，於是問道：『你住在哪裡？我一千年帶領著我的眷屬尋找你的起始之處，卻找不到。』金剛齊菩薩說：『我不依靠有住而住，也不依靠無住而住，就這樣安住。』（法眼禪師舉例說：障蔽魔王沒有見到金剛齊菩薩，暫且不論。只是金剛齊菩薩還見到障蔽魔王嗎？）

外道問佛陀：『我不問有言，也不問無言。』世尊沉默良久。外道禮拜說：『善哉，世尊！大慈大悲，開啟了我。』

【English Translation】 English version This very mind, this mind is Buddha, the most spiritual thing in the ten directions of the world. It is crisscrossing and wonderfully useful, yet it seems so pitiful. Everything is not as real as this mind. It is free and at ease, doing nothing, leisurely and ultimately like a true monk. If one can see the true great path before one's eyes, even if one cannot see a single hair, it is still very wonderful. What is the difference between all dharmas? What is the difference between minds? Why bother to seek the meaning of scriptures? The mind-king originally cut off superfluous knowledge. The wise only need to understand the ground of no-learning (Anutpāda-dharmakṣānti). Neither saint nor mortal, then what is it? If one does not force distinctions, the saint's feelings are lonely. The priceless mind-pearl is originally round and pure. All different appearances are vain empty cries. If a person can propagate the Dao, the Dao will become clearer. Limitless purity and loftiness befit the feelings of the Dao. If you wear brocade on the road back to your homeland, do not worry that your name will not be heard everywhere.

There is also a gatha that says:

One bowl of rice from a thousand homes, a solitary body travels ten thousand miles. Few people can recognize others with discerning eyes, asking the white clouds for directions.

In the third month of the Bingzi year of the Zhenming era of Liang Dynasty, the master was about to enter Parinirvana. He sat in full lotus posture on a rock under the east corridor of Yuelin Temple and said this gatha:

Maitreya (Maitreya) is the true Maitreya, dividing his body into hundreds of thousands of billions. He shows himself to people at all times, but people do not recognize him themselves.

After reciting the gatha, he passed away peacefully. Later, someone in another state saw the master still carrying a cloth bag and walking. Therefore, the fourfold assembly competed to draw his image. Now his full-body image is still preserved in the east hall of the main hall of Yuelin Temple.

Miscellaneous questions, flower-picking, and alternative words from various places:

Mara (Mara) led his retinue and followed Vajra Samadhi Bodhisattva (Vajra Samadhi Bodhisattva) for a thousand years, seeking his origin but could not find it. Suddenly one day, he finally saw Vajra Samadhi Bodhisattva and asked, 'Where do you dwell? I have led my retinue for a thousand years seeking your origin, but I cannot find it.' Vajra Samadhi Bodhisattva said, 'I do not dwell relying on existence, nor do I dwell relying on non-existence, and thus I dwell.' (Chan Master Fayan cited: Mara did not see Vajra Samadhi Bodhisattva, let's leave that aside for now. But did Vajra Samadhi Bodhisattva see Mara?)

A heretic asked the Buddha, 'I do not ask about words of existence, nor do I ask about words of non-existence.' The World-Honored One remained silent for a long time. The heretic bowed and said, 'Excellent, World-Honored One! Great compassion and great mercy, you have opened me up.'

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迷云令我得入。外道去已阿難問佛云。外道以何所證而言得入。佛云。如世間良馬見鞭影而行(玄覺徴云。什麼處是世尊舉鞭處。云居錫云。要會么。如今歸堂去復是阿誰。東禪齊拈云。什麼處是外道悟處。眾中道世尊良久時。便是舉鞭處。恁么會還得已否)。

緊那羅王奏無生樂供養世尊。王敕有情無情俱隨王去。若有一物不隨王。即去佛處不得。又無厭足王入大寂定。王敕有情無情皆順於王。如有一物不順王。即入大寂定不得(云居錫云。有情去也且從。只如山河大地是無情之物。作么生說亦隨王去底道理)。

罽賓國王秉劍詣師子尊者前問曰。師得蘊空否。師曰。已得蘊空。曰既得蘊空離生死否。師曰。已離生死。曰既離生死就師乞頭還得否。師曰。身非我有豈況于頭。王便斬之出白乳。王臂自墮(玄覺徴云。且道斬著斬不著。玄沙云。大小師子尊者不能與頭作主。玄覺又云。玄沙恁么道。要人作主不要人作主。若也要人作主蘊即不空。若不要人作主。玄沙恁么道意在什麼處。試斷看)。

泗州塔頭侍者及時鎖門。有人問。既是三界大師為什麼被弟子鎖。侍者無對(法眼代云。弟子鎖大師鎖。法燈代云。還我鎖匙來。又老宿代云。吉州鎖䖍州鎖)。

或問僧。承聞大德講得肇論是否。

【現代漢語翻譯】 現代漢語譯本： 『迷云』讓我得以進入（佛法之門）。外道離開后，阿難問佛說：『外道憑藉什麼證悟而說得以進入？』佛說：『如同世間的良馬，見到鞭子的影子就行動。（玄覺徴說：『哪裡是世尊舉鞭的地方？』云居錫說：『要領會嗎？現在回堂去，又是誰呢？』東禪齊拈說：『哪裡是外道領悟的地方？』眾人說道：『世尊沉默良久時，便是舉鞭的地方。』這樣領會，可以了嗎？）』

緊那羅王演奏無生之樂供養世尊。國王命令有情和無情都跟隨國王離去。如果有一物不跟隨國王，就不能去佛之處。又有無厭足王進入大寂定。國王命令有情和無情都順從於國王。如果有一物不順從國王，就不能進入大寂定。（云居錫說：『有情離去也就算了。只是山河大地是無情之物，怎麼說也跟隨國王離去的道理？』）

罽賓國王拿著劍來到師子尊者（Lion Venerable）面前問道：『您得到蘊空了嗎？』師子尊者說：『已經得到蘊空。』國王說：『既然得到蘊空，脫離生死了嗎？』師子尊者說：『已經脫離生死。』國王說：『既然脫離生死，向您乞討頭顱可以嗎？』師子尊者說：『身體都不是我所有的，何況是頭顱。』國王就斬下了他的頭，流出白色的乳汁。國王的手臂也自己掉落。（玄覺徴說：『且說斬著了還是沒斬著？』玄沙說：『好大的師子尊者，不能與頭做主。』玄覺又說：『玄沙這樣說，要人做主還是不要人做主？如果也要人做主，蘊就不空。如果不要人做主，玄沙這樣說的意思在哪裡？試試看判斷一下。』）

泗州塔頭的侍者及時鎖門。有人問：『既然是三界大師，為什麼被弟子鎖住？』侍者無言以對。（法眼代答說：『弟子鎖大師，大師鎖弟子。』法燈代答說：『還我鑰匙來。』又有老宿代答說：『吉州鎖，虔州鎖。』）

有人問僧人：『聽說大德您講得《肇論》，是嗎？』

【English Translation】 English version: 『Misty clouds』 allowed me to enter (the gate of Dharma). After the heretics left, Ananda asked the Buddha: 『What realization did the heretics rely on to say they could enter?』 The Buddha said: 『It is like a good horse in the world that moves upon seeing the shadow of the whip. (Xuanjue Zheng said: 『Where is the place where the World-Honored One raises the whip?』 Yunju Xi said: 『Do you want to understand? Now returning to the hall, who is it?』 Dongchan Qi Nian said: 『Where is the place where the heretics realized?』 The assembly said: 『When the World-Honored One was silent for a long time, that was the place where the whip was raised.』 Is this understanding acceptable?)』

The Kinnara King played the music of non-birth to make offerings to the World-Honored One. The king ordered sentient and non-sentient beings to follow the king. If there is one thing that does not follow the king, it cannot go to the place of the Buddha. Also, the King Without Satiety entered the Great Quiescence Samadhi. The king ordered sentient and non-sentient beings to obey the king. If there is one thing that does not obey the king, it cannot enter the Great Quiescence Samadhi. (Yunju Xi said: 『It is fine for sentient beings to leave. But how can it be said that mountains, rivers, and the great earth, which are non-sentient things, also follow the king?』)

The King of Kashmir, holding a sword, came before the Venerable Lion (Shizi Zunzhe) and asked: 『Have you attained the emptiness of the skandhas (yun kong)?』 The Venerable Lion said: 『I have already attained the emptiness of the skandhas.』 The king said: 『Since you have attained the emptiness of the skandhas, have you transcended birth and death?』 The Venerable Lion said: 『I have already transcended birth and death.』 The king said: 『Since you have transcended birth and death, may I beg for your head?』 The Venerable Lion said: 『This body is not mine, how much less so the head?』 The king then cut off his head, and white milk flowed out. The king's arm also fell off by itself. (Xuanjue Zheng said: 『Tell me, was it cut or not cut?』 Xuansha said: 『Such a great Venerable Lion cannot be the master of his head.』 Xuanjue also said: 『Xuansha said it this way, does he want someone to be the master or not want someone to be the master? If he wants someone to be the master, then the skandhas are not empty. If he does not want someone to be the master, what is the meaning of Xuansha saying it this way? Try to judge it.』)

The attendant at the head of the pagoda in Sizhou locked the door in time. Someone asked: 『Since he is the great master of the three realms, why is he locked up by his disciple?』 The attendant had no answer. (Fayan answered on his behalf: 『The disciple locks the master, the master locks the disciple.』 Fadeng answered on his behalf: 『Return the key to me.』 An old monk also answered on his behalf: 『The lock of Jizhou, the lock of Qianzhou.』)

Someone asked a monk: 『I heard that you, venerable one, lecture on the Zhao Lun (Essays of Sengzhao), is that so?』

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曰不敢。曰肇有物不遷義是否。曰是。或人遂以茶盞就地撲破曰。遮個是遷不遷。無對(法眼代拊掌三下)。

樂普侍者謂和尚曰。肇法師製得四論甚奇怪。樂普曰。肇公甚奇怪要且不見祖師。侍者無對(法燈代云。和尚什麼處見。云居錫云。什麼處是肇公不見祖師處。莫是有許多言語么。又云。肇公有多少言語)。

有兩僧各住庵尋常來往。偶旬日不會。一日上山相見。上庵主問曰。多時不見在什麼處。下庵主曰。只在庵里造個無縫塔子。上庵主曰。某甲也欲造個無縫塔。就庵主借取樣子。曰何不早道。恰被人借去也(法眼舉云。且道借伊樣子不借伊樣子)有婆子令人送錢去。請老宿開藏經。老宿受施利便下禪床轉一匝乃云。傳語婆子轉藏經了也。其人回舉似婆子。婆云。比來請開全藏。為甚開半藏(玄覺徴云。什麼處是缺半藏處。且道那個婆子具什麼眼便恁么道)有老宿令人傳語思大禪師。何不下山教化眾生。目視雲漢作么。思大曰。三世諸佛被我一口吞盡。更有甚眾生可教化(玄覺徴云。且道是山頭語山下語)龍濟修山主問翠巖曰。四乾闥婆王奏樂供養世尊。直得須彌振動大海騰波。迦葉起舞。菩薩得忍。不動聲聞頗我。只如迦葉作舞意旨如何。對曰。迦葉過去生中曾作樂人來習氣未斷。山主曰。

【現代漢語翻譯】 現代漢語譯本 那人說：『不敢。』（法眼問：）『僧肇（Seng Zhao，東晉僧人，著有《物不遷論》）著有《物不遷義》嗎？』（那人）答：『是的。』有人隨即拿起茶盞摔在地上，說：『這個是遷還是不遷？』（那人）無言以對。（法眼禪師代替回答，拍掌三下）。

樂普侍者對和尚說：『肇法師（Zhao fashi，即僧肇）所著的四論非常奇特。』樂普說：『肇公（Zhao Gong，即僧肇）非常奇特，只是沒見到祖師。』侍者無言以對。（法燈禪師代替回答說：『和尚在哪裡見到（祖師）？』云居錫禪師說：『哪裡是肇公沒見到祖師的地方？莫非是有這麼多言語嗎？』又說：『肇公有多少言語？』）

有兩個僧人各自住在庵里，平時經常來往。偶然有十幾天沒見面。一天，（其中一個）上山相見。（住在）上面的庵的庵主問道：『多日不見，在什麼地方？』（住在）下面的庵的庵主說：『只是在庵里造個無縫塔子（wufeng tazi，比喻沒有破綻的道理）。』上面的庵的庵主說：『我也想造個無縫塔，向庵主借個樣子。』（下面的庵主）說：『為什麼不早說？恰好被人借去了。』（法眼禪師舉例說：『你們說，是借給他樣子還是不借給他樣子？』）有位老婦人派人送錢去，請老宿（laoxiu，德高望重的僧人）打開藏經（zangjing，佛教經典）。老宿接受了施捨，隨即下禪床轉了一圈，於是說：『告訴老婦人，已經轉藏經了。』那人回去把情況告訴了老婦人。老婦人說：『以前請（你）打開全部藏經，為什麼只打開了半部藏經？』（玄覺禪師評論說：『哪裡是缺少半部藏經的地方？你們說，那個老婦人有什麼樣的眼力，竟然這樣說？』）有位老宿派人傳話給思大禪師（Sida Chanshi）：『為什麼不下山教化眾生，只是看著天上的雲彩做什麼？』思大禪師說：『三世諸佛（sanshi zhufu，過去、現在、未來三世的一切佛）都被我一口吞盡，還有什麼眾生可以教化？』（玄覺禪師評論說：『你們說，這是山頭的話還是山下的話？』）龍濟修山主問翠巖禪師：『四乾闥婆王（sigandapowang，佛教護法神）奏樂供養世尊（shizun，對佛的尊稱），使得須彌山（xumi shan，佛教中的聖山）震動，大海騰起波浪，迦葉（Jiaye，佛陀的弟子）起舞，菩薩（pusa，立志成佛的人）得到忍（ren，安忍，佛教修行的一種境界），不動的聲聞（shengwen，聽聞佛法而悟道的修行者）感到驚訝。那麼迦葉起舞的意旨是什麼？』（翠巖禪師）回答說：『迦葉過去生中曾經是樂人，舊習氣還沒有斷。』山主說：

【English Translation】 English version The person said: 'I dare not.' (Fayan asked:) 'Did Seng Zhao (Seng Zhao, a monk of the Eastern Jin Dynasty, author of 'On the Immutability of Things') write 'The Meaning of the Immutability of Things'?' (The person) answered: 'Yes.' Someone then picked up a teacup and smashed it on the ground, saying: 'Is this moving or not moving?' (The person) was speechless. (Zen Master Fayan answered instead, clapping three times).

Attendant Lepu said to the abbot: 'The four treatises written by Dharma Master Zhao (Zhao Fashi, i.e., Seng Zhao) are very peculiar.' Lepu said: 'Zhao Gong (Zhao Gong, i.e., Seng Zhao) is very peculiar, but he has not seen the Patriarch.' The attendant was speechless. (Zen Master Fadeng answered instead, saying: 'Where did the abbot see (the Patriarch)?' Zen Master Yunju Xi said: 'Where is the place where Zhao Gong did not see the Patriarch? Could it be that there are so many words?' He also said: 'How many words does Zhao Gong have?')

Two monks each lived in a hermitage and usually visited each other. They hadn't seen each other for about ten days. One day, (one of them) went up the mountain to see (the other). The abbot of the upper hermitage asked: 'I haven't seen you for many days, where have you been?' The abbot of the lower hermitage said: 'I was just in the hermitage building a seamless stupa (wufeng tazi, a metaphor for a flawless principle).' The abbot of the upper hermitage said: 'I also want to build a seamless stupa, can I borrow a model from the abbot?' (The abbot of the lower hermitage) said: 'Why didn't you say so earlier? It just happened to be borrowed by someone else.' (Zen Master Fayan cited this example, saying: 'Tell me, are you lending him the model or not?') An old woman sent someone to deliver money to invite an old monk (laoxiu, a highly respected monk) to open the Tripitaka (zangjing, Buddhist scriptures). The old monk accepted the offering, immediately stepped down from the meditation bed, turned around once, and then said: 'Tell the old woman that the Tripitaka has been turned.' The person went back and told the old woman about the situation. The old woman said: 'Before, I asked (you) to open the entire Tripitaka, why did you only open half of the Tripitaka?' (Zen Master Xuanjue commented: 'Where is the place where half of the Tripitaka is missing? Tell me, what kind of insight does that old woman have to say such a thing?') An old monk sent someone to convey a message to Zen Master Sida (Sida Chanshi): 'Why don't you come down the mountain to teach sentient beings, what are you doing just looking at the clouds in the sky?' Zen Master Sida said: 'All the Buddhas of the three times (sanshi zhufu, all the Buddhas of the past, present, and future) have been swallowed by me in one gulp, what sentient beings are there to teach?' (Zen Master Xuanjue commented: 'Tell me, are these words from the top of the mountain or from the bottom of the mountain?') Mountain Master Longji Xiu asked Zen Master Cuiyan: 'The Four Gandharva Kings (sigandapowang, Buddhist guardian deities) played music to make offerings to the World-Honored One (shizun, a respectful title for the Buddha), causing Mount Sumeru (xumi shan, a sacred mountain in Buddhism) to shake, the great sea to rise in waves, Kashyapa (Jiaye, a disciple of the Buddha) to dance, and Bodhisattvas (pusa, those who aspire to become Buddhas) to attain forbearance (ren, patience, a state of Buddhist practice), while the unmoving Shravakas (shengwen, practitioners who attain enlightenment by hearing the Buddha's teachings) were surprised. So what is the intention of Kashyapa's dance?' (Zen Master Cuiyan) replied: 'Kashyapa was a musician in a past life, and his old habits have not been broken.' The Mountain Master said:

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須彌大海莫是習氣未斷否。翠巖無對(法眼代云。正是習氣)。

有僧親附老宿一夏不蒙言誨。僧嘆曰。只恁么空過一夏不聞佛法。得聞正因兩字亦得也。老宿聞之乃曰。阇梨莫𧬊(音西)速。若論正因一字也無。恁么道了叩齒三下曰。適來無端恁么道。鄰房僧聞曰。好一鑊羹被兩顆鼠糞污卻(玄覺徴云。且道讚歎語不肯語。若是讚歎為什麼道鼠糞污卻。若不肯他有什麼過驗得么)。

僧肇法師遭秦主難。臨就刑說偈曰。

四大元無主　　五陰本來空 　將頭臨白刃　　猶似斬春風

(玄沙云。大小肇法師臨死猶寱語)。

僧問老宿云。師子捉兔亦全其力。捉象亦全其力。未審全個什麼力。老宿云。不欺之力(法眼別云。不會古人語)。

李翱尚書見老宿獨坐問曰。端居丈室當何所務。老宿曰。法身凝寂無去無來(法眼別云。汝作什麼來。法燈別云。非公境界)。

有道流在佛殿前背坐。僧曰。道士莫背佛。道流曰。大德本教中道。佛身充滿於法界。向什麼處坐得。僧無對(法眼代云。識得汝)。

禪月詩云。禪客相逢只彈指。此心能有幾人知。大隨和尚舉問禪月。如何是此心。無對(歸宗柔代云。能有幾人知)。

臺州六通院僧欲渡船。有人問。既是六通為

【現代漢語翻譯】 現代漢語譯本 須彌山和大海難道不是因為習氣沒有斷除嗎？翠巖禪師沒有回答（法眼禪師代為回答說：『正是習氣』）。

有位僧人親近一位老修行一個夏天，沒有得到任何教誨。僧人嘆息說：『就這樣白白度過一個夏天，沒有聽到佛法。哪怕聽到『正因』兩個字也好啊。』老修行聽了后說：『阇梨（Acharya，阿阇梨，意為導師）不要著急。如果說『正因』，一個字也沒有。』說完，叩齒三下說：『剛才無緣無故說了那些話。』鄰房的僧人聽了說：『好一鍋羹被兩顆老鼠屎污染了。』（玄覺禪師評論說：『且說這是讚歎還是不讚嘆。如果是讚歎，為什麼說是老鼠屎污染了？如果是不讚嘆，有什麼過失可以驗證呢？』）

僧肇（Sengzhao）法師遭遇秦主的為難，臨刑前說偈語：

『四大原本沒有主宰，五陰本來就是空。將頭面對鋒利的刀刃，就像斬斷春風一樣。』

（玄沙禪師評論說：『了不起的僧肇法師，臨死還在說夢話。』）

有僧人問老修行說：『獅子捉兔子也用全部力量，捉大象也用全部力量，不知道用的是什麼全部力量？』老修行說：『不欺騙的力量。』（法眼禪師另外評論說：『不理解古人的話。』）

李翱（Li Ao）尚書拜見一位老修行，見他獨自靜坐，問道：『端坐在丈室裡，應當做什麼事情？』老修行說：『法身凝然寂靜，沒有來也沒有去。』（法眼禪師另外評論說：『你來做什麼？』法燈禪師另外評論說：『不是你的境界。』）

有位道士在佛殿前背對著佛像坐著。僧人說：『道士不要背對佛。』道士說：『大德，你們的教義中說，佛身充滿整個法界，向什麼地方坐才能不背對佛呢？』僧人無言以對。（法眼禪師代為回答說：『認識你了。』）

禪月（Chanyue）禪師有詩說：『禪客相逢只彈指，此心能有幾人知。』大隨（Dasui）和尚舉起這首詩問禪月禪師：『如何是此心？』禪月禪師沒有回答。（歸宗柔禪師代為回答說：『能有幾人知。』）

臺州（Taizhou）六通院的僧人想要渡船。有人問：『既然有六神通，為

English version Are Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) and the great ocean not because habitual energies (習氣, xíqì) have not been severed? Cuiyan (翠巖) made no reply (Fayan (法眼) replied on his behalf, saying, 'Precisely habitual energies').

A monk closely attended an old master for a summer without receiving any instruction. The monk sighed, saying, 'Just like this, I've spent a summer in vain, not hearing the Buddha-dharma. Even hearing the two words 'proper cause' would be good.' The old master heard this and said, 'Acharya (阇梨, Āchārya, meaning teacher), don't be hasty. If we're talking about 'proper cause,' there isn't even one word.' Having said that, he knocked his teeth three times and said, 'Just now, I said those things for no reason.' A monk in the neighboring room heard this and said, 'A good pot of soup has been spoiled by two rat droppings.' (Xuanjue (玄覺) commented, 'Let's say, is this praise or criticism? If it's praise, why say it's spoiled by rat droppings? If it's not praise, what fault can be verified?')

Dharma Master Sengzhao (僧肇) encountered difficulties from the Qin ruler. On the verge of execution, he spoke this verse:

'The four elements originally have no master, the five skandhas are fundamentally empty. Facing the white blade with my head, it's like cutting the spring breeze.'

(XuanSha (玄沙) commented, 'Great Dharma Master Sengzhao, even at death, is still talking in his sleep.')

A monk asked an old master, 'When a lion catches a rabbit, it uses its full strength; when it catches an elephant, it also uses its full strength. I wonder, what is this full strength?' The old master said, 'The strength of not deceiving.' (Fayan (法眼) commented separately, 'He doesn't understand the words of the ancients.')

Minister Li Ao (李翱) visited an old master and, seeing him sitting alone, asked, 'Sitting quietly in your room, what should you be doing?' The old master said, 'The Dharma-body is still and silent, without coming or going.' (Fayan (法眼) commented separately, 'What have you come to do?' Fadeng (法燈) commented separately, 'Not your realm.')

A Daoist was sitting in front of the Buddha hall with his back to the Buddha. A monk said, 'Daoist, don't turn your back on the Buddha.' The Daoist said, 'Great Virtue, your teachings say that the Buddha-body fills the entire Dharma-realm. Where can I sit so as not to turn my back on the Buddha?' The monk had no reply. (Fayan (法眼) replied on his behalf, saying, 'I recognize you.')

Chan Master Chanyue (禪月) had a poem that said, 'When Chan practitioners meet, they only snap their fingers; how many people know this mind?' Abbot Dasui (大隨) raised this poem and asked Chan Master Chanyue, 'What is this mind?' Chanyue had no reply. (Guizong Rou (歸宗柔) replied on his behalf, saying, 'How many people know?')

A monk from the Liutong (六通) Monastery in Taizhou (臺州) wanted to cross by boat. Someone asked, 'Since you have the six superknowledges (六通, liù tōng), what

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

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什麼假船。無對(天臺韶國師代云。不欲驚眾)。

聖僧像被屋漏滴。有人問。既是聖僧為什麼有漏(天臺國師代云。無漏不是聖僧)。

死魚浮於水上。有人問僧。魚豈不是以水為命。僧曰是。曰為什麼卻向水中死。無對(杭州天龍機和尚代云。是伊為什麼不去岸上死)。

僧問雲臺欽和尚。如何是真言。欽曰。南無佛陀耶(大章如庵主別云。作么作么)。

江南國主問老宿。予有一頭水牯牛萬里無寸草。未審向什麼處放(歸宗柔代云。好放處)。

南泉和尚遷化。陸亙大夫來慰院主問。大夫何不哭先師。大夫曰。院主道得亙即哭。無對(歸宗柔代云。哭哭)。

江南相馮延巳與數僧游鐘山。至一人泉問。一人泉許多人爭得足。一僧對曰。不教欠少。延已不肯。乃別云。誰人欠少(法眼別云。誰是不足者)。

有施主婦人入院行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代云。心期滿處即知)。

法燈問新到僧。近離什麼處曰廬山。師拈起香合曰。廬山還有遮個也無。僧無對(師自代云。尋香來禮拜和尚)。

僧問仰山。彎弓滿月嚙鏃意如何。仰山曰。嚙鏃。僧擬開口。仰山曰。開口驢年也不會。僧無對(南泉代側身而立)。

【現代漢語翻譯】 現代漢語譯本 什麼是假船？無人回答。（天臺韶國師代為回答：『不欲驚眾』。）

聖僧的畫像被屋頂漏水滴到。有人問：『既然是聖僧，為什麼還會被漏水滴到？』（天臺國師代為回答：『無漏就不是聖僧』。）

一條死魚浮在水面上。有人問僧人：『魚難道不是以水為生命嗎？』僧人說是。那人說：『為什麼卻在水中死去？』無人回答。（杭州天龍機和尚代為回答：『是它為什麼不去岸上死？』）

僧人問雲臺欽和尚：『如何是真言？』欽說：『南無佛陀耶（Namo Buddhaya，皈依佛陀）。』（大章如庵主另外說：『作么作么（做什麼做什麼）？』）

江南國主問一位老修行：『我有一頭水牯牛（shuǐ gǔ niú，水牛），萬里之內沒有一寸草。不知道該把它放到什麼地方去放牧？』（歸宗柔代為回答：『好放處（好放牧的地方）』。）

南泉和尚圓寂。陸亙大夫來慰問院主，院主問：『大夫為什麼不哭先師？』大夫說：『院主說得對，我就哭。』無人回答。（歸宗柔代為回答：『哭哭』。）

江南宰相馮延巳與幾位僧人遊覽鐘山。到了一人泉，問：『一人泉，這麼多人爭著喝，夠喝嗎？』一位僧人回答說：『不教欠少（不會讓誰欠缺）。』馮延巳不認可，於是另外說：『誰人欠少（誰欠缺了）？』（法眼另外說：『誰是不足者（誰是不滿足的人）？』）

有位施主的婦人到寺院裡給眾僧佈施隨年錢。僧人說：『聖僧前放一份。』婦人說：『聖僧年多少（聖僧多少歲）？』僧人無言以對。（法眼代為回答：『心期滿處即知（心願滿足的地方就知道）』。）

法燈問新來的僧人：『最近從什麼地方來？』僧人說：『廬山。』法燈拿起香盒說：『廬山還有這個嗎？』僧人無言以對。（法燈自己代為回答：『尋香來禮拜和尚（尋找香氣來禮拜和尚）』。）

僧人問仰山：『彎弓滿月，嚙鏃（niè zú，牙咬箭鏃）是什麼意思？』仰山說：『嚙鏃。』僧人剛要開口，仰山說：『開口驢年也不會（開口到驢年也不會明白）。』僧人無言以對。（南泉代為側身而立。）

【English Translation】 English version What is a false boat? No one answered. (National Master Shao of Tiantai answered on their behalf: 'I don't want to startle the crowd.')

A portrait of a holy monk was dripped on by a leaky roof. Someone asked: 'Since it is a holy monk, why is it being dripped on?' (National Master of Tiantai answered on their behalf: 'Not being free from leakage is not a holy monk.')

A dead fish was floating on the water. Someone asked a monk: 'Isn't a fish's life dependent on water?' The monk said yes. The person said: 'Then why did it die in the water?' No one answered. (Monk Tianlongji of Hangzhou answered on their behalf: 'Why didn't it go die on the shore?')

A monk asked Abbot Yuntai Qin: 'What is a true mantra?' Qin said: 'Namo Buddhaya (Homage to the Buddha).' (Layman Ruan of Dazhang added: 'What to do? What to do?')

The ruler of Jiangnan asked an old practitioner: 'I have a water buffalo (shuǐ gǔ niú, water buffalo) with not an inch of grass for ten thousand miles. I don't know where to let it graze.' (Guizong Rou answered on their behalf: 'A good place to graze.')

When Monk Nanquan passed away, Minister Lu Xuan came to console the abbot. The abbot asked: 'Why doesn't the minister weep for our late teacher?' The minister said: 'If the abbot speaks correctly, then I will weep.' No one answered. (Guizong Rou answered on their behalf: 'Weep, weep.')

Chancellor Feng Yanji of Jiangnan was touring Zhongshan with several monks. Arriving at One-Person Spring, he asked: 'One-Person Spring, with so many people vying to drink, is there enough?' One monk replied: 'It doesn't allow anyone to be shortchanged (lack).' Feng Yanji didn't agree, and instead said: 'Who is shortchanged?' (Fayan added: 'Who is the one who is not satisfied?')

A benefactor's wife came to the monastery to give the monks annual stipends. A monk said: 'Put a portion in front of the holy monk.' The woman said: 'How old is the holy monk?' The monk had no reply. (Fayan answered on their behalf: 'You will know when your heart's desire is fulfilled.')

Fadeng asked a newly arrived monk: 'Where did you recently come from?' The monk said: 'Mount Lu.' The master picked up a incense box and said: 'Does Mount Lu have this too?' The monk had no reply. (The master answered on their behalf: 'Seeking the fragrance to pay respects to the abbot.')

A monk asked Yangshan: 'What is the meaning of drawing a bow to the full moon and biting the arrow (niè zú, biting the arrowhead with teeth)?' Yangshan said: 'Biting the arrow.' As the monk was about to speak, Yangshan said: 'Even if you open your mouth until the year of the donkey, you won't understand.' The monk had no reply. (Nanquan answered on their behalf by standing sideways.)

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有一行者隨法師入佛殿。行者向佛而唾。法師曰。行者少去就何以唾佛。行者曰。將無佛處來與某甲唾。無對(溈山云。仁者卻不仁者。不仁者卻仁者。仰山代法師云。但唾行者。又云。行者若有語即向伊道。還我無行者處來)。

偃臺感山主到圓通院相看。第一座問曰。圓通無路。山主爭得到來(歸宗柔代云。不期又得相見)。

有僧入冥見地藏菩薩。地藏問。是爾平生修何業。僧曰。念法華經。曰止止不須說我法妙難思。為是說是不說。無對(歸宗柔代云。此迴歸去敢請流通)。

歸宗柔和尚問僧。看什麼經。曰寶積經。柔曰。既是沙門為什麼看寶積。無對(柔自代云。古今用無極)。

劉禹端公因雨問先云居和尚。雨從何來。曰從端公問處來。端公歡喜讚歎。云居卻問端公從何來。無語。有老宿代云。適來道什麼(歸宗柔別云。謝和尚再三)。

昔有三僧雲遊。擬謁徑山和尚。遇一婆子時方收稻次。一僧問曰。徑山路何處去。婆曰。驀直去。僧曰。前頭水深過得否。曰不濕腳。僧又問。上岸稻得恁么好。下岸稻得恁么怯。曰下岸稻總被螃蟹吃卻也。僧曰。太香生。曰勿氣息。僧又問婆。住在什麼處。曰只在遮里。三僧乃入店內。婆煎茶一瓶將盞子三個安盤上謂曰。和尚

【現代漢語翻譯】 現代漢語譯本：

一位修行者跟隨法師進入佛殿。修行者朝著佛像吐唾沫。法師說：『修行者，你太沒規矩了，為何要朝佛吐唾沫？』修行者說：『你找個沒有佛的地方來，我便在那裡吐。』（修行者）無言以對。（溈山禪師評論說：『仁慈的人卻做了不仁慈的事，不仁慈的人卻做了仁慈的事。』仰山禪師代替法師說：『只管朝修行者吐唾沫。』又說：『修行者如果說話，就對他說，把沒有修行者的地方還給我。』） 偃臺感山主到圓通院拜訪。第一座（指寺院中職位最高的僧人）問道：『圓通院沒有路，山主您是怎麼來的？』（歸宗柔禪師代替山主回答說：『沒想到又能相見。』） 有僧人到陰間見到地藏菩薩（Ksitigarbha，佛教中一位重要的菩薩，以救度地獄眾生為愿）。地藏菩薩問：『你平生修習什麼功業？』僧人說：『唸誦《法華經》（Lotus Sutra，佛教經典）。』地藏菩薩說：『停止，停止，不必說了，我的佛法精妙難以思議。』（地藏菩薩問僧人）是說還是不說？（僧人）無言以對。（歸宗柔禪師代替僧人回答說：『這次回去，我一定盡力流通此經。』） 歸宗柔和尚問僧人：『你看什麼經？』僧人說：『《寶積經》（Ratnakuta Sutra，佛教經典）。』歸宗柔說：『既然是沙門（Sramana，出家修道者），為什麼看寶積？』（僧人）無言以對。（歸宗柔禪師自己代替僧人回答說：『古今都用之不盡。』） 劉禹錫（Liu Yuxi，唐代詩人）端公因為下雨問先云居和尚：『雨從哪裡來？』（云居）和尚說：『從端公您問的地方來。』劉禹錫歡喜讚歎。云居（和尚）反問劉禹錫從哪裡來？（劉禹錫）無語。有老修行代替（劉禹錫）回答說：『剛才說什麼？』（歸宗柔禪師另外回答說：『感謝和尚再三。』） 從前有三個僧人雲遊，打算拜謁徑山和尚（Jingshan，山名，也指徑山寺的和尚）。遇到一位老婦人正在收稻子。一個僧人問道：『去徑山的路怎麼走？』老婦人說：『一直往前走。』僧人說：『前面的水很深，能過去嗎？』（老婦人）說：『不會濕腳。』僧人又問：『上邊的稻子長得這麼好，下邊的稻子長得這麼弱？』（老婦人）說：『下邊的稻子都被螃蟹吃掉了。』僧人說：『太香了。』（老婦人）說：『不要出聲。』僧人又問老婦人：『住在什麼地方？』（老婦人）說：『就住在這裡。』三個僧人於是進入店裡。老婦人煎了一壺茶，將三個茶杯放在盤子上，說道：『和尚……』

【English Translation】 English version:

A practitioner followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha image. The Dharma master said, 'Practitioner, you are being disrespectful. Why do you spit at the Buddha?' The practitioner said, 'Find me a place where there is no Buddha, and I will spit there.' (The practitioner) had no reply. (Zen Master Weishan commented, 'The benevolent one acts unbenevolently, and the unbenevolent one acts benevolently.' Zen Master Yangshan, substituting for the Dharma master, said, 'Just spit at the practitioner.' He also said, 'If the practitioner speaks, tell him, return to me the place where there is no practitioner.') Yantai Ganshan, the mountain master, visited the Yuantong Monastery. The first seat (referring to the highest-ranking monk in the monastery) asked, 'There is no road to Yuantong Monastery. How did the mountain master arrive?' (Zen Master Guizong Rou, substituting for the mountain master, said, 'Unexpectedly, we meet again.') A monk went to the underworld and saw Ksitigarbha Bodhisattva (Ksitigarbha, an important Bodhisattva in Buddhism, who vows to save beings from hell). Ksitigarbha asked, 'What meritorious deeds have you cultivated in your life?' The monk said, 'Reciting the Lotus Sutra (Lotus Sutra, a Buddhist scripture).' Ksitigarbha said, 'Stop, stop, no need to say more. My Dharma is subtle and difficult to comprehend.' (Ksitigarbha asked the monk) Is it to be spoken or not spoken? (The monk) had no reply. (Zen Master Guizong Rou, substituting for the monk, said, 'Upon returning this time, I will certainly strive to circulate this sutra.') Zen Master Guizong Rou asked a monk, 'What sutra are you reading?' The monk said, 'The Ratnakuta Sutra (Ratnakuta Sutra, a Buddhist scripture).' Guizong Rou said, 'Since you are a Sramana (Sramana, a renunciate), why are you reading the Ratnakuta?' (The monk) had no reply. (Zen Master Guizong Rou himself substituted for the monk, saying, 'It is inexhaustible throughout ancient and modern times.') Duke Liu Yuxi (Liu Yuxi, a poet of the Tang Dynasty) asked the late Yunju (monastery) abbot because of the rain, 'Where does the rain come from?' The (Yunju) abbot said, 'It comes from where Duke you ask.' Liu Yuxi was delighted and praised him. The (Yunju) abbot then asked Liu Yuxi where he came from. (Liu Yuxi) was speechless. An old practitioner substituted (for Liu Yuxi), saying, 'What did you say just now?' (Zen Master Guizong Rou offered another response: 'Thank you, Abbot, again and again.') In the past, there were three monks traveling around, intending to visit Zen Master Jingshan (Jingshan, the name of a mountain, also referring to the monks of Jingshan Temple). They encountered an old woman who was harvesting rice. One monk asked, 'Which way is the road to Jingshan?' The old woman said, 'Go straight ahead.' The monk said, 'The water ahead is deep, can we cross it?' (The old woman) said, 'Your feet won't get wet.' The monk then asked, 'The rice above is growing so well, while the rice below is so weak?' (The old woman) said, 'The rice below has all been eaten by crabs.' The monk said, 'It smells so good.' (The old woman) said, 'Don't make a sound.' The monk then asked the old woman, 'Where do you live?' (The old woman) said, 'Just here.' The three monks then entered the shop. The old woman brewed a pot of tea, placed three cups on a tray, and said, 'Monks...'

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有神通者即喫茶。三人無對。又不敢傾茶。婆曰。看老朽自逞神通也。於是便拈盞子傾茶行。

法眼和尚謂小兒日。因子識得爾爺爾爺名什麼。無對(法燈代云。但將衣袖掩面)。

法眼卻問一僧。若是孝順之子合下得一轉語。且道合下得什麼語。無對(法眼自代云。他是孝順之子)。

僧問講彌陀經座主。水鳥樹林皆悉唸佛念法念僧作么生講。坐主曰。基法師道。真友不待請如母赴嬰兒。僧曰。如何是真友不待請(法眼代云。此是基法師語)。

泉州王延彬入招慶院。見方丈門閉問演侍者。有人敢道大師在否。演曰。有人敢道大師不在否(法眼別云。太傅識大師)。

僧舉。佛說法有一女人忽來問訊。便於佛前入定。時文殊近前彈指。出此女人定不得。又托升梵天亦出不得。佛曰。假使百千文殊亦出此女人定不得。下方有網明菩薩能出此定。須臾網明便至問訊佛了。去女人前彈指一聲。女人便從定而起(五雲和尚云。不唯文殊不能出此定。但恐如來也出此定不得。只如教意怎生體解)。

志公云。每日拈香擇火不知身是道場。玄沙云。每日拈香擇火不知真個道場(玄覺徴云。只如此二尊者語還有親疏也無)。

云巖院主游石室回。云巖問。汝去入到石室裡許看為只恁么

【現代漢語翻譯】 現代漢語譯本：

『有神通者即喫茶。』（有神通的人就來喝茶。）三個人沒有回答。又不敢倒茶。婆子說：『看我老朽來賣弄神通。』於是就拿起茶盞倒茶行走。 法眼和尚問小沙彌說：『因為你認識你的父親，你父親叫什麼名字？』沒有人回答。（法燈代答說：『但將衣袖掩面』。） 法眼又問一個僧人：『如果是孝順的兒子，應該說出一句轉語，那麼應該說什麼話？』沒有人回答。（法眼自己代答說：『他是孝順的兒子。』） 僧人問講《彌陀經》的座主：『水鳥樹林都念佛、念法、念僧，該怎麼講？』座主說：『基法師說，真朋友不用邀請，就像母親趕去照顧嬰兒。』僧人說：『什麼是真朋友不用邀請？』（法眼代答說：『這是基法師的話。』） 泉州王延彬進入招慶院，看見方丈的門關著，問演侍者：『有人敢說大師在嗎？』演說：『有人敢說大師不在嗎？』（法眼另外說：『太傅認識大師。』） 僧人舉例說：『佛說法時，有一個女人忽然來問訊，就在佛前入定。當時文殊（Manjusri，智慧的象徵）上前彈指，不能使這個女人出定。又托到梵天（Brahma Heaven，色界天的最高層）也不能使她出定。佛說：『即使百千個文殊也不能使這個女人出定，下方有網明菩薩（Jalavabhasana Bodhisattva）能使她出此定。』一會兒，網明菩薩就到了，向佛問訊完畢，走到女人面前彈指一聲，女人就從定中起來。』（五雲和尚說：『不只是文殊不能使她出此定，恐怕如來（Tathagata，佛的稱號）也不能使她出此定。只是這教義該怎麼理解？』） 志公說：『每日拈香擇火，不知自身就是道場。』玄沙說：『每日拈香擇火，不知真正的道場。』（玄覺徴說：『只是這兩位尊者的話，還有親疏之分嗎？』） 云巖院主游石室回來，云巖問：『你進去到石室裡，看到的是什麼？』

【English Translation】 English version:

'Those with supernatural powers, come and have tea.' Three people did not respond and dared not pour the tea. The old woman said, 'Watch this old woman show off her supernatural powers.' Thereupon, she picked up the teacup, poured the tea, and walked around. Venerable Fayan asked a young novice, 'Because you know your father, what is your father's name?' No one answered. (Fadeng answered instead, 'Just cover his face with his sleeve.') Fayan then asked a monk, 'If he is a filial son, he should say a turning phrase. Then what should he say?' No one answered. (Fayan answered for him, 'He is a filial son.') A monk asked the lecturer of the Amitabha Sutra, 'The water birds and trees all recite Buddha, Dharma, and Sangha. How should this be explained?' The lecturer said, 'Master Ji said, a true friend does not wait to be invited, like a mother rushing to care for her baby.' The monk said, 'What is a true friend who does not wait to be invited?' (Fayan answered for him, 'These are the words of Master Ji.') Wang Yanbin of Quanzhou entered Zhaoqing Monastery, saw the abbot's door closed, and asked the attendant Yan, 'Does anyone dare to say the master is in?' Yan said, 'Does anyone dare to say the master is not in?' (Fayan added, 'The Grand Tutor knows the master.') A monk cited an example: 'When the Buddha was teaching, a woman suddenly came to pay respects and entered samadhi (deep meditation) in front of the Buddha. At that time, Manjusri (symbol of wisdom) stepped forward and snapped his fingers, but could not get the woman out of samadhi. He then lifted her to the Brahma Heaven (the highest level of the Form Realm), but still could not get her out of samadhi. The Buddha said, 'Even hundreds of thousands of Manjusris cannot get this woman out of samadhi. Below, there is the Jalavabhasana Bodhisattva (Net Light Bodhisattva) who can get her out of this samadhi.' After a while, the Jalavabhasana Bodhisattva arrived, paid respects to the Buddha, went to the woman, snapped his fingers once, and the woman arose from samadhi.' (Monk Wuyun said, 'Not only can Manjusri not get her out of this samadhi, but I am afraid that even the Tathagata (title of the Buddha) cannot get her out of this samadhi. How should this teaching be understood?') Zhi Gong said, 'Every day, lighting incense and choosing fire, one does not know that one's own body is the Bodhimanda (place of enlightenment).' Xuan Sha said, 'Every day, lighting incense and choosing fire, one does not know the true Bodhimanda.' (Xuanjue Zheng said, 'Are there any differences in closeness or distance between the words of these two venerable ones?') The abbot of Yunyan Monastery returned from a visit to the Stone Chamber. Yunyan asked, 'When you went into the Stone Chamber, what did you see?'

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便回來(院主無對)洞山代云。彼中已有人佔了也。云巖曰。汝更去作什麼。洞山曰。不可人情斷絕去也。

鹽官會下有一主事僧。將死鬼使來取。僧告曰。某甲身為主事未暇修行。乞容七日得否。使曰。待為白王。若許即七日後來。不然須臾便至。言訖去。至七日後方來覓其僧不見。後有人舉問一僧。若來時如何抵擬他(洞山代云。被他覓得也)洞山會下有老宿去云巖回。洞山問。汝去云巖作什麼。答云。不會(洞山自代云。堆堆地)。

臨濟見僧來舉起拂子。僧禮拜。師便打。別僧來。師舉拂子。僧並不顧。師亦打。又一僧來參。師舉拂子。僧曰。謝和尚見示。師亦打(雲門代云。只疑老漢。大覺云。得即得猶未見臨濟機在)。

閩王送玄沙和尚上船。玄沙扣船召曰。大王。爭能出得遮里去。王曰。在里許得多少時也(歸宗柔別云。不因和尚不得到遮里)。

僧問老宿。如何是密室中人。老宿曰。有客不答話(玄沙云。何曾密。歸宗柔別老宿云爾因什麼得見)。

法眼和尚問講百法論僧。百法是體用雙陳。明門是能所兼舉。座主是能法座是所。作么生說兼舉(有老宿代云。某甲喚作個法座。歸宗柔別云。不勞和尚如此)。

僧舉教云。文殊忽起佛見法見。被佛威神攝向二鐵

【現代漢語翻譯】 現代漢語譯本 便回來（院主無話可說），洞山（Dòngshān，人名，禪宗大師）代替院主說：『彼處已經有人佔據了。』云巖（Yúnyán，人名，禪宗大師）說：『你再去幹什麼？』洞山說：『不可人情斷絕啊。』

鹽官（Yánguān，地名）門下有一位主事僧人，將死的鬼使來索命。僧人告饒說：『我身為寺院主事，沒有空閑修行，請寬限七日可以嗎？』鬼使說：『待我稟告閻王，如果允許就七日後再來，不然須臾便到。』說完就走了。到了七日之後，鬼使來找那位僧人，卻不見了。後來有人舉此問一位僧人：『如果鬼使來時，如何抵擋他？』（洞山代替回答說：『被他找到了。』）洞山門下有一位老修行去云巖處又回來，洞山問：『你去云巖做什麼？』回答說：『不會。』（洞山自作回答說：『堆堆地』，意為一無所獲）。

臨濟（Línjì，人名，禪宗大師）看見僧人來，舉起拂塵。僧人禮拜，臨濟便打。另一僧人來，臨濟舉起拂塵，僧人並不理睬，臨濟也打。又一僧人來參拜，臨濟舉起拂塵，僧人說：『感謝和尚開示。』臨濟也打。（雲門（Yúnmén，人名，禪宗大師）代替說：『只是懷疑這老漢。』大覺（Dàjué，人名，禪宗大師）說：『得到即是得到，但還未見到臨濟的機鋒所在。』）

閩王（Mǐn Wáng，人名，古代地方統治者）送玄沙（Xuánshā，人名，禪宗大師）和尚上船。玄沙敲著船舷喊道：『大王，怎麼能出得了這裡去？』閩王說：『在這裡面待了多少時間了？』（歸宗柔（Guīzōng Róu，人名，禪宗大師）另外說道：『不是因為和尚，到不了這裡。』）

僧人問老修行：『如何是密室中人？』老修行說：『有客人來不回答話。』（玄沙說：『何曾隱密？』歸宗柔另外對老修行說：『你因什麼而得見？』）

法眼（Fǎyǎn，人名，禪宗大師）和尚問講解《百法論》（Bǎifǎ Lùn，佛教論著名）的僧人：『百法是體用雙陳，明門是能所兼舉。座主是能說法者，法座是所說法處，怎麼說是兼舉？』（有老修行代替回答說：『我稱它為法座。』歸宗柔另外說道：『不勞和尚如此。』）

僧人引用經文說：『文殊（Wénshū，菩薩名，象徵智慧）忽然生起佛見、法見，被佛的威神攝入二鐵

【English Translation】 English version Then he returned (the abbot had nothing to say). Dongshan (Dòngshān, a name, a Zen master) said on behalf of the abbot: 'Someone has already occupied that place.' Yunyan (Yúnyán, a name, a Zen master) said: 'What are you going there for?' Dongshan said: 'One cannot sever human relations.'

Under Yanguan (Yánguān, a place name), there was a monk in charge of affairs. A ghost messenger who was about to die came to claim his life. The monk pleaded: 'As I am in charge of affairs in the monastery, I have no time to cultivate. Could you grant me seven days?' The messenger said: 'I will report to King Yama. If he allows it, I will return in seven days; otherwise, I will be here in an instant.' Having said that, he left. After seven days, the messenger came to look for the monk but could not find him. Later, someone asked a monk about this: 'If the messenger comes, how should one resist him?' (Dongshan answered on his behalf: 'He was found by him.') An old practitioner from Dongshan's community went to Yunyan and returned. Dongshan asked: 'What did you do at Yunyan?' He replied: 'I don't understand.' (Dongshan answered for him: 'Piled up', meaning nothing gained).

Linji (Línjì, a name, a Zen master) saw a monk coming and raised his whisk. The monk bowed, and Linji struck him. Another monk came, and Linji raised his whisk. The monk paid no attention, and Linji also struck him. Another monk came to visit, and Linji raised his whisk. The monk said: 'Thank you, Master, for your instruction.' Linji also struck him. (Yunmen (Yúnmén, a name, a Zen master) said on his behalf: 'I just suspect this old man.' Dajue (Dàjué, a name, a Zen master) said: 'To attain is to attain, but one has not yet seen Linji's sharp wit.')

King Min (Mǐn Wáng, a name, an ancient local ruler) saw Zen Master Xuansha (Xuánshā, a name, a Zen master) onto a boat. Xuansha knocked on the boat and shouted: 'Great King, how can you get out of here?' The King said: 'How long have you been in here?' (Guizong Rou (Guīzōng Róu, a name, a Zen master) added: 'If it weren't for the Master, you wouldn't have gotten here.')

A monk asked an old practitioner: 'What is a person in a secret room?' The old practitioner said: 'When a guest comes, he does not answer.' (Xuansha said: 'How is it secret?' Guizong Rou said to the old practitioner: 'Why were you able to see?')

Zen Master Fayan (Fǎyǎn, a name, a Zen master) asked a monk lecturing on the 'Hundred Dharmas Treatise' (Bǎifǎ Lùn, a famous Buddhist treatise): 'The hundred dharmas are presented in terms of substance and function, and the 'Bright Gate' is a combined presentation of the able and the object. The lecturer is the one who expounds the Dharma, and the Dharma seat is the place where the Dharma is expounded. How can you say it's a combined presentation?' (An old practitioner answered on his behalf: 'I call it a Dharma seat.' Guizong Rou added: 'No need for the Master to do this.')

A monk quoted a scripture, saying: 'Manjusri (Wénshū, a Bodhisattva name, symbolizing wisdom) suddenly arose with Buddha-view and Dharma-view, and was drawn by the Buddha's majestic power into the two iron

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圍山(五云曰。什麼處是二鐵圍山。還會么。如今若有人起佛法之見。吾與烹茶兩甌。且道賞伊罰伊。同教意不同教意)。

洪州大寧院上狀請第二座開堂。人問。何不請第一座(法眼代云。不勞如此)。

洞山行腳時會一官人曰。三祖信心銘弟子擬注。洞山曰。才有是非紛然失心。作么生注(法眼代云。恁么即弟子不注也)。

法眼和尚因患腳。僧問訊次師曰。非人來時不能動。及至人來動不得。且道佛法中下得什麼語。僧曰。和尚且喜得較。師不肯(自別云。和尚今日似減)。

九峰和尚入江西城。人問入𢌅教化以何為眼。九峰曰。日月不曾亂(法眼別云。待有眼)。

僧問龍牙。終日區區如何頓息。龍牙曰。如孝子喪卻父母始得(東禪齊云。眾中道。如喪父母何有閑暇。恁么會還息得人疑情么。除此外且作么生會龍牙意)。

僧問龍牙。十二時中如何著力。龍牙曰。如無手人慾行拳始得(東禪齊云。好言語且作么生會。嘗問一僧。他道無手底人何更行得拳也。及問伊佛法。伊便休去將知路布說。得無用處不如子細體取古人意好)。

鼓山曰。欲知此事如一口劍。僧問。學人是死屍如何是劍。鼓山曰。拽出遮死屍著。僧應諾便歸僧堂結束而去。鼓山晚間聞去乃曰。好

【現代漢語翻譯】 現代漢語譯本 圍山（五云說：『什麼是二鐵圍山（兩座環繞須彌山的鐵山）？會意嗎？』如今如果有人生起對佛法的見解，我便請他喝兩甌茶。且說這是賞他還是罰他？是與教義相同還是不同？）。 洪州大寧院呈上狀子，請第二座開堂。有人問：『為什麼不請第一座？』（法眼代答說：『不必如此。』） 洞山行腳時，遇到一位官員說：『我打算註解三祖《信心銘》。』洞山說：『才一生起是非之念，就紛亂而失去了本心。要怎麼註解？』（法眼代答說：『既然這樣，那弟子就不註解了。』） 法眼和尚因為腳痛，僧人問候時，法眼說：『非人來時不能動，等到人來時又動不了。且說在佛法中該如何下判斷？』僧人說：『和尚總算好些了。』法眼不認可。（自作別解說：『和尚今天好像減輕了。』） 九峰和尚進入江西城。有人問：『進入城中教化，以什麼作為眼目？』九峰說：『日月不曾紊亂。』（法眼另作解說：『等待有眼目。』） 僧人問龍牙：『終日忙碌，如何才能頓然止息？』龍牙說：『如同孝子喪失父母一般才能止息。』（東禪齊說：『眾人說，如同喪失父母，哪裡還有閑暇？這樣理解能消除人們的疑慮嗎？除了這樣，又該如何理解龍牙的意思？』） 僧人問龍牙：『十二時辰中如何著力？』龍牙說：『如同沒有手的人想要打拳一般才能著力。』（東禪齊說：『好言語！但要如何理解呢？我曾經問過一個僧人，他說沒有手的人怎麼還能打拳呢？等到問他佛法，他就沉默不語了。可見口頭上的解說，不如仔細體會古人的意思好。』） 鼓山說：『想要知道這件事，就像一口劍。』僧人問：『學人是死屍，什麼是劍？』鼓山說：『把這死屍拖出來。』僧人應諾，便回僧堂收拾東西離開了。鼓山晚上聽說后說：『好！』

【English Translation】 English version Weishan (Wuyun said, 'What are the Two Iron Mountains (two iron mountains surrounding Mount Sumeru)? Do you understand? Now, if someone develops a view of the Buddha-dharma, I will offer him two bowls of tea. Tell me, is this a reward or a punishment? Is it in accordance with the teachings or not?') Hongzhou Daning Monastery submitted a petition to invite the second seat to give a Dharma talk. Someone asked, 'Why not invite the first seat?' (Fayan replied on his behalf, 'There's no need to go to such lengths.') When Dongshan was traveling, he met an official who said, 'I intend to annotate the Third Patriarch's Xin Xin Ming (Verses on Faith-Mind).' Dongshan said, 'As soon as right and wrong arise, the mind is confused and lost. How can you annotate it?' (Fayan replied on his behalf, 'In that case, this disciple will not annotate it.') Because Abbot Fayan was suffering from a foot ailment, when a monk came to inquire about his health, the master said, 'When non-humans come, I cannot move; but when humans come, I cannot move either. Tell me, what judgment can be made in the Buddha-dharma?' The monk said, 'The abbot seems to be getting better.' The master did not agree. (He added his own interpretation, 'The abbot seems to be feeling better today.') Abbot Jiufeng entered the city of Jiangxi. Someone asked, 'Entering the city to teach, what will you use as your eyes?' Jiufeng said, 'The sun and moon have never been disordered.' (Fayan offered another interpretation, 'Waiting for eyes.') A monk asked Longya, 'How can one achieve sudden cessation from the busyness of the day?' Longya said, 'Only when a filial son loses his parents can he achieve it.' (Dongchan Qi said, 'People say, how can there be leisure when one loses one's parents? Can this understanding dispel people's doubts? Besides this, how else should one understand Longya's meaning?') A monk asked Longya, 'How should one exert effort throughout the twelve periods of the day?' Longya said, 'Only when a person without hands wants to throw a punch can he exert effort.' (Dongchan Qi said, 'Good words! But how should one understand them? I once asked a monk, and he said, how can a person without hands throw a punch? When I asked him about the Buddha-dharma, he fell silent. It can be seen that verbal explanations are not as good as carefully contemplating the meaning of the ancients.') Gushan said, 'If you want to know this matter, it is like a sword.' A monk asked, 'This student is a corpse, what is the sword?' Gushan said, 'Drag out this corpse.' The monk agreed and returned to the monks' hall to pack his things and leave. Gushan heard about it that evening and said, 'Good!'

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與拄杖(東禪齊云。遮僧若不肯鼓山有什麼過。若肯何得便發去。又鼓山拄杖賞伊罰伊。具眼底上座試商量看)。

有庵主見僧來豎火筒曰。會么。曰不會。庵主曰。三十年用不盡底。僧卻問。三十年前用個什麼(歸宗柔代云。也要知)。

招慶和尚拈缽囊問僧。爾道直幾錢(歸宗柔代云。留與人增價)。

雲門和尚以手入木師子口曰。咬殺我也相救(歸宗柔代云。和尚出手太殺)。

有座主念彌陀名號次。小師喚和尚。及回顧小師不對。如是數四。和尚叱曰。三度四度喚有什麼事。小師曰。和尚幾年喚他。即得某甲才喚便發業(法燈代云。咄叱)。

鷂子趁鴿子飛向佛殿欄干上顫。有人問僧。一切眾生在佛影中常安常樂。鴿子見佛為什麼顫(法燈代云怕佛)。

悟空禪師問忠座主。講什麼經。曰法華經。悟空曰。若有說法華經處我現寶塔當爲證明。大德講什麼人證明(法燈代云。謝和尚證明)。

僧問老宿。魂兮歸去來食我家園葚。如何是家園葚(玄覺代云。是亦食不得。法燈別云。污卻爾口)。

官人問僧。名什麼。曰無揀。官人曰。忽然將一碗沙與上座又作么生。曰謝官人供養(法眼別云。此猶是揀底)。

廣南有僧住庵。國主出獵。人報庵主大王來

【現代漢語翻譯】 現代漢語譯本：

拄杖（東禪齊云：如果遮僧不肯去鼓山，鼓山有什麼過錯？如果肯去，為何又要立刻離開？鼓山的拄杖賞罰他，有眼力的上座請試著商量一下）。 有庵主看見僧人來，豎起火筒問：『會么？』僧人說：『不會。』庵主說：『三十年也用不完。』僧人反問：『三十年前用什麼？』（歸宗柔代說：『也要知道。』） 招慶和尚拿起缽囊問僧人：『你說值多少錢？』（歸宗柔代說：『留給別人擡價。』） 雲門和尚把手伸進木獅子的嘴裡說：『咬死我也要救。』（歸宗柔代說：『和尚出手太狠。』） 有座主唸誦彌陀（Amitabha，阿彌陀佛）名號時，小師父叫『和尚』。等他回頭，小師父卻不應答。如此數次。和尚斥責說：『三番四次叫我有什麼事？』小師父說：『和尚您唸了他（彌陀）多少年，才能像我這樣一叫就立刻有反應。』（法燈代說：『咄，斥責。』） 鷂子追逐鴿子，鴿子飛向佛殿的欄桿上顫抖。有人問僧人：『一切眾生在佛的庇護下常安常樂，鴿子見到佛為什麼還顫抖？』（法燈代說：『怕佛。』） 悟空禪師問忠座主：『講什麼經？』回答說：『《法華經》（Lotus Sutra）。』悟空說：『如果有人講《法華經》，我現出寶塔來為他證明。大德講經，誰來證明？』（法燈代說：『謝謝和尚證明。』） 僧人問老宿：『魂兮歸去來食我家園葚（靈魂啊，回來吃我家的桑葚）。』什麼是家園的桑葚？』（玄覺代說：『也是吃不得的。』法燈別說：『污了你的口。』） 官人問僧人：『叫什麼名字？』回答說：『無揀（無選擇）。』官人說：『如果我拿一碗沙子給上座，又該怎麼辦？』回答說：『謝謝官人供養。』（法眼別說：『這還是有選擇。』） 廣南有僧人住在庵里。國主出外打獵。有人報告庵主說：『大王來了。』

【English Translation】 English version:

A staff (Dongchan Qiyun: If this monk refuses to go to Gushan, what fault does Gushan have? If he agrees to go, why does he leave immediately? Gushan's staff rewards and punishes him; discerning senior monks, please try to discuss this). An abbot saw a monk coming and held up a fire tube, asking, 'Do you understand?' The monk said, 'I don't understand.' The abbot said, 'It can't be used up in thirty years.' The monk then asked, 'What was used thirty years ago?' (Guizong Rou said on behalf: 'One must also know.') Monk Zhaoqing picked up a bowl bag and asked a monk, 'How much do you say this is worth?' (Guizong Rou said on behalf: 'Leave it for others to increase the price.') Zen Master Yunmen put his hand into the mouth of a wooden lion and said, 'Even if it bites me to death, I will save it.' (Guizong Rou said on behalf: 'The master's move is too ruthless.') A lecturer was reciting the name of Amitabha (Amitabha, the Buddha of Infinite Light) when a young novice called out, 'Master.' When he looked back, the novice didn't respond. This happened several times. The master scolded, 'What is the matter with calling me three or four times?' The novice said, 'How many years have you been calling him (Amitabha), Master, that I can only evoke a response immediately after calling him?' (Fadeng said on behalf: 'Tut, scolding.') A hawk chased a pigeon, and the pigeon flew to the railing of the Buddha hall, trembling. Someone asked a monk, 'All sentient beings are constantly at peace and happy in the shadow of the Buddha. Why does the pigeon tremble when it sees the Buddha?' (Fadeng said on behalf: 'Afraid of the Buddha.') Zen Master Wukong asked Lecturer Zhong, 'What sutra are you lecturing on?' He replied, 'The Lotus Sutra (Lotus Sutra).' Wukong said, 'If someone lectures on the Lotus Sutra, I will appear a jeweled pagoda to certify it. What person will certify the virtuous one's lecture?' (Fadeng said on behalf: 'Thank you, Master, for certifying.') A monk asked an old master, 'O soul, return to eat the mulberries in my garden.' What are the mulberries of the garden?' (Xuanjue said on behalf: 'They also cannot be eaten.' Fadeng said separately: 'They will defile your mouth.') An official asked a monk, 'What is your name?' He replied, 'No choice (Wu Jian).' The official said, 'If I suddenly give the senior monk a bowl of sand, what would you do?' He replied, 'Thank you, official, for the offering.' (Fayan said separately: 'This is still a choice.') In Guangnan, there was a monk living in a hermitage. The ruler went out hunting. Someone reported to the abbot, 'The Great King is coming.'

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請起。曰非但大王來佛來亦不起。王問。佛豈不是汝師。曰是。王曰。見師為什麼不起(法眼代云。未足酬恩)。

僧辭趙州和尚。趙州謂曰。有佛處不得住無佛處急走過。三千里外逢人莫舉(法眼代云。恁么即不去也)。

泗州塔前一僧禮拜。有人問。上座日日禮拜還見大聖么(法眼代云。汝道禮拜是什麼義)。

僧問圓通和尚。一塵才起大地全收。還見禪床么圓通曰。喚什麼作塵。又問法燈曰。喚什麼作禪床(東禪齊云。此二尊宿語明。伊問處。不明伊問處。若明伊問處還得盡善也未。試斷看。忽然向伊道。爾指示我。更要答語。又作么生會。莫道又答一轉子)。

玄覺和尚聞鳩子叫問增。什麼聲。僧曰。鳩子。師曰。欲得不招無間業。莫謗如來正法輪(東禪齊云。上座道是鳩子聲便成謗法。什麼處是謗處。若道不是還得么。上座且道。玄覺意作么生)。

保福僧到地藏。地藏和尚問。彼中佛法如何。曰保福有時示眾道。塞卻爾眼教爾覷不見。塞卻爾耳教爾聽不聞。坐卻爾意教爾分別不得。地藏曰。吾問爾。不塞爾眼見個什麼。不塞爾耳聞個什麼。不坐爾意作么生分別(東禪齊云。那僧聞了忽然惺去。更不他游。上座如今還得么。若不會每日見個什麼)。

福州洪塘橋上有

【現代漢語翻譯】 現代漢語譯本：請起。僧人說：'不只是大王您來，即使是佛來，我也不會起身。' 國王問：'佛難道不是你的老師嗎？' 僧人說：'是的。' 國王問：'見到老師為什麼不起身？' (法眼禪師代答說：'還不足以報答恩情。') 僧人向趙州和尚告辭。趙州說：'有佛的地方不可停留，沒有佛的地方要趕緊走過。三千里外遇到人，不要提起此事。' (法眼禪師代答說：'這樣的話，那就不去了。') 泗州塔前，一位僧人禮拜。有人問：'上座您天天禮拜，可曾見到大聖（指佛）嗎？' (法眼禪師代答說：'你認為禮拜是什麼意思？') 僧人問圓通和尚：'一塵才起，大地全收。還看得見禪床嗎？' 圓通說：'你把什麼叫做塵？' 又問法燈禪師：'你把什麼叫做禪床？' (東禪齊云禪師說：'這兩位尊宿的語言很明白，他們問的地方，不明白他們問的地方。如果明白他們問的地方，還能做到盡善盡美嗎？試著判斷看看。如果忽然對他們說：'你指示我'，還要回答，又該怎麼理解？不要說又回答一轉。') 玄覺和尚聽到鳩鳥叫，問僧人：'什麼聲音？' 僧人說：'鳩鳥。' 師父說：'想要不招致無間地獄的業報，就不要誹謗如來的正法輪（佛法）。' (東禪齊云禪師說：'上座說這是鳩鳥的聲音，就成了誹謗佛法。哪裡是誹謗之處？如果說不是，可以嗎？上座且說說，玄覺和尚是什麼意思？') 保福寺的僧人來到地藏處。地藏和尚問：'你們那裡佛法如何？' 僧人說：'保福寺有時向大眾開示說：'塞住你們的眼睛，教你們看不見；塞住你們的耳朵，教你們聽不見；禁錮你們的心意，教你們分別不得。' 地藏說：'我問你，不塞住你的眼睛，你看見什麼？不塞住你的耳朵，你聽見什麼？不禁錮你的心意，你如何分別？' (東禪齊云禪師說：'那位僧人聽了，忽然醒悟，不再四處遊方。上座你現在明白了嗎？如果不會，每天看見的是什麼？') 福州洪塘橋上，有...

【English Translation】 English version: Please rise.' The monk said, 'Not only if Your Majesty comes, but even if the Buddha comes, I will not rise.' The king asked, 'Isn't the Buddha your teacher?' The monk said, 'Yes.' The king asked, 'Why don't you rise when you see your teacher?' (Fayan Chan master replied on his behalf, 'It is not enough to repay the kindness.') A monk was taking leave of Zhao Zhou (Joshu) Zen master. Zhao Zhou said, 'Do not stay where there is Buddha; quickly pass through where there is no Buddha. Do not mention this to anyone you meet three thousand miles away.' (Fayan Chan master replied on his behalf, 'In that case, I won't go.') In front of the Sizhou Pagoda, a monk was prostrating. Someone asked, 'Venerable monk, do you see the Great Sage (Buddha) in your daily prostrations?' (Fayan Chan master replied on his behalf, 'What do you think is the meaning of prostration?') A monk asked Yuan Tong (Entsu) Zen master, 'As soon as a mote of dust arises, the whole earth is contained. Can you still see the Zen meditation seat?' Yuan Tong said, 'What do you call dust?' He also asked Fa Deng (Hoto) Zen master, 'What do you call a Zen meditation seat?' (Dongchan Qiyun Zen master said, 'The words of these two venerable masters are clear. They ask about the place, not understanding the place they ask about. If they understand the place they ask about, can they still achieve perfection? Try to judge. If suddenly you say to them, 'You show me,' and they still want an answer, how would you understand it? Don't say you'll give another answer.') Zen master Xuanjue (Gakukaku) heard a turtledove cooing and asked a monk, 'What is that sound?' The monk said, 'A turtledove.' The master said, 'If you want to avoid incurring the karma of the Avici hell, do not slander the Tathagata's true Dharma wheel (Buddha's teachings).' (Dongchan Qiyun Zen master said, 'If the monk says it is the sound of a turtledove, it becomes slander of the Dharma. Where is the slander? If you say it is not, is that acceptable? Monk, tell me, what is Xuanjue's intention?') A monk from Baofu Temple came to Dizang (Jizo). Dizang Zen master asked, 'How is the Buddha-dharma there?' The monk said, 'Baofu sometimes instructs the assembly, saying, 'Block your eyes and teach you not to see; block your ears and teach you not to hear; bind your mind and teach you not to discriminate.' Dizang said, 'I ask you, without blocking your eyes, what do you see? Without blocking your ears, what do you hear? Without binding your mind, how do you discriminate?' (Dongchan Qiyun Zen master said, 'That monk, upon hearing this, suddenly awakened and no longer traveled elsewhere. Venerable monk, do you understand now? If you don't understand, what do you see every day?') On the Hongtang Bridge in Fuzhou, there is...

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僧列坐。官人問。此中還有佛么(法眼代云。汝是什麼人)。

人問僧。無為無事人為什麼卻有金鎖難(五云代云。只為無為無事)。

老宿問僧。什麼處來。曰牛頭山禮拜祖師來。老宿曰。還見祖師么(歸宗柔代云。大似不相信)。

有僧與童子上經了。令持經著函內。童子曰。某甲念底著向那裡(法燈代云。汝念什麼經)。

一僧注道德經。人問曰。久向大德注道德經。僧曰。不敢。曰何如明皇(法燈代云。是弟子)。

雲門和尚問僧。什麼處來。曰江西來。雲門曰。江西一遂老宿寱語住也未。僧無對(五云代云。興猶未已)。

後有僧問法眼。和尚不知雲門意作么生。法眼曰。大小云門被遮僧勘破(五云曰。什麼處是勘破雲門處。要會么。法眼亦被后僧勘破也)。

因開井被沙塞卻泉眼。法眼問僧。泉眼不通被沙塞。道眼不通被什麼物礙。僧無對(師自代云。被眼礙)。

景德傳燈錄卷第二十七 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十八

諸方廣語一十二人見錄南陽慧忠國師語洛京荷澤神會大師語江西大寂道一禪師語澧州藥山惟儼和尚語越州大珠慧海和尚語汾州大達無業國師語池州南泉普愿和尚語趙州從諗和

【現代漢語翻譯】 現代漢語譯本 眾僧列座。一位官人問道：『這裡還有佛嗎？』（法眼禪師代答說：『你是什麼人？』）

有人問僧人：『無為無事的人為什麼卻有金鎖難？』（五云禪師代答說：『只因爲無為無事。』）

一位老修行問僧人：『從哪裡來？』僧人回答：『從牛頭山禮拜祖師而來。』老修行說：『還見到祖師了嗎？』（歸宗柔禪師代答說：『很像不相信。』）

有僧人與童子一起讀經完畢，讓童子把經書放到經函里。童子說：『我念的經放到哪裡？』（法燈禪師代答說：『你念什麼經？』）

一位僧人註釋《道德經》。有人問：『久仰大德註釋《道德經》。』僧人說：『不敢當。』那人問：『（註釋得）如何比得上明皇？』（法燈禪師代答說：『是弟子（所為）。』）

雲門和尚問僧人：『從哪裡來？』僧人回答：『從江西來。』雲門說：『江西的一位老宿說夢話停止了嗎？』僧人無言以對。（五云禪師代答說：『興致猶未停止。』）

後來有僧人問法眼禪師：『和尚您不知道雲門和尚的意思，該怎麼理解？』法眼禪師說：『好大的雲門，被這位僧人看破了。』（五云禪師說：『哪裡是看破雲門的地方？想要明白嗎？法眼也被後來的僧人看破了。』）

因為開井，沙子堵住了泉眼。法眼禪師問僧人：『泉眼不通被沙子堵住，道眼不通被什麼東西障礙？』僧人無言以對。（法眼禪師自己代答說：『被眼（本身）障礙。』）

《景德傳燈錄》卷第二十七 《大正藏》第51冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第二十八

諸方廣語一十二人見錄：南陽慧忠國師語、洛京荷澤神會大師語、江西大寂道一禪師語、澧州藥山惟儼和尚語、越州大珠慧海和尚語、汾州大達無業國師語、池州南泉普愿和尚語、趙州從諗和尚語

【English Translation】 English version Monks were seated in rows. An official asked, 'Is there still a Buddha (Buddha) here?' (Fayan (Dharma Eye) answered on his behalf, 'Who are you?')

Someone asked a monk, 'Why does a person of non-action and non-affair still have the difficulty of a golden lock?' (Wuyun (Five Clouds) answered on his behalf, 'Just because of non-action and non-affair.')

An old practitioner asked a monk, 'Where do you come from?' The monk replied, 'I come from Mount Niutou (Ox-Head Mountain) to pay respects to the Patriarch.' The old practitioner said, 'Did you see the Patriarch?' (Guizong Rou (Returning to the Source, Gentle) answered on his behalf, 'It seems like you don't believe it.')

A monk and a young boy finished reciting a scripture. He told the boy to put the scripture in the scripture box. The boy said, 'Where should I put the scripture that I recited?' (Fadeng (Dharma Lamp) answered on his behalf, 'What scripture did you recite?')

A monk was annotating the 'Tao Te Ching (道德經)'. Someone asked, 'I have long admired your annotation of the 'Tao Te Ching'.' The monk said, 'I dare not.' The person asked, 'How does it compare to Emperor Ming?' (Fadeng (Dharma Lamp) answered on his behalf, 'It is the disciple's (work).')

Zen Master Yunmen (Cloud Gate) asked a monk, 'Where do you come from?' The monk replied, 'I come from Jiangxi (江西).' Yunmen (Cloud Gate) said, 'Has the old master in Jiangxi stopped talking in his sleep?' The monk had no reply. (Wuyun (Five Clouds) answered on his behalf, 'The interest has not yet ceased.')

Later, a monk asked Zen Master Fayan (Dharma Eye), 'Venerable Sir, if you don't know Zen Master Yunmen's (Cloud Gate) meaning, how should it be understood?' Zen Master Fayan (Dharma Eye) said, 'Such a great Yunmen (Cloud Gate) has been seen through by this monk!' (Wuyun (Five Clouds) said, 'Where is the place that sees through Yunmen (Cloud Gate)? Do you want to understand? Fayan (Dharma Eye) has also been seen through by the later monk.')

Because of digging a well, the spring's eye was blocked by sand. Zen Master Fayan (Dharma Eye) asked a monk, 'The spring's eye is blocked by sand, what obstructs the Dharma Eye?' The monk had no reply. (The master answered on his own behalf, 'Obstructed by the eye (itself).')

'Jingde Records of the Transmission of the Lamp', Volume 27 'Taisho Tripitaka', Volume 51, No. 2076, 'Jingde Records of the Transmission of the Lamp'

'Jingde Records of the Transmission of the Lamp', Volume 28

Recorded are the extensive words of twelve masters: National Teacher Huizhong (慧忠) of Nanyang (南陽), Great Master Shenhui (神會) of Heze (荷澤) in Luoyang (洛京), Zen Master Daoyi (道一) of Daji (大寂) in Jiangxi (江西), Venerable Yanshan Weiyan (藥山惟儼) of Lizhou (澧州), Venerable Dazhu Huihai (大珠慧海) of Yuezhou (越州), National Teacher Dada Wuye (大達無業) of Fenzhou (汾州), Venerable Nanquan Puyuan (南泉普愿) of Chizhou (池州), and Venerable Zhaozhou Congshen (趙州從諗).

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尚語鎮州臨濟義玄和尚語玄沙宗一師備大師語潭州羅漢桂琛和尚語大法眼文益禪師語

南陽慧忠國師問禪客。從何方來。對曰。南方來。師曰。南方有何知識。曰知識頗多。師曰。如何示人。曰彼方知識直下示學人。即心是佛佛是覺義。汝今悉具見聞覺知之性。此性善能揚眉瞬目去來運用遍於身中。挃頭頭知挃腳腳知。故名正遍知。離此之外更無別佛。此身即有生滅。心性無始以來未曾生滅。身生滅者。如龍換骨。蛇脫皮人出故宅。即身是無常其性常也。南方所說大約如此。師曰。若然者與彼先尼外道無有差別。彼云。我此身中有一神性。此效能知痛癢。身壞之時神則出去。如舍被燒舍主出去。舍即無常。舍主常矣。審如此者。邪正莫辨孰為是乎。吾比遊方多見此色近尤盛矣。聚卻三五百眾。目視雲漢云。是南方宗旨。把他壇經改換。添糅鄙譚削除聖意惑亂后徒。豈成言教。苦哉吾宗喪矣。若以見聞覺知是佛性者。凈名不應云法離見聞覺知。若行見聞覺知是則見聞覺知非求法也。僧又問。法華了義開佛知見此復若為。師曰。他云開佛知見。尚不言菩薩二乘。豈以眾生癡倒便同佛之知見耶。僧又問。阿那個是佛心。師曰。墻壁瓦礫。是僧曰。與經大相違也。涅槃云。離墻壁無情之物故名佛性。今云是佛心。未審心

【現代漢語翻譯】 現代漢語譯本： 這是尚語鎮州的臨濟義玄和尚的語錄，玄沙宗的備大師的語錄，潭州羅漢桂琛和尚的語錄，以及大法眼文益禪師的語錄。

南陽慧忠國師問一位禪客：『你從哪裡來？』 禪客回答說：『從南方來。』 國師說：『南方有什麼知識？』 禪客說：『知識很多。』 國師說：『他們如何教導人們？』 禪客說：『他們直接告訴學人，『即心是佛』，佛就是覺悟的意義。你們現在都具備見聞覺知的本性。這個本性善於揚眉、眨眼、來去、運用，遍佈全身。觸碰頭，頭知道；觸碰腳，腳知道。所以叫做正遍知。除了這個之外，沒有別的佛。這個身體有生滅，但心性從無始以來就沒有生滅過。身體的生滅，就像龍換骨、蛇脫皮、人離開舊宅一樣。身體是無常的，但本性是常在的。南方所說的，大概就是這樣。』 國師說：『如果這樣說，那和先尼外道就沒有什麼區別了。他們說：『我這個身體中有一個神性，這個神效能夠知道痛癢。身體壞掉的時候，神性就離開，就像房子被燒燬，房主離開一樣。房子是無常的，房主是常在的。』如果真是這樣，那邪正就無法分辨，誰是對的呢？我以前遊歷四方，見過很多這種說法，最近尤其盛行。他們聚集三五百人，抬頭看著天空，說是南方的宗旨。他們把《壇經》改換，新增一些鄙俗的言論，刪除聖人的意思，迷惑後來的學徒。這怎麼能成為言教呢？可悲啊，我的宗派要衰落了！如果認為見聞覺知就是佛性，那麼《維摩詰經》不應該說『法離見聞覺知』。如果執著于見聞覺知，那就是在追求見聞覺知，而不是在求法。』 禪客又問：『《法華經》說開佛知見，這又該怎麼解釋呢？』 國師說：『他們說開佛知見，尚且不說是菩薩和二乘，難道能因為眾生的愚癡顛倒，就和佛的知見相同嗎？』 禪客又問：『哪個是佛心？』 國師說：『墻壁瓦礫就是。』 禪客說：『這和經典大相違背啊。《涅槃經》說，離開墻壁等無情之物，才叫做佛性。現在您說是佛心，我還不明白。』

【English Translation】 English version: These are the sayings of Linji Yixuan (臨濟義玄) (Linji Yixuan of Zhenzhou), the sayings of Master Bei (備大師) of the Xuansha School (玄沙宗), the sayings of Abbot Guichen (桂琛和尚) of Luohan Temple (羅漢) in Tanzhou (潭州), and the sayings of Chan Master Fayan Wenyi (大法眼文益禪師).

National Teacher Huizhong (慧忠國師) of Nanyang (南陽) asked a Chan traveler: 'Where do you come from?' The Chan traveler replied: 'I come from the South.' The National Teacher said: 'What knowledge is there in the South?' The Chan traveler said: 'There is much knowledge.' The National Teacher said: 'How do they instruct people?' The Chan traveler said: 'They directly instruct students, saying, 'The mind itself is Buddha (即心是佛),' and Buddha is the meaning of enlightenment. You now all possess the nature of seeing, hearing, knowing, and perceiving. This nature is good at raising eyebrows, blinking eyes, coming and going, and functioning throughout the body. Touch the head, the head knows; touch the foot, the foot knows. Therefore, it is called 'Right and Universal Knowledge (正遍知).' Apart from this, there is no other Buddha. This body has birth and death, but the mind-nature has never been born or died since the beginningless past. The birth and death of the body is like a dragon changing its bones, a snake shedding its skin, or a person leaving an old house. The body is impermanent, but the nature is constant. That is roughly what is said in the South.' The National Teacher said: 'If that is the case, then there is no difference between that and the Sianika (先尼) heretics. They say: 'In this body of mine, there is a divine nature. This divine nature can know pain and itching. When the body is destroyed, the divine nature leaves, just as when a house is burned down, the owner leaves. The house is impermanent, but the owner is constant.' If it is truly like this, then it is impossible to distinguish between right and wrong; who is correct? I have traveled extensively in the past and have seen many such views, and they are especially prevalent recently. They gather three or five hundred people, look up at the sky, and say that it is the Southern School's (南方宗旨) doctrine. They alter the Platform Sutra (壇經), adding vulgar talk, deleting the meaning of the sages, and confusing later disciples. How can this become a teaching? Alas, my school is declining! If seeing, hearing, knowing, and perceiving are considered to be the Buddha-nature, then Vimalakirti (凈名) should not have said, 'The Dharma is apart from seeing, hearing, knowing, and perceiving.' If one clings to seeing, hearing, knowing, and perceiving, then one is seeking seeing, hearing, knowing, and perceiving, and not seeking the Dharma.' The Chan traveler then asked: 'The Lotus Sutra (法華經) speaks of opening the Buddha's knowledge and vision; how should this be explained?' The National Teacher said: 'They speak of opening the Buddha's knowledge and vision, but they do not even mention Bodhisattvas (菩薩) or the Two Vehicles (二乘). How can the deluded and inverted views of sentient beings be the same as the Buddha's knowledge and vision?' The Chan traveler then asked: 'Which is the Buddha-mind?' The National Teacher said: 'Walls and tiles are.' The Chan traveler said: 'This greatly contradicts the scriptures. The Nirvana Sutra (涅槃經) says that the Buddha-nature is named as such because it is apart from inanimate objects such as walls. Now you say it is the Buddha-mind; I do not understand.'

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之與性為別不別。師曰。迷即別悟即不別。曰經云。佛性是常心是無常。今云不別何也。師曰。汝但依語而不依義。譬如寒月水結為冰。及至暖時冰釋為水。眾生迷時結性成心。眾生悟時釋心成性。若執無情無佛性者。經不應言三界唯心。宛是汝自違經。吾不違也。問無情既有心性還解說法否。師曰。他熾然常說無有間歇。曰某甲為什麼不聞。師曰。汝自不聞。曰誰人得聞。師曰。諸佛得聞。曰眾生應無分邪。師曰。我為眾生說不為聖人說。曰某甲聾瞽不聞無情說法師應合聞。師曰。我亦不聞。曰師既不聞爭知無情解說。師曰。我若得聞即齊諸佛。汝即不聞我所說法。曰眾生畢竟得聞否。師曰。眾生若聞即非眾生。曰無情說法有何典據。師曰。不見華嚴云。剎說眾生說三世一切說。眾生是有情乎。曰師但說無情有佛性。有情復若為。師曰。無情尚爾況有情耶。曰若然者前舉南方知識云見聞是佛性。應不合判同外道。師曰。不道他無佛性。外道豈無佛性耶。但緣見錯於一法中而生二見故非也。曰若俱有佛性。且殺有情即結業互酬損害。無情不聞有報。師曰。有情是正報計我我所而懷結恨即有罪報。無情是其依報無結恨心。是以不言有報。曰教中但見有情作佛。不見無情受記。且賢劫千佛孰是無情佛耶。師曰。如皇太子未

【現代漢語翻譯】 現代漢語譯本： 問：『無情』（無生命之物）與『性』（本性）是相同還是不同？ 師父說：『迷惑時就不同，覺悟時就沒有不同。』 問：經書上說，『佛性』（Buddha-nature）是常，『心』是無常。現在您說沒有不同，這是為什麼呢？ 師父說：『你只是執著于字句，而不理解其中的含義。比如寒冷的月份水結成冰，等到溫暖的時候冰融化成水。眾生迷惑的時候，凝結本性成為心；眾生覺悟的時候，釋放心而成為本性。如果執著于無情沒有佛性，那麼經書就不應該說『三界唯心』。分明是你自己違背了經書，而不是我違背。』 問：無情既然有心性，那麼它能說法嗎？ 師父說：『它熾盛地、不停歇地說法。』 問：為什麼我聽不到呢？ 師父說：『是你自己聽不到。』 問：誰能聽到呢？ 師父說：『諸佛能聽到。』 問：那麼眾生就沒有份了嗎？ 師父說：『我是為眾生說法，不是為聖人說法。』 問：我耳聾眼瞎，聽不到無情說法，師父您應該能聽到吧？ 師父說：『我也聽不到。』 問：師父您既然聽不到，怎麼知道無情在說法呢？ 師父說：『我如果能聽到，就和諸佛一樣了。你既然聽不到我所說的法，』 問：眾生最終能聽到嗎？ 師父說：『眾生如果能聽到，就不是眾生了。』 問：無情說法有什麼經典依據嗎？ 師父說：『沒看見《華嚴經》（Avatamsaka Sutra）上說，剎土在說法，眾生在說法，三世一切都在說法嗎？眾生是有情嗎？』 問：師父只是說無情有佛性，有情又怎麼樣呢？ 師父說：『無情尚且如此，何況有情呢？』 問：如果這樣，那麼之前舉例南方知識說見聞是佛性，不應該被判斷為和外道相同。 師父說：『我沒有說他沒有佛性。外道難道沒有佛性嗎？只是因為見解錯誤，在一法中產生兩種見解，所以不對。』 問：如果都有佛性，那麼殺害有情就會結下業力，互相報應損害；無情沒有聽說過有報應。 師父說：『有情是正報，計較我與我所，懷有怨恨，所以有罪報。無情是依報，沒有怨恨之心，所以不談報應。』 問：經典中只看到有情成佛，沒看到無情被授記。而且賢劫千佛（the Thousand Buddhas of the Bhadrakalpa）哪一位是無情佛呢？ 師父說：『比如皇太子還沒有』

English version: Question: Are 'inanimate objects' (wuqing) and 'nature' (xing) the same or different? The Master said: 'When deluded, they are different; when enlightened, they are not different.' Question: The sutra says, 'Buddha-nature' (foxing) is constant, and 'mind' (xin) is impermanent. Now you say they are not different, why is that? The Master said: 'You only cling to the words and do not understand the meaning. For example, in the cold months, water freezes into ice; when it gets warm, the ice melts into water. When sentient beings are deluded, they solidify their nature into mind; when sentient beings are enlightened, they release their mind and become nature. If you insist that inanimate objects have no Buddha-nature, then the sutra should not say 'The three realms are only mind' (san jie wei xin). Clearly, you are contradicting the sutra yourself, not me.' Question: Since inanimate objects have mind-nature, can they expound the Dharma? The Master said: 'They are constantly expounding it intensely, without interruption.' Question: Why can't I hear it? The Master said: 'You yourself cannot hear it.' Question: Who can hear it? The Master said: 'The Buddhas can hear it.' Question: Then do sentient beings have no share? The Master said: 'I am expounding the Dharma for sentient beings, not for sages.' Question: I am deaf and blind, and cannot hear inanimate objects expounding the Dharma. Master, you should be able to hear it, right? The Master said: 'I also cannot hear it.' Question: Since you cannot hear it, how do you know that inanimate objects are expounding the Dharma? The Master said: 'If I could hear it, I would be the same as the Buddhas. Since you cannot hear the Dharma that I am expounding,' Question: Will sentient beings eventually be able to hear it? The Master said: 'If sentient beings could hear it, they would not be sentient beings.' Question: What scriptural basis is there for inanimate objects expounding the Dharma? The Master said: 'Haven't you seen the Avatamsaka Sutra (Hua Yan Jing) says, 'Lands expound, sentient beings expound, all of the three times expound'? Are sentient beings inanimate objects?' Question: Master only says that inanimate objects have Buddha-nature, what about sentient beings? The Master said: 'If inanimate objects are like this, how much more so sentient beings?' Question: If that's the case, then the previous example of the Southern teacher saying that seeing and hearing is Buddha-nature should not be judged as the same as external paths. The Master said: 'I did not say that he has no Buddha-nature. Do external paths have no Buddha-nature? It is just because of wrong views, generating two views within one Dharma, that it is incorrect.' Question: If both have Buddha-nature, then killing sentient beings will create karma, with mutual retribution and harm; inanimate objects have not been heard of having retribution. The Master said: 'Sentient beings are the direct reward (zheng bao), calculating 'I' and 'mine', harboring resentment, so there is karmic retribution. Inanimate objects are the circumstantial reward (yi bao), without resentment, so there is no talk of retribution.' Question: In the teachings, we only see sentient beings becoming Buddhas, and we do not see inanimate objects receiving predictions of Buddhahood. Moreover, which of the Thousand Buddhas of the Bhadrakalpa (Xian Jie Qian Fo) is an inanimate object Buddha? The Master said: 'Like a crown prince who has not yet'

【English Translation】 English version: Question: Are 'inanimate objects' (wuqing) and 'nature' (xing) the same or different? The Master said: 'When deluded, they are different; when enlightened, they are not different.' Question: The sutra says, 'Buddha-nature' (foxing) is constant, and 'mind' (xin) is impermanent. Now you say they are not different, why is that? The Master said: 'You only cling to the words and do not understand the meaning. For example, in the cold months, water freezes into ice; when it gets warm, the ice melts into water. When sentient beings are deluded, they solidify their nature into mind; when sentient beings are enlightened, they release their mind and become nature. If you insist that inanimate objects have no Buddha-nature, then the sutra should not say 'The three realms are only mind' (san jie wei xin). Clearly, you are contradicting the sutra yourself, not me.' Question: Since inanimate objects have mind-nature, can they expound the Dharma? The Master said: 'They are constantly expounding it intensely, without interruption.' Question: Why can't I hear it? The Master said: 'You yourself cannot hear it.' Question: Who can hear it? The Master said: 'The Buddhas can hear it.' Question: Then do sentient beings have no share? The Master said: 'I am expounding the Dharma for sentient beings, not for sages.' Question: I am deaf and blind, and cannot hear inanimate objects expounding the Dharma. Master, you should be able to hear it, right? The Master said: 'I also cannot hear it.' Question: Since you cannot hear it, how do you know that inanimate objects are expounding the Dharma? The Master said: 'If I could hear it, I would be the same as the Buddhas. Since you cannot hear the Dharma that I am expounding,' Question: Will sentient beings eventually be able to hear it? The Master said: 'If sentient beings could hear it, they would not be sentient beings.' Question: What scriptural basis is there for inanimate objects expounding the Dharma? The Master said: 'Haven't you seen the Avatamsaka Sutra (Hua Yan Jing) says, 'Lands expound, sentient beings expound, all of the three times expound'? Are sentient beings inanimate objects?' Question: Master only says that inanimate objects have Buddha-nature, what about sentient beings? The Master said: 'If inanimate objects are like this, how much more so sentient beings?' Question: If that's the case, then the previous example of the Southern teacher saying that seeing and hearing is Buddha-nature should not be judged as the same as external paths. The Master said: 'I did not say that he has no Buddha-nature. Do external paths have no Buddha-nature? It is just because of wrong views, generating two views within one Dharma, that it is incorrect.' Question: If both have Buddha-nature, then killing sentient beings will create karma, with mutual retribution and harm; inanimate objects have not been heard of having retribution. The Master said: 'Sentient beings are the direct reward (zheng bao), calculating 'I' and 'mine', harboring resentment, so there is karmic retribution. Inanimate objects are the circumstantial reward (yi bao), without resentment, so there is no talk of retribution.' Question: In the teachings, we only see sentient beings becoming Buddhas, and we do not see inanimate objects receiving predictions of Buddhahood. Moreover, which of the Thousand Buddhas of the Bhadrakalpa (Xian Jie Qian Fo) is an inanimate object Buddha? The Master said: 'Like a crown prince who has not yet'

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受位時唯一身爾。受位之後國土盡屬于王。寧有國土別受位乎。今但有情受記作佛之時。十方國土悉是遮那佛身。那得更有無情受記耶。曰一切眾生盡居佛身之上。便利穢污佛身。穿鑿踐蹋佛身。豈無罪耶。師曰。眾生全體是佛欲誰為罪。曰經云。佛身無掛礙。今以有為質礙之物而作佛身。豈不乖于聖旨。師曰。大品經云。不可離有為而說無為。汝信色是空否。曰佛之誠言那敢不信。師曰。色既是空寧有掛礙。曰眾生佛性既同。只用一佛修行。一切眾生應時解脫。今既不爾同義安在。師曰。汝不見華嚴六相義云。同中有異異中有同。成壞總別類例皆然。眾生佛雖同一性。不妨各各自修自得。未見他食我飽。曰有知識示學人。但自識性了無常時拋卻㲉漏子一邊著。靈臺智性迥然而去。名為解脫。此復若為。師曰。前已說了。猶是二乘外道之量。二乘厭離生死欣樂涅槃。外道亦云。吾有大患為吾有身。乃趣乎冥諦。須陀洹人八萬劫。餘三果人六四二萬。辟支佛一萬劫。住于定中。外道亦八萬劫住非非想中。二乘劫滿猶能迴心向大。外道還卻輪迴。曰佛性一種為別。師曰。不得一種。曰何也。師曰。或有全不生滅。或半生半滅半不生滅。曰執為此解。師曰。我此間佛性全不生滅。汝南方佛性半生半滅半不生滅。曰如何區別。

【現代漢語翻譯】 現代漢語譯本 受位時只有國王一人接受灌頂。接受灌頂之後，整個國土都屬於國王。難道還有國土另外接受灌頂的嗎？現在只有有情眾生被授記成佛的時候，十方國土都是Vairochana佛（遮那佛，意為光明遍照佛）的法身。哪裡還有無情之物被授記成佛呢？ 有人問：『一切眾生都居住在佛的法身之上，大小便穢物污染佛身，穿鑿踐踏佛身，難道沒有罪過嗎？』 禪師說：『眾生的全體就是佛，要向誰問罪呢？』 有人問：『經書上說，佛身沒有阻礙。現在用有為的、有形質阻礙的物體來作為佛身，豈不是違背了佛的旨意？』 禪師說：『《大品般若經》上說，不可離開有為法而談論無為法。你相信色即是空嗎？』 有人答：『佛的真誠之言，我怎敢不信？』 禪師說：『色既然是空，哪裡還有阻礙呢？』 有人問：『眾生的佛性既然相同，只用一個佛修行，一切眾生就應該同時解脫。現在既然不是這樣，佛性相同的意義在哪裡呢？』 禪師說：『你沒看到《華嚴經》的六相義嗎？同中有異，異中有同，成、壞、總、別、類、例都是這樣。眾生和佛雖然同一佛性，不妨礙各自修行，各自證得。沒見過別人吃飯我吃飽的。』 有人問：『有知識的人教導學人，只要認識自性，了悟無常，隨時拋棄臭皮囊，靈臺智性迥然離去，就叫做解脫。這又該怎麼理解呢？』 禪師說：『前面已經說過了，這還是二乘（聲聞乘和緣覺乘）外道的見解。二乘厭惡生死，欣樂涅槃。外道也說，我最大的禍患就是我有這個身體，於是追求冥昧的境界。須陀洹（初果羅漢）要八萬劫，斯陀含（二果羅漢）、阿那含（三果羅漢）、阿羅漢（四果羅漢）要六萬、四萬、兩萬劫，辟支佛（緣覺）要一萬劫，住在禪定中。外道也要八萬劫住在非想非非想處定中。二乘劫數滿了還能迴心向大乘，外道卻還要輪迴。』 有人問：『佛性是一種還是有區別？』 禪師說：『不能說是一種。』 有人問：『為什麼呢？』 禪師說：『有的完全不生不滅，有的半生半滅半不生不滅。』 有人問：『執著于這種理解可以嗎？』 禪師說：『我這裡的佛性完全不生不滅，你那裡的佛性半生半滅半不生不滅。』 有人問：『如何區分呢？』

【English Translation】 English version At the time of investiture, only the king receives the empowerment. After the investiture, the entire country belongs to the king. Is there a separate investiture for the country? Now, only when sentient beings are predicted to become Buddhas, all the lands in the ten directions are the Dharmakaya (spiritual body) of Vairochana Buddha (遮那佛, meaning the Buddha of radiant light). How can inanimate objects be predicted to become Buddhas? Someone asked: 'All sentient beings dwell on the body of the Buddha, and they defecate and urinate, defiling the Buddha's body, drilling and trampling on the Buddha's body. Aren't they committing sins?' The Master said: 'The entirety of sentient beings is the Buddha. Who should be blamed?' Someone asked: 'The scriptures say that the Buddha's body is without obstruction. Now, using conditioned and tangible objects as the Buddha's body, isn't that contrary to the Buddha's intention?' The Master said: 'The 《Mahaprajnaparamita Sutra》 says that one cannot discuss the unconditioned apart from the conditioned. Do you believe that form is emptiness?' Someone answered: 'How dare I not believe the Buddha's sincere words?' The Master said: 'Since form is emptiness, how can there be obstruction?' Someone asked: 'Since the Buddha-nature of sentient beings is the same, if only one Buddha cultivates, all sentient beings should be liberated at the same time. Since this is not the case, where is the meaning of the same Buddha-nature?' The Master said: 'Have you not seen the six aspects of the 《Avatamsaka Sutra》? There is difference within sameness, and sameness within difference. Formation, destruction, totality, particularity, category, and example are all like this. Although sentient beings and Buddhas share the same Buddha-nature, it does not prevent each from cultivating and attaining enlightenment on their own. I have never seen someone else eat and I become full.' Someone asked: 'A knowledgeable person teaches students that as long as they recognize their own nature, understand impermanence, and discard the leaky bag of skin at any time, the intelligence of the spiritual platform will depart distinctly, which is called liberation. How should this be understood?' The Master said: 'I have already said before that this is still the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and externalists. The Two Vehicles detest birth and death and rejoice in Nirvana. Externalists also say that my greatest affliction is that I have this body, so they pursue the realm of darkness. A Stream-enterer (須陀洹, Srotapanna) needs 80,000 kalpas, a Once-returner (斯陀含, Sakrdagamin), a Non-returner (阿那含, Anagamin), and an Arhat (阿羅漢) need 60,000, 40,000, and 20,000 kalpas, respectively, and a Pratyekabuddha (辟支佛) needs 10,000 kalpas to dwell in samadhi. Externalists also dwell in the state of neither perception nor non-perception for 80,000 kalpas. When the kalpas of the Two Vehicles are completed, they can still turn their minds towards the Mahayana, but externalists still have to reincarnate.' Someone asked: 'Is Buddha-nature of one kind or is it different?' The Master said: 'It cannot be said to be of one kind.' Someone asked: 'Why?' The Master said: 'Some are completely non-arising and non-ceasing, and some are half-arising and half-ceasing, half-non-arising and half-non-ceasing.' Someone asked: 'Is it permissible to cling to this understanding?' The Master said: 'The Buddha-nature here is completely non-arising and non-ceasing, while the Buddha-nature there is half-arising and half-ceasing, half-non-arising and half-non-ceasing.' Someone asked: 'How can they be distinguished?'

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師曰。此則身心一如心外無餘。所以全不生滅。汝南方身是無常神性是常。所以半生半滅半不生滅。曰和尚色身豈得便同法身不生滅耶。師曰。汝那得入于邪道。曰學人早晚入邪道。師曰。汝不見金剛經色見聲求皆行邪道。今汝所見不其然乎。曰某甲曾讀大小乘教。亦見有說。不生不滅中道正性之處。亦見有說。此陰滅彼陰生身有代謝而神性不滅之文。那得盡撥同外道斷常二見。師曰。汝學出世無上正真之道。為學世間生死斷常二見耶。汝不見。肇公云。譚真則逆俗。順俗則違真。違真故迷性而莫返。逆俗故言淡而無味。中流之人如存若亡。下士拊掌而不顧。汝今欲學下士笑于大道乎。曰師亦言即心是佛。南方知識亦爾。那有異同師不應自是而非他。師曰。或名異體同。或名同體異。因茲濫矣。只如菩提涅槃真如佛性名異體同。真心妄心佛智世智名同體異。緣南方錯將妄心言是真心。認賊為子。有取世智稱為佛智。猶如魚目而亂明珠。不可雷同事須甄別。曰若為離得此過。師曰。汝但子細反觀陰入界處一一推窮。有纖豪可得否。曰子細觀之不見一物可得。師曰。汝壞身心相耶。曰身心性離有何可壞。師曰。身心外更有物不。曰身心無外寧有物耶。師曰。汝壞世間相耶。曰世間相即無相那用更壞。師曰。若然者即離過矣

【現代漢語翻譯】 現代漢語譯本： 慧能大師說：『這就是身心一如，心外沒有其他東西。所以完全不生不滅。你們南方說身體是無常的，神性是常的，所以一半生滅，一半不生不滅。』 僧人問：『和尚的色身難道可以等同於法身，不生不滅嗎？』 慧能大師說：『你為什麼會墮入邪道？』 僧人問：『學人什麼時候墮入邪道了？』 慧能大師說：『你沒看見《金剛經》上說，以色見我，以音聲求我，都是在行邪道嗎？現在你所見的不就是這樣嗎？』 僧人問：『我曾經讀過大乘和小乘的經典，也看到有說不生不滅的中道正性的地方，也看到有說這個陰滅了，那個陰生了，身體有新陳代謝，而神性不滅的文字。怎麼能全部否定，和外道的斷滅見和常見一樣呢？』 慧能大師說：『你是爲了學習出世的無上正真之道，還是爲了學習世間的生死斷常二見呢？你沒看見肇公（僧肇）說，談論真理就違背世俗，順應世俗就違背真理。違背真理，所以迷失本性而不能返回；違背世俗，所以言語平淡而沒有味道。中等資質的人，（聽了真理）好像存在又好像不存在一樣，下等資質的人拍手而不顧。你現在想要學習下等人嘲笑大道嗎？』 僧人問：『大師也說即心是佛，南方知識（指禪宗六祖慧能的弟子）也這樣說，那有什麼不同呢？大師不應該自以為是而否定別人。』 慧能大師說：『有的名稱不同，本體相同；有的名稱相同，本體不同。因此就混亂了。比如菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實性）、佛性（buddha-dhatu，成佛的可能性）這些名稱不同，本體相同。真心（pure mind，清凈的心）、妄心（deluded mind，虛妄的心）、佛智（buddha-jnana，佛的智慧）、世智（worldly knowledge，世俗的智慧）這些名稱相同，本體不同。因為南方錯誤地把妄心當成真心，認賊作子，把世智稱為佛智，就像用魚眼睛來冒充明珠一樣，不可以混為一談，必須加以甄別。』 僧人問：『要怎樣才能避免這種過失呢？』 慧能大師說：『你只要仔細地反觀陰、入、界這些地方，一一推究窮盡，有沒有絲毫可以得到的？』 僧人問：『仔細觀察，不見有一物可以得到。』 慧能大師說：『你破壞了身心之相嗎？』 僧人問：『身心和自性分離，有什麼可以破壞的？』 慧能大師說：『身心之外還有其他東西嗎？』 僧人問：『身心沒有外在，哪裡還有其他東西呢？』 慧能大師說：『你破壞了世間之相嗎？』 僧人問：『世間之相就是無相，哪裡還需要破壞呢？』 慧能大師說：『如果這樣，那就是遠離過失了。』

【English Translation】 English version: The Master said, 'This is the oneness of body and mind, with nothing remaining outside the mind. Therefore, it is completely free from birth and death. You in the South say that the physical body is impermanent and the divine nature is permanent, so it is half subject to birth and death and half not subject to birth and death.' The monk asked, 'Can the abbot's physical body be equated with the Dharma body, which is free from birth and death?' The Master said, 'How did you fall into heresy?' The monk asked, 'When did this disciple fall into heresy?' The Master said, 'Have you not seen that the Diamond Sutra says, 'To seek me in form, to seek me in sound, is to walk the heterodox path?' Is not what you see now like that?' The monk asked, 'I have read both Mahayana and Hinayana scriptures, and I have seen it said that there is a Middle Way of true nature that is neither born nor dies. I have also seen it said that when this skandha (skandha, aggregate) ceases, that skandha arises, the body undergoes change, but the divine nature does not perish. How can you completely deny this and equate it with the annihilationist and eternalist views of the heretics?' The Master said, 'Are you studying the supreme and true path of liberation from the world, or are you studying the worldly views of birth, death, annihilation, and permanence? Have you not seen what Zhao Gong (Sengzhao) said: 'To speak of truth is to go against the customs; to follow the customs is to go against the truth. Going against the truth, one becomes lost in one's nature and cannot return; going against the customs, one's words are bland and without flavor. Those of middling capacity are as if they exist and do not exist. Those of lower capacity clap their hands and pay no attention.' Do you now wish to learn from those of lower capacity who laugh at the Great Path?' The monk asked, 'The Master also says that the mind is Buddha, and the Southern teachers (referring to Huineng's disciples) also say this. What is the difference? The Master should not be self-righteous and deny others.' The Master said, 'Some have different names but the same substance; some have the same name but different substances. Because of this, there is confusion. For example, bodhi (bodhi, enlightenment), nirvana (nirvana, extinction), tathata (tathata, suchness), and buddha-dhatu (buddha-dhatu, buddha-nature) have different names but the same substance. Pure mind (pure mind, pure mind), deluded mind (deluded mind, false mind), buddha-jnana (buddha-jnana, buddha wisdom), and worldly knowledge (worldly knowledge, worldly wisdom) have the same name but different substances. Because the South mistakenly takes the deluded mind to be the pure mind, recognizing a thief as one's son, and calls worldly knowledge buddha-jnana, it is like using fish eyes to pass off as bright pearls. They cannot be confused; they must be distinguished.' The monk asked, 'How can one avoid this fault?' The Master said, 'You only need to carefully reflect on the places of the skandhas, entrances, and realms, examining them one by one to the end. Is there even a hair's breadth that can be obtained?' The monk asked, 'Upon careful observation, I do not see a single thing that can be obtained.' The Master said, 'Have you destroyed the appearance of body and mind?' The monk asked, 'Body and mind are separate from nature; what is there to destroy?' The Master said, 'Is there anything outside of body and mind?' The monk asked, 'Body and mind have no outside; where else would there be anything?' The Master said, 'Have you destroyed the appearance of the world?' The monk asked, 'The appearance of the world is itself without appearance; what need is there to destroy it further?' The Master said, 'If that is so, then you are free from fault.'

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。禪客唯然受教。常州僧靈覺問曰。發心出家本擬求佛。未審如何用心即得。師曰。無心可用即得成佛。曰無心可用阿誰成佛。師曰。無心自成佛亦無心。曰佛有大不可思議為能度眾生。若也無心阿誰度眾生。師曰。無心是真度生。若見有生可度者。即是有心宛然生滅。曰今既無心。能仁出世說許多教跡豈可虛言。師曰。佛說教亦無心。曰說法無心應是無說。師曰。說即無無即說。曰說法無心造業有心否。師曰。無心即無業。今既有業心即生滅何得無心。曰無心即成佛。和尚即今成佛未。師曰。心尚自無誰言成佛。若有佛可成還是有心。有心即有漏何處得無心。曰既無佛可成和尚還得佛用否。師曰。心尚自無用從何有。曰茫然都無莫落斷見否。師曰。本來無見阿誰道斷。曰本來無莫落空否。師曰。空既是無墮從何立。曰能所俱無。忽有人持刀來取命。為是有是無。師曰。是無。曰痛否。師曰。痛亦無。曰痛既無死後生何道。師曰。無死無生亦無道。曰既得無物自在飢寒所逼若為用心。師曰。饑即吃飯寒即著衣。曰知饑知寒應是有心。師曰。我問汝。有心心作何體段。曰心無體段。師曰。汝既知無體段。則是本來無心。何得言有。曰山中逢見虎狼如何用心。師曰。見如不見來如不來。彼即無心惡獸不能加害。曰寂然無事

【現代漢語翻譯】 現代漢語譯本 禪客唯然接受教誨。常州僧人靈覺問道：『發心出家本來是爲了求佛，不知道該如何用心才能達到目的？』 師父回答：『無心可用就能成佛。』 靈覺問：『無心可用，那麼是誰成佛呢？』 師父回答：『無心自然成佛，而且也沒有一個「心」存在。』 靈覺問：『佛有大不可思議的力量，能夠度化眾生。如果無心，那麼是誰在度化眾生呢？』 師父回答：『無心才是真正的度化眾生。如果認為有眾生可度，那就是有心，仍然處於生滅之中。』 靈覺問：『現在既然無心，那麼能仁（釋迦牟尼佛的稱號，Śākyamuni）出世說了那麼多的教法，難道是虛假的嗎？』 師父回答：『佛說教法也是無心的。』 靈覺問：『說法無心，那應該就是沒有說法了？』 師父回答：『說就是無，無就是說。』 靈覺問：『說法無心，那麼造業是有心還是無心呢？』 師父回答：『無心就沒有業。現在既然有業，說明心還在生滅，怎麼能說是無心呢？』 靈覺問：『無心就能成佛，那麼和尚您現在成佛了嗎？』 師父回答：『心尚且不存在，誰說成佛？如果認為有佛可成，那就是有心。有心就有煩惱，哪裡來的無心？』 靈覺問：『既然沒有佛可成，那麼和尚您還能使用佛的功用嗎？』 師父回答：『心尚且不存在，功用從何而來？』 靈覺問：『茫然什麼都沒有，難道不是落入了斷見嗎？』 師父回答：『本來就沒有見解，誰說斷滅？』 靈覺問：『本來什麼都沒有，難道不是落入了空無嗎？』 師父回答：『空既然是無，墮落從何而立？』 靈覺問：『能與所都空無，忽然有人持刀來取性命，這是有還是無？』 師父回答：『是無。』 靈覺問：『痛嗎？』 師父回答：『痛也是無。』 靈覺問：『痛既然是無，死後會生到哪裡？』 師父回答：『無死無生，也沒有什麼道。』 靈覺問：『既然達到了一無所有的自在境界，但飢寒交迫時該如何用心呢？』 師父回答：『飢餓了就吃飯，寒冷了就穿衣。』 靈覺問：『知道飢餓知道寒冷，這應該是有心吧？』 師父回答：『我問你，有心是什麼樣的體段？』 靈覺問：『心沒有體段。』 師父回答：『你既然知道心沒有體段，那就是本來無心，怎麼能說有呢？』 靈覺問：『在山中遇到虎狼，該如何用心？』 師父回答：『見如不見，來如不來。它們既然無心，惡獸就不能加害。』 靈覺問：『寂然無事…』

【English Translation】 English version The Chan (Zen) practitioner respectfully received the teaching. The monk Lingjue from Changzhou asked: 'Having resolved to leave home, my original intention was to seek Buddhahood. I don't know how to apply my mind to achieve this goal?' The master replied: 'Attaining Buddhahood is possible when there is no mind to apply.' Lingjue asked: 'If there is no mind to apply, then who attains Buddhahood?' The master replied: 'No-mind naturally attains Buddhahood, and there is also no such thing as a 'mind' existing.' Lingjue asked: 'The Buddha has great inconceivable power and can liberate sentient beings. If there is no mind, then who is liberating sentient beings?' The master replied: 'No-mind is the true liberation of sentient beings. If you think there are sentient beings to be liberated, that is with mind, and still within the cycle of birth and death.' Lingjue asked: 'Now that there is no mind, does that mean that Śākyamuni (能仁), having appeared in the world and spoken so many teachings, was speaking falsely?' The master replied: 'The Buddha's speaking of the Dharma is also without mind.' Lingjue asked: 'If speaking the Dharma is without mind, then shouldn't it be that there is no speaking?' The master replied: 'Speaking is no-speaking, and no-speaking is speaking.' Lingjue asked: 'If speaking the Dharma is without mind, is creating karma with mind or without mind?' The master replied: 'Without mind, there is no karma. Now that there is karma, it means the mind is still arising and ceasing, so how can you say there is no mind?' Lingjue asked: 'Without mind, one attains Buddhahood. Has the master already attained Buddhahood?' The master replied: 'The mind itself does not exist, so who speaks of attaining Buddhahood? If you think there is a Buddha to be attained, that is with mind. With mind, there are outflows (defilements), so where can you find no-mind?' Lingjue asked: 'Since there is no Buddha to be attained, can the master still use the functions of a Buddha?' The master replied: 'The mind itself does not exist, so from where do functions arise?' Lingjue asked: 'If it is blank and completely nothing, isn't that falling into nihilistic views?' The master replied: 'Originally, there were no views, so who speaks of annihilation?' Lingjue asked: 'If originally there is nothing, isn't that falling into emptiness?' The master replied: 'Since emptiness is nothing, from where does falling arise?' Lingjue asked: 'If both subject and object are empty, and suddenly someone comes with a knife to take your life, is this existence or non-existence?' The master replied: 'It is non-existence.' Lingjue asked: 'Does it hurt?' The master replied: 'Pain is also non-existence.' Lingjue asked: 'If pain is non-existence, where will one be reborn after death?' The master replied: 'There is no death, no birth, and no path.' Lingjue asked: 'Since one has attained the freedom of having nothing, how should one apply the mind when afflicted by hunger and cold?' The master replied: 'When hungry, eat; when cold, wear clothes.' Lingjue asked: 'Knowing hunger and knowing cold, shouldn't that be with mind?' The master replied: 'I ask you, what is the form and substance of the mind?' Lingjue asked: 'The mind has no form and substance.' The master replied: 'Since you know that the mind has no form and substance, then it is originally without mind. How can you say there is mind?' Lingjue asked: 'If one encounters tigers and wolves in the mountains, how should one apply the mind?' The master replied: 'See as if not seeing, come as if not coming. Since they are without mind, vicious beasts cannot harm you.' Lingjue asked: 'Serenely without incident...'

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獨脫無心名為何物。師曰。名金剛大士。曰金剛大士有何體段。師曰。本無形段。曰既無形段喚何物作金剛大士。師曰。喚作無形段金剛大士。曰金剛大士有何功德。師曰。一念與金剛相應。能滅殑伽沙劫生死重罪。得見殑伽沙諸佛。其金剛大士功德無量非口所說非意所陳。假使殑伽沙劫住世說亦不可得盡。曰如何是一念相應。師曰。憶智俱忘即是相應。曰憶智俱忘誰見諸佛。師曰。忘即無無即佛。曰無即言無何得喚作佛。師曰。無亦空佛亦空故。曰無即佛佛即無。曰既無纖豪可得名為何物。師曰。本無名字。曰還有相似者否。師曰。無相似者世號無比獨尊。汝努力依此修行。無人能破壞者。更不須問任意遊行獨脫無畏。常有河沙賢聖之所覆護。所在之處常得河沙天龍八部之所恭敬。河沙善神來護永無障難。何處不得逍遙。又問。迦葉在佛邊聽為聞不聞。師曰。不聞聞。曰云何不聞聞。師曰。聞不聞。曰如來有說不聞聞無說不聞聞。師曰。如來無說說。曰云何無說說。師曰。言滿天下無口過。

洛京荷澤神會大師示眾曰。夫學者須達自源。四果三賢皆名調伏。辟支羅漢未斷其疑。等妙二覺了達分明。覺有淺深教有頓漸。其漸也歷僧祇劫猶處輪迴。其頓也屈伸臂頃便登妙覺。若宿無道種徒學多知。一切在心邪正由

【現代漢語翻譯】 現代漢語譯本： 問：『獨脫無心』（Dutuowuxin，指一種無執著、無分別心的狀態）稱為什麼？ 師父說：稱為『金剛大士』（Jingang Dashi，指具有金剛般堅定不移的菩薩）。 問：金剛大士有什麼樣的形體相貌？ 師父說：本來就沒有形體相貌。 問：既然沒有形體相貌，那稱什麼為金剛大士？ 師父說：就稱那沒有形體相貌的為金剛大士。 問：金剛大士有什麼功德？ 師父說：一念與金剛相應，就能滅除恒河沙數劫的生死重罪，得見恒河沙數諸佛。這金剛大士的功德無量，不是口能說盡，也不是意能陳述完的。即使恒河沙數劫住世來說，也說不盡。 問：如何才算是一念相應？ 師父說：憶念和智慧都忘卻，就是相應。 問：憶念和智慧都忘卻了，誰來見諸佛？ 師父說：忘即是無，無即是佛。 問：『無』既然說是『無』，怎麼能稱作佛？ 師父說：『無』也是空，佛也是空，所以說無即是佛。 問：『無』即是佛，佛即是『無』，既然沒有絲毫可以得到，那稱為什麼？ 師父說：本來就沒有名字。 問：還有相似的嗎？ 師父說：沒有相似的，世間稱之為『無比獨尊』。你努力依此修行，沒有人能夠破壞。更不需要問，任意獨脫無畏，常有恒河沙數的賢聖所覆護，所在之處常得恒河沙數天龍八部所恭敬，恒河沙數善神來護，永遠沒有障礙災難，哪裡不能逍遙自在？ 又問：迦葉（Jiaye，佛陀的十大弟子之一）在佛（Fo，指釋迦牟尼佛）身邊聽法，是聽到了還是沒聽到？ 師父說：沒聽到，又聽到了。 問：怎麼是沒聽到，又聽到了？ 師父說：聞而不聞。 問：如來說法時，是沒聽到，又聽到了；還是沒說法時，是沒聽到，又聽到了？ 師父說：如來沒有說法。 問：怎麼是沒說法？ 師父說：言語遍滿天下，卻沒有從口中說出。

洛陽荷澤神會大師（Heze Shenhui Dashi，唐代禪宗大師）向大眾開示說：求學的人必須通達自性之源。四果（Siguo，聲聞乘的四個果位）三賢（Sanxian，菩薩修行過程中的三個階段）都名為調伏。辟支佛（Pizhi Fo，又稱緣覺）和阿羅漢（A luohan，聲聞乘的最高果位）還沒有斷除他們的疑惑。等覺（Dengjue，菩薩修行第五十階位）和妙覺（Miaojue，佛果）才能了達分明。覺悟有深淺，教法有頓漸。漸悟要經歷無數劫才能脫離輪迴，頓悟在屈伸手臂的瞬間就能證得妙覺。如果宿世沒有道種，徒勞學習再多知識也沒有用。一切都在於心，邪正由心生。

【English Translation】 English version: Question: What is called 'Dutuowuxin' (detachment and non-discrimination)? The master said: It is called 'Jingang Dashi' (Vajra Bodhisattva, referring to a Bodhisattva with diamond-like firmness). Question: What is the form and appearance of Jingang Dashi? The master said: Originally, there is no form or appearance. Question: Since there is no form or appearance, what is called Jingang Dashi? The master said: That which has no form or appearance is called Jingang Dashi. Question: What are the merits of Jingang Dashi? The master said: One thought in accordance with Vajra can extinguish the heavy sins of birth and death for countless kalpas like the sands of the Ganges, and one can see countless Buddhas like the sands of the Ganges. The merits of this Jingang Dashi are immeasurable, beyond what can be spoken or described. Even if one lived for countless kalpas like the sands of the Ganges, one could not exhaust them. Question: How does one achieve accordance in one thought? The master said: Forgetting both memory and wisdom is accordance. Question: If both memory and wisdom are forgotten, who will see the Buddhas? The master said: Forgetting is emptiness, and emptiness is Buddha. Question: Since 'emptiness' is said to be 'emptiness', how can it be called Buddha? The master said: 'Emptiness' is also empty, and Buddha is also empty, therefore it is said that emptiness is Buddha. Question: If emptiness is Buddha and Buddha is emptiness, and since there is nothing that can be obtained, what is it called? The master said: Originally, there is no name. Question: Is there anything similar? The master said: There is nothing similar; the world calls it 'unparalleled and unique'. Strive to cultivate according to this, and no one can destroy it. There is no need to ask further; be free, detached, and fearless. You will always be protected by countless sages like the sands of the Ganges, and wherever you are, you will be revered by countless devas, dragons, and other beings of the eight divisions like the sands of the Ganges. Countless good spirits will come to protect you, and there will never be obstacles or difficulties. Where can you not be free and at ease? Again, someone asked: When Kashyapa (Jiaye, one of the ten major disciples of the Buddha) listens to the Buddha (Fo, referring to Shakyamuni Buddha), does he hear or not hear? The master said: He does not hear, yet he hears. Question: How is it that he does not hear, yet he hears? The master said: Hearing without hearing. Question: When the Tathagata speaks, is it not hearing, yet hearing; or when there is no speaking, is it not hearing, yet hearing? The master said: The Tathagata does not speak. Question: How is it that there is no speaking? The master said: Words fill the world, but they do not come from the mouth.

The Great Master Heze Shenhui (Heze Shenhui Dashi, a Chan master of the Tang Dynasty) of Luoyang said to the assembly: Those who study must understand the source of their own nature. The Four Fruits (Siguo, the four stages of the Hearer vehicle) and the Three Worthies (Sanxian, the three stages in the Bodhisattva path) are all called taming. Pratyekabuddhas (Pizhi Fo, also known as Solitary Buddhas) and Arhats (A luohan, the highest stage of the Hearer vehicle) have not yet cut off their doubts. Only Equal Enlightenment (Dengjue, the 50th stage of Bodhisattva practice) and Wonderful Enlightenment (Miaojue, Buddhahood) can understand clearly. Enlightenment has depths and shallows, and teachings have gradual and sudden approaches. Gradual enlightenment takes countless kalpas to escape from reincarnation, while sudden enlightenment can attain Wonderful Enlightenment in the blink of an eye. If one does not have the seed of the Way from past lives, it is useless to learn more knowledge. Everything depends on the mind; right and wrong arise from the mind.

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己。不思一物即是自心。非智所知。更無別行悟入此者。真三摩提法無去來前後際斷。故知無念為最上乘。曠徹清虛頓開寶藏。心非生滅性絕推遷。自凈則境慮不生。無作乃攀緣自息。吾于昔日轉不退輪。今得定慧雙修如拳如手。見無念體不逐物生。瞭如來常更何所起。今此幻質元是真常。自性如空本來無相。既達此理誰怖誰憂。天地不能變其體。心歸法界萬象一如。遠離思量智同法性。千經萬論只是明心。既不立心即體真理都無所得。告諸學眾無外馳求。若最上乘應當無作。珍重。人問。無念法有無否。師曰。不言有無。曰恁么時作么生。師曰。亦無恁么時。猶如明鏡若不對像終不見像。若見無物乃是真見。師于大藏經內有六處有疑。問於六祖。第一問戒定慧。曰戒定慧如何所用。戒何物。定從何處修。慧因何處起。所見不通流。六祖答曰。定則定其心。將戒戒其行。性中常慧照。自見自知深。第二問。本無今有有何物。本有今無無何物。誦經不見有無義。真似騎驢更覓驢。答曰。前念惡業本無。后念善生今有。唸唸常行善行。後代人天不久。汝今正聽吾言。吾即本無今有。第三問。將生滅卻滅。將滅滅卻生。不了生滅義。所見似聾盲。答曰。將生滅卻滅。令人不執性。將滅滅卻生。令人心離境。未若離二邊。自除

【現代漢語翻譯】 現代漢語譯本 己（自己）。不思一物，即是自心（本性）。非智所知（不是靠思維能夠理解的）。更無別行悟入此者（沒有其他方法可以領悟）。真三摩提（真正的禪定）法無去來，前後際斷（沒有過去未來，念頭斷絕）。故知無念為最上乘（所以知道無念是最高的法門）。曠徹清虛，頓開寶藏（廣大空明，當下開啟智慧寶藏）。心非生滅，性絕推遷（心不是生滅的，本性不會改變）。自凈則境慮不生（心清凈了，外境的煩惱就不會產生）。無作乃攀緣自息（不造作，攀緣心自然停止）。吾于昔日轉不退輪（我過去弘揚佛法），今得定慧雙修，如拳如手（現在得到定和慧的共同修習，就像拳頭和手一樣密不可分）。見無念體，不逐物生（見到無念的本體，就不會隨著外物而生起念頭）。瞭如來常，更何所起（明白瞭如來常住的真理，還會有什麼疑惑呢）。今此幻質，元是真常（現在這個虛幻的身體，原本就是真實永恒的）。自性如空，本來無相（自性就像虛空一樣，本來就沒有形象）。既達此理，誰怖誰憂（既然明白了這個道理，還有誰會恐懼和憂愁呢）。天地不能變其體（天地都不能改變它的本體）。心歸法界，萬象一如（心迴歸到法界，萬事萬物都是一樣的）。遠離思量，智同法性（遠離思量分別，智慧就和法性一樣）。千經萬論，只是明心（所有的經典和論著，只是爲了說明心性）。既不立心，即體真理，都無所得（既然不執著於心，就是體悟了真理，沒有什麼可以得到的）。告諸學眾，無外馳求（告訴各位學人，不要向外追求）。若最上乘，應當無作（如果是最上乘的法門，就應該是不造作的）。珍重。 人問：『無念法有無否？』（有人問：『無念法是存在還是不存在呢？』）師曰：『不言有無。』（禪師說：『不能說它存在或不存在。』）曰：『恁么時作么生？』（問：『這樣的時候該怎麼辦呢？』）師曰：『亦無恁么時。』（禪師說：『也沒有這樣的時候。』）猶如明鏡，若不對像，終不見像（就像明鏡，如果不照東西，就看不到影像）。若見無物，乃是真見（如果能見到沒有東西，才是真正的見）。 師于大藏經內有六處有疑，問於六祖（禪師對於大藏經中有六處不明白的地方，向六祖請教）。第一問戒定慧（第一個問題是關於戒定慧）：曰：『戒定慧如何所用？（問：『戒定慧應該如何運用？』）戒何物？（什麼是戒？』）定從何處修？（定從哪裡修？』）慧因何處起？（慧從哪裡生起？』）所見不通流。（所見不能融會貫通。』）』六祖答曰：『定則定其心（六祖回答說：『定就是安定你的心），將戒戒其行（用戒來約束你的行為）。性中常慧照（自性中常常有智慧的光芒照耀），自見自知深。（自己能夠看到，自己能夠深深地瞭解。』） 第二問：『本無今有有何物？（第二個問題：『本來沒有現在有的，是什麼？』）本有今無無何物？（本來有現在沒有的，是什麼？』）誦經不見有無義（讀經不明白有和無的意義），真似騎驢更覓驢。（就像騎著驢找驢一樣。』）』答曰：『前念惡業本無（回答說：『之前的惡業本來沒有），后念善生今有（之後的善念生起現在有了）。唸唸常行善行（唸唸常常行善），後代人天不久（將來生到人天道也不遠了）。汝今正聽吾言（你現在正在聽我說話），吾即本無今有（我就是本來沒有現在有的）。』 第三問：『將生滅卻滅（第三個問題：『用生滅來消滅生滅），將滅滅卻生（用滅來消滅生）。不了生滅義（不明白生滅的意義），所見似聾盲。（所見就像聾子和瞎子一樣。』）』答曰：『將生滅卻滅（回答說：『用生滅來消滅生滅），令人不執性（使人不執著于自性）。將滅滅卻生（用滅來消滅生），令人心離境（使人的心離開外境）。未若離二邊（不如離開兩邊），自除

【English Translation】 English version Ego. Not thinking about a single thing is the self-mind (original nature). It cannot be known by intellect (not understood through thinking). There is no other practice to realize this (no other method to realize it). True Samadhi (true meditation) has no coming or going, the past and future are cut off (no past or future, thoughts are cut off). Therefore, know that no-thought is the supreme vehicle (so know that no-thought is the highest Dharma). Vastly clear and empty, the treasure house is opened instantly (vastly clear and bright, the treasure of wisdom is opened immediately). The mind is not born or destroyed, the nature is beyond change (the mind is not born or destroyed, the original nature does not change). When the self is purified, environmental worries do not arise (when the mind is purified, the afflictions of the external environment will not arise). Non-action means that clinging ceases by itself (non-action means that clinging naturally stops). I turned the irreversible wheel in the past (I propagated the Dharma in the past), and now I have obtained the dual cultivation of Samadhi and Prajna, like a fist and a hand (now I have obtained the joint cultivation of Samadhi and Prajna, like a fist and a hand inseparable). Seeing the body of no-thought, one does not follow things to arise (seeing the body of no-thought, one will not follow external things to generate thoughts). Understanding the permanence of the Tathagata, what else can arise (understanding the truth of the Tathagata's permanence, what doubts can there be). This illusory body is originally true and constant (this illusory body is originally true and eternal). The self-nature is like space, originally without form (the self-nature is like space, originally without form). Since this principle is attained, who is afraid and who is worried (since this principle is understood, who will be afraid and worried). Heaven and earth cannot change its body (heaven and earth cannot change its body). The mind returns to the Dharma realm, and all phenomena are one (the mind returns to the Dharma realm, and all things are the same). Away from thinking, wisdom is the same as Dharma-nature (away from thinking and discrimination, wisdom is the same as Dharma-nature). Thousands of scriptures and treatises only clarify the mind (all scriptures and treatises only clarify the mind-nature). Since the mind is not established, the true principle is embodied, and nothing is obtained (since there is no attachment to the mind, the truth is realized, and nothing can be obtained). Tell all students not to seek externally (tell all students not to seek externally). If it is the supreme vehicle, it should be non-action (if it is the supreme vehicle, it should be non-action). Treasure it. Someone asked: 'Does the Dharma of no-thought exist or not?' The master said: 'Do not speak of existence or non-existence.' (Someone asked: 'Does the Dharma of no-thought exist or not?' The master said: 'Do not speak of existence or non-existence.') He said: 'What to do at that time?' (Asked: 'What should I do at that time?') The master said: 'There is no such time either.' (The master said: 'There is no such time either.') Like a bright mirror, if it does not face an image, it will never see the image (like a bright mirror, if it does not reflect something, it will not see the image). If you see nothing, it is true seeing (if you can see nothing, it is true seeing). The master had six doubts in the Great Treasury Sutra and asked the Sixth Patriarch (the master had six doubts in the Great Treasury Sutra and asked the Sixth Patriarch). The first question is about precepts, Samadhi, and wisdom (the first question is about precepts, Samadhi, and wisdom): He said: 'How are precepts, Samadhi, and wisdom used? (Asked: 'How should precepts, Samadhi, and wisdom be used?') What are precepts? (What are precepts?') Where does Samadhi come from? (Where does Samadhi come from?') Where does wisdom arise from? (Where does wisdom arise from?') What you see is not flowing. (What you see cannot be integrated.')' The Sixth Patriarch replied: 'Samadhi is to stabilize your mind (the Sixth Patriarch replied: 'Samadhi is to stabilize your mind), and use precepts to restrain your behavior (and use precepts to restrain your behavior). Wisdom often shines in nature (wisdom often shines in nature), and you can see and know deeply yourself. (You can see and know deeply yourself.') The second question: 'What is it that was originally non-existent but now exists? (The second question: 'What is it that was originally non-existent but now exists?') What is it that originally existed but now does not exist? (What is it that originally existed but now does not exist?') Reciting scriptures without seeing the meaning of existence and non-existence (reciting scriptures without understanding the meaning of existence and non-existence) is like riding a donkey and looking for a donkey. (Is like riding a donkey and looking for a donkey.')' He replied: 'Previous evil karma was originally non-existent (he replied: 'Previous evil karma was originally non-existent), and later good thoughts arise and now exist (and later good thoughts arise and now exist). Constantly doing good deeds in every thought (constantly doing good deeds in every thought), it will not be long before future generations reach the heavens (it will not be long before future generations reach the heavens). You are now listening to my words (you are now listening to my words), I am originally non-existent but now exist (I am originally non-existent but now exist).' The third question: 'Using birth and death to eliminate birth and death (the third question: 'Using birth and death to eliminate birth and death), using extinction to eliminate birth (using extinction to eliminate birth). Not understanding the meaning of birth and death (not understanding the meaning of birth and death), what you see is like a deaf and blind person. (What you see is like a deaf and blind person.')' He replied: 'Using birth and death to eliminate birth and death (he replied: 'Using birth and death to eliminate birth and death), makes people not cling to nature (makes people not cling to nature). Using extinction to eliminate birth (using extinction to eliminate birth), makes people's minds leave the environment (makes people's minds leave the environment). It is better to leave the two sides (it is better to leave the two sides), self-eliminate

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生滅病。第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裡常迷悶。答曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶。第五問。先定后慧先慧后定。定慧后初何生為正。答曰。常生清凈心。定中而有慧。于境上無心。慧中而有定。定慧等無先。雙修自心正。第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。答曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裡出。

江西大寂道一禪師示眾云。道不用修但莫污染。何為污染。但有生死心造作趣向皆是污染。若欲直會其道平常心是道。謂平常心無造作無是非無取捨無斷常無凡無聖。經云。非凡夫行非賢聖行是菩薩行。只如今行住坐臥應機接物儘是道。道即是法界。乃至河沙妙用不出法界。若不然者云何言心地法門。云何言無盡燈。一切法皆是心法。一切名皆是心名。萬法皆從心生。心為萬法之根本。經云。識心達本故號沙門。名等義等一切諸法皆等純一無雜。若於教門中得隨時自在。建立法界儘是法界。若立真如儘是真如。若立理一切法儘是理。若立事一切法儘是事。舉一千從理事無別。儘是妙用更無別理。皆由心之迴轉。譬如月影有若干真月無若干。諸源水有若干水性無若干。森羅萬象

【現代漢語翻譯】 現代漢語譯本 生滅病。第四問：先頓悟而後漸修，先漸修而後頓悟，不明白頓悟和漸修的人，心裡常常迷惑煩悶。回答：聽聞佛法時，是頓悟中包含漸修；領悟佛法時，是漸修中包含頓悟；修行時，是頓悟中包含漸修；證得果位時，是漸修中包含頓悟。頓悟和漸修是常有的因緣，在領悟之中就不會迷惑煩悶。 第五問：先有定力而後生智慧，先有智慧而後生定力，定和慧的先後初生哪個為正？回答：常生清凈心，在定中自然有慧，在對外境上不起分別心，在慧中自然有定。定和慧平等，沒有先後，同時修習自心才是正道。 第六問：先有佛而後有法，先有法而後有佛，佛法的根本源頭，是從何處產生的？回答：從說的角度來說，是先有佛而後有法；從聽的角度來說，是先有法而後有佛。如果論佛法的根本源頭，是從一切眾生的心裡產生的。

江西大寂道一禪師開示大眾說：『道』不用刻意去修，只要不被污染就好。什麼是污染？只要有生死心，有所作為、有所趨向，都是污染。如果想要直接領會『道』，平常心就是『道』。所謂的平常心，就是沒有造作、沒有是非、沒有取捨、沒有斷常、沒有凡夫、沒有聖人。《經》中說：『不是凡夫的行為，不是賢聖的行為，而是菩薩的行為。』只要如今的行、住、坐、臥，應機接物，全部都是『道』。『道』就是法界（Dharmadhatu），乃至無數的妙用，都離不開法界。如果不是這樣，又怎麼說心地法門，又怎麼說無盡燈呢？一切法都是心法，一切名都是心名，萬法都從心生，心是萬法的根本。《經》中說：『認識心，通達根本，所以叫做沙門（Śrāmaṇa）。』名稱相同，意義相同，一切諸法都相同，純一無雜。如果在教門中能夠隨時自在，建立法界，全部都是法界；如果建立真如（Tathātā），全部都是真如；如果建立理，一切法都是理；如果建立事，一切法都是事。舉一反千，事和理沒有分別，全部都是妙用，沒有別的道理，都是由心的迴轉造成的。譬如月亮的影子有無數個，但真正的月亮只有一個；諸多的源頭之水有無數個，但水的本性只有一個。森羅萬象（Samantabhadra）

【English Translation】 English version The Disease of Birth and Death. Question 4: First sudden enlightenment then gradual cultivation, first gradual cultivation then sudden enlightenment. Those who do not understand sudden and gradual enlightenment are always confused and troubled in their hearts. Answer: When listening to the Dharma, sudden enlightenment contains gradual cultivation; when understanding the Dharma, gradual cultivation contains sudden enlightenment; when practicing, sudden enlightenment contains gradual cultivation; when attaining fruition, gradual cultivation contains sudden enlightenment. Sudden and gradual enlightenment are constant causes and conditions; in understanding, there is no confusion or trouble. Question 5: First concentration then wisdom, first wisdom then concentration. Which is correct as the initial arising of concentration and wisdom? Answer: Constantly generate a pure mind. In concentration, there is naturally wisdom. In relation to external objects, have no discriminating mind. In wisdom, there is naturally concentration. Concentration and wisdom are equal, without precedence. Cultivating both simultaneously is the correct way for the mind. Question 6: First Buddha then Dharma, first Dharma then Buddha. What is the original source of the Buddha Dharma? Answer: From the perspective of speaking, it is first Buddha then Dharma; from the perspective of listening, it is first Dharma then Buddha. If discussing the original source of the Buddha Dharma, it arises from the minds of all sentient beings.

Zen Master Daji Daoyi of Jiangxi instructed the assembly, saying: 'The 'Tao' does not need to be cultivated deliberately, just do not be defiled. What is defilement? As long as there is a mind of birth and death, any action or inclination is defilement. If you want to directly understand the 'Tao', the ordinary mind is the 'Tao'. The so-called ordinary mind is without fabrication, without right and wrong, without acceptance and rejection, without permanence and annihilation, without ordinary and without sage. The Sutra says: 'It is not the conduct of ordinary people, not the conduct of sages, but the conduct of Bodhisattvas.' Just the present walking, standing, sitting, lying down, responding to opportunities and interacting with things, all is the 'Tao'. The 'Tao' is the Dharmadhatu (法界), and even countless wonderful functions do not go beyond the Dharmadhatu. If it is not like this, how can we talk about the mind-ground Dharma gate, how can we talk about the inexhaustible lamp? All Dharmas are mind-Dharmas, all names are mind-names, all phenomena arise from the mind, and the mind is the root of all phenomena. The Sutra says: 'Knowing the mind and reaching the root is called a Śrāmaṇa (沙門).' The names are the same, the meanings are the same, all Dharmas are the same, purely one without mixture. If one can be free at any time in the teachings, establishing the Dharmadhatu, all is the Dharmadhatu; if establishing Tathātā (真如), all is Tathātā; if establishing principle, all Dharmas are principle; if establishing phenomena, all Dharmas are phenomena. Inferring a thousand from one, phenomena and principle are not separate, all is wonderful function, there is no other principle, all is caused by the turning of the mind. For example, the moon's shadow has countless forms, but the real moon is only one; the water from many sources has countless forms, but the nature of water is only one. The myriad phenomena (森羅萬象).'

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有若干虛空無若干。說道理有若干無礙慧無若干。種種成立皆由一心也建立亦得。掃蕩亦得。儘是妙用。妙用盡是自家。非離真而有立處。立處即真儘是自家體。若不然者更是何人。一切法皆是佛法。諸法即解脫。解脫者即真如。諸法不出于真如。行住坐臥悉是不思議用不待時節。經云。在在處處則為有佛。佛是能仁有智慧善機情。能破一切眾生疑網。出離有無等縛。凡聖情盡人法俱空。轉無等輪超于數量。所作無礙事理雙通。如天起云忽有還無不留礙跡。猶如畫水成文不生不滅。是大寂滅。在纏名如來藏。出纏名大法身。法身無窮體無增減。能大能小能方能圓。應物現形如水中月。滔滔運用不立根栽。不盡有為不住無為。有為是無為家用。無為是有為家依。不住于依故云如空無所依。心生滅義。心真如義。心真如者。譬如明鏡照像。鏡喻於心像喻諸法。若心取法即涉外。因緣即是生滅義。不取諸法即是真如義。聲聞聞見佛性。菩薩眼見佛性。了達無二名平等性。性無有異用則不同。在迷為識。在悟為智。順理為悟。順事為迷。迷即迷自家本心。悟即悟自家本性。一悟永悟不復更迷。如日出時不合于冥。智慧日出不與煩惱暗俱。了心及境界。妄想即不生。妄想既不生。即是無生法忍。本有今有不假修道坐禪。不修不坐

【現代漢語翻譯】 現代漢語譯本 有虛空和沒有虛空之間沒有數量的差別。說道理和沒有無礙智慧之間也沒有數量的差別。種種事物的成立都由一心所決定，可以建立，也可以掃蕩，這些都是妙用。妙用都是自身所具有的，不是脫離真如而另外建立的。建立之處即是真如，都是自身本體。如果不是這樣，又是誰呢？一切法都是佛法，諸法即是解脫，解脫即是真如。諸法不會超出真如。行住坐臥都是不可思議的妙用，不等待時節。經中說：『在在處處都有佛。』佛是能仁（Sakyamuni，釋迦牟尼），具有智慧和善巧的機敏，能夠破除一切眾生的疑惑，出離有和無等束縛。凡夫和聖人的情執都消盡，人與法都空寂，轉動無等等的法輪，超越數量的限制。所作所為沒有阻礙，事和理都通達。如同天空起云，忽然出現又忽然消失，不留下任何痕跡。又如在水上畫畫，形成文字，不生不滅，這是大寂滅。在煩惱纏縛中稱為如來藏（Tathagatagarbha，一切眾生皆有之佛性），脫離煩惱纏縛稱為大法身（Dharmakaya，佛的法性之身）。法身無窮無盡，本體沒有增減，能大能小，能方能圓，應物現形，如水中月。滔滔不絕地運用，不立根栽。不窮盡有為，不住于無為。有為是無為的用處，無為是有為的依靠。不住于依靠，所以說如虛空無所依。心有生滅的意義，心有真如的意義。心真如，譬如明鏡照物像，鏡子比喻心，物像比喻諸法。如果心執取法，就涉及外境，因緣就是生滅的意義。不執取諸法，就是真如的意義。聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）聽聞和見到佛性，菩薩（Bodhisattva，發願救度眾生者）用眼睛見到佛性，了達沒有二致，名為平等性。體性沒有差異，作用則不同。在迷惑時是識，在覺悟時是智。順應道理就是悟，順應事物就是迷。迷就是迷惑自己的本心，悟就是覺悟自己的本性。一悟則永遠覺悟，不再迷惑。如同太陽出來時，不會與黑暗相合。智慧的太陽出來，不會與煩惱的黑暗並存。瞭解心和境界，妄想就不會產生。妄想既然不產生，就是無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。本來就有，現在就有，不需要通過修道坐禪，不修也不坐。

【English Translation】 English version There is no difference in quantity between having emptiness and not having emptiness. There is no difference in quantity between speaking of reason and not having unobstructed wisdom. The establishment of all things is determined by the one mind; it can be established, and it can be swept away. These are all wonderful functions. Wonderful functions are all inherent in oneself; they are not established apart from true reality. The place of establishment is true reality; it is all one's own essence. If it is not so, then who else is it? All dharmas are Buddha-dharma, and all dharmas are liberation. Liberation is true suchness. All dharmas do not go beyond true suchness. Walking, standing, sitting, and lying down are all inconceivable functions, not waiting for seasons. The sutra says: 'Everywhere there is a Buddha.' The Buddha is Sakyamuni (Sakyamuni, the able sage), with wisdom and skillful ingenuity, able to break through all beings' nets of doubt, and to escape from the bonds of existence and non-existence. The emotions of ordinary and holy beings are exhausted, and both people and dharmas are empty. Turning the wheel of non-duality, surpassing the limits of quantity. What is done is unobstructed, and both affairs and principles are understood. Like clouds rising in the sky, suddenly appearing and suddenly disappearing, leaving no trace. Like drawing on water, forming writing, neither arising nor ceasing, this is great extinction. When entangled in afflictions, it is called the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One); when freed from afflictions, it is called the Dharmakaya (Dharmakaya, the body of the Dharma). The Dharmakaya is infinite, and its essence has no increase or decrease. It can be large, it can be small, it can be square, it can be round, manifesting forms according to things, like the moon in water. Flowing and functioning endlessly, without establishing roots. Not exhausting conditioned existence, not dwelling in unconditioned existence. Conditioned existence is the function of unconditioned existence, and unconditioned existence is the reliance of conditioned existence. Not dwelling in reliance, therefore it is said to be like space, without any reliance. The meaning of the arising and ceasing of the mind, the meaning of the true suchness of the mind. The true suchness of the mind is like a bright mirror reflecting images. The mirror is a metaphor for the mind, and the images are a metaphor for all dharmas. If the mind grasps dharmas, it involves external objects, and cause and condition is the meaning of arising and ceasing. Not grasping dharmas is the meaning of true suchness. Sravakas (Sravaka, a hearer of the Buddha's teachings) hear and see the Buddha-nature, Bodhisattvas (Bodhisattva, an enlightened being who vows to save all beings) see the Buddha-nature with their eyes, understanding that there is no difference, called equality-nature. The essence has no difference, but the functions are different. In delusion it is consciousness, in enlightenment it is wisdom. Following principle is enlightenment, following affairs is delusion. Delusion is being deluded about one's own original mind, enlightenment is being enlightened about one's own original nature. One enlightenment is eternal enlightenment, no longer deluded. Like when the sun rises, it does not merge with darkness. When the sun of wisdom rises, it does not coexist with the darkness of afflictions. Understanding the mind and the realm, delusional thoughts will not arise. Since delusional thoughts do not arise, it is the non-arising dharma-kshanti (Anutpattika-dharma-kshanti, the patient endurance of non-arising dharmas). It is originally there, it is there now, it does not require cultivation through the path, sitting in meditation, not cultivating, not sitting.

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即是如來清凈禪。如今若見此理真正。不造諸業隨分過生。一衣一缽坐起相隨。戒行增熏積于凈業。但能如是何慮不通。久立諸人珍重。

澧州藥山惟儼和尚上堂曰。祖師只教保護。若貪瞋起來切須防禦。莫教揨(直庚切)觸是爾欲知枯木石頭卻須擔荷。實無枝葉可得。雖然如此更宜自看不得絕卻言語。我今為汝說遮個語顯無語底。他那個本來無耳目等貌。時有僧問云。何有六趣。師曰。我此要輪雖在其中元來不染。問不了身中煩惱時如何。師曰。煩惱作何相狀。我且要爾考看。更有一般底。只向紙背上記持言語。多被經論惑。我不曾看經論策子。汝只為迷事走失自家不定。所以便有生死心。未學得一言半句一經一論。便說恁么菩提涅槃世攝不攝。若如是解即是生死。若不被此得失繫縛。便無生死。汝見律師說什麼。尼薩耆突吉羅最是生死本。雖然恁么。窮生死且不可得。上至諸佛下至螻蟻。盡有此長短好惡大小不同。若也不從外來。何處有閑漢掘地獄待爾。爾欲識地獄道。只今鑊湯煎煮者是。欲識餓鬼道。即今多虛少實不令人信者是。欲識畜生道。見今不識仁義不辨親疏者是。豈須披毛戴角斬割倒懸。欲識人天。即今洗凈威儀持瓶挈缽者是。保任免墮諸趣。第一不得棄遮個。遮個不是易得。須向高高山頂立深

【現代漢語翻譯】 現代漢語譯本 這就是如來清凈禪。如今如果真正見到這個道理，就不再造作各種業，隨緣度日。一件衣服一個缽，坐臥起行都在一起。戒律和修行不斷增長，積累清凈的功德。只要能夠這樣，還擔心什麼不能通達呢？站立很久的各位，請珍重。

澧州藥山惟儼（Yao Shan Wei Yan）和尚上堂開示說：『祖師只是教導我們守護本心。如果貪婪和嗔恨生起，一定要加以防禦，不要讓它們觸碰你的真心。如果你想知道枯木和石頭，就必須承擔起責任。實際上沒有枝葉可以得到。雖然如此，更應該自己觀照，不能斷絕言語。我現在為你們說這個語言，是爲了顯明那無語言的境界。那個境界本來就沒有耳目等形貌。』當時有僧人問道：『為什麼會有六道輪迴？』 藥山回答說：『我的這個『要輪』（指本心）雖然在六道之中，但本來不被污染。』 又問：『如果了結不了身中的煩惱，該怎麼辦？』 藥山說：『煩惱是什麼樣的相狀？我且要你們考察看看。』 還有一種人，只是在紙面上記誦言語，大多被經論迷惑。我不曾看經論策子。你們只是因為迷戀外在的事物，走失了自家本性，心神不定，所以才會有生死之心。還沒有學得一言半句、一經一論，便說什麼是菩提、涅槃，世間法攝不攝受。如果這樣理解，那就是生死。如果不被這些得失所束縛，便沒有生死。你們見律師說什麼？尼薩耆（Nisargi，捨墮）突吉羅（Dukkata，惡作）是最根本的生死之源。雖然是這樣，窮盡生死也是不可能的。上至諸佛，下至螻蟻，都有長短好惡大小的不同。如果這些不是從外而來，哪裡會有閑人挖掘地獄來等待你們？你們想認識地獄道嗎？就是現在鑊湯煎煮的景象。想認識餓鬼道嗎？就是現在多虛少實，不令人相信的人。想認識畜生道嗎？就是現在不識仁義，不辨親疏的人。哪裡需要披毛戴角，斬割倒懸？想認識人天道嗎？就是現在洗凈威儀，持瓶挈缽的人。』 保任自己免於墮入各道輪迴，第一件事就是不要捨棄這個（指本心）。這個不是容易得到的，必須在高高的山頂上站立，在深深

【English Translation】 English version This is the pure Zen of the Tathagata (Ru Lai, 如來, another name for Buddha). Now, if you truly see this principle, you will no longer create various karmas and will live according to your circumstances. One robe and one bowl accompany you in sitting, lying down, rising, and walking. Precepts and practice increase and accumulate pure merits. If you can do this, what worries do you have about not attaining enlightenment? Those who have been standing for a long time, please cherish this.

Venerable Yao Shan Wei Yan (藥山惟儼) of Li Zhou, in his Dharma talk, said: 'The Patriarchs only taught us to protect our original mind. If greed and hatred arise, you must defend against them and not let them touch your true heart. If you want to know about withered trees and stones, you must take on the responsibility. In reality, there are no branches or leaves to be obtained. Even so, you should examine yourself and not cut off speech. I am now speaking this language for you to reveal the realm of no language. That realm originally has no ears, eyes, or other appearances.' At that time, a monk asked: 'Why are there the six realms of reincarnation?' Yao Shan replied: 'My 'essential wheel' (Yao Lun, 要輪, referring to the original mind), although in the six realms, is originally not defiled.' He also asked: 'If one cannot end the afflictions in the body, what should be done?' Yao Shan said: 'What is the appearance of affliction? I want you to examine it.' There are also people who only memorize words on paper and are mostly confused by scriptures and treatises. I have never read scriptures or treatises. You are only lost because you are infatuated with external things, losing your own nature, and your mind is unsettled, so you have the mind of birth and death. Before you have learned a word or half a sentence, a scripture or a treatise, you speak of what is Bodhi (菩提, enlightenment), Nirvana (涅槃, liberation), whether worldly dharmas are accepted or not. If you understand it this way, that is birth and death. If you are not bound by these gains and losses, then there is no birth and death. What do you see the Vinaya master saying? Nisargi (尼薩耆, expiatory offense) and Dukkata (突吉羅, wrong doing) are the most fundamental sources of birth and death. Even so, it is impossible to exhaust birth and death. From the Buddhas above to the ants below, all have different lengths, good and bad, large and small. If these do not come from outside, where would idle people dig hell to wait for you? Do you want to know the hell realm? It is the scene of boiling in a cauldron now. Do you want to know the hungry ghost realm? It is the people who are now mostly false and have little truth, and do not inspire belief. Do you want to know the animal realm? It is the people who do not recognize benevolence and righteousness and do not distinguish between relatives and strangers. Where is there a need to wear fur and horns, be cut and hung upside down? Do you want to know the human and heavenly realms? It is the people who now wash their dignity, hold bottles and carry bowls.' Guaranteeing oneself to avoid falling into the various realms, the first thing is not to abandon this (referring to the original mind). This is not easy to obtain, you must stand on the top of a high mountain, in the deep

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深海底行。此處行不易。方有少相應。如今出頭來。儘是多事人。覓個癡鈍人不可得。莫只記策子中言語以為自己見知。見他不解者便生輕慢。此輩儘是闡提外道。此心直不中切須審悉。恁么道猶是三界邊事。莫在衲衣下空過。到遮里更微細在。莫將等閑。須知珍重。

越州大珠慧海和尚。上堂曰。諸人幸自好個無事人。苦死造作要檐枷落獄作么。每日至夜奔波道我參禪學道解會佛法。如此轉無交涉也。只是逐聲色走有何歇時。貧道聞江西和尚道。汝自家寶藏一切具足。使用自在不假外求。我從此一時休去。自己財寶隨身受用。可謂快活。無一法可取。無一法可舍。不見一法生滅相。不見一法去來相。遍十方界無一微塵許不是自家財寶。但自子細觀察自心。一體三寶常自現前無可疑慮。莫尋思莫求覓。心性本來清凈。故華嚴經云。一切法不生一切法不滅。若能如是解諸佛常現前。又凈名經云。觀聲實相觀佛亦然。若不隨聲色動念。不逐相貌生解。自然無事去。莫久立珍重。此日大眾普集久而不散。師曰。諸人何故在此不去。貧道已對面相呈。還肯休么。有何事可疑。莫錯用心枉費氣力。若有疑情一任諸人恣意早問。時有僧法淵問曰。云何是佛。云何是法。云何是僧。云何是一體三寶。愿師垂示。師曰。心是佛不

【現代漢語翻譯】 現代漢語譯本： 在深海底行走，這裡的行動不容易。偶爾有些許相應，如今冒出頭來，儘是多事之人。想找個癡呆愚鈍的人都找不到。不要只記住書本上的言語，就以為是自己的見解。看到別人不理解，就輕視怠慢。這些人都是斷善根的外道。這顆心正直不偏頗，一定要仔細審察。即使這樣說，仍然是三界之內的事情。不要在僧衣下虛度光陰。到了這裡，更加微細。不要等閒視之，要知道珍重。

越州大珠慧海和尚上堂說：『各位本來是無事之人，何苦自尋煩惱，要戴上枷鎖下地獄呢？每天從早到晚奔波，說我參禪學道，理解佛法。這樣反而更加沒有關係。只是追逐聲色，何時才能停止？貧道聽江西和尚說：『你自家寶藏一切具足，使用自在，不假外求。』我從此一時放下，自己財寶隨身受用，真是快樂。沒有一法可以取，沒有一法可以舍。不見一法生滅相，不見一法去來相。遍十方世界，沒有一微塵不是自家財寶。只要仔細觀察自心，一體三寶（Eka-tri-ratna，指佛、法、僧三者同爲一體）常常自然顯現，無可懷疑。不要尋思，不要追求。心性本來清凈。』所以《華嚴經》（Avatamsaka Sutra）說：『一切法不生，一切法不滅。』如果能夠這樣理解，諸佛常常顯現在眼前。又《維摩詰經》（Vimalakirti Sutra）說：『觀察聲音的實相，觀察佛也是這樣。』如果不隨聲音和美色動念，不隨著相貌產生理解，自然就沒有事了。不要久站，珍重。』

這天大眾聚集很久不散去。師父說：『各位為什麼在這裡不離開？貧道已經面對面地呈現了，還肯罷休嗎？有什麼事情可以懷疑？不要用錯心思，白費力氣。如果有什麼疑問，任憑各位隨意提問。』當時有僧人法淵問道：『什麼是佛（Buddha）？什麼是法（Dharma）？什麼是僧（Sangha）？什麼是一體三寶（Eka-tri-ratna）？希望師父開示。』師父說：『心是佛，不

【English Translation】 English version: Walking in the deep seabed, movement here is not easy. Occasionally there is a slight response, but now those who stick their heads out are all busybodies. It's impossible to find a foolish and dull person. Don't just remember the words in books and think it's your own understanding. When you see others who don't understand, you become contemptuous and dismissive. These people are all icchantikas (those who have severed their roots of goodness) and heretics. This mind is upright and impartial, so you must examine it carefully. Even saying this is still within the realm of the Three Realms (Triloka). Don't waste your time under the monastic robe. When you get here, it's even more subtle. Don't take it lightly, you must know to cherish it.

Great Master Huizhao of Yuezhou ascended the platform and said: 'Everyone is fortunate to be a person with nothing to do, why suffer and create trouble, wanting to wear shackles and go to hell? Running around from morning till night, saying I am practicing Chan (Zen) and learning the Way (Dao), understanding the Buddha-dharma (Buddha's teachings). This is even more irrelevant. Just chasing after sounds and sights, when will you stop? This poor monk heard the Jiangxi (Mazu Daoyi) monk say: 'Your own treasure trove is fully equipped, use it freely, don't seek it externally.' From then on, I let go at once, enjoying my own wealth and treasures, truly happy. There is no dharma (teaching) to take, no dharma to discard. Not seeing the arising and ceasing of any dharma, not seeing the coming and going of any dharma. Throughout the ten directions, there is not a single dust mote that is not your own treasure. Just carefully observe your own mind, the One Body Three Jewels (Eka-tri-ratna, referring to the Buddha, Dharma, and Sangha as one) constantly appears naturally, without any doubt. Don't ponder, don't seek. The nature of the mind is originally pure.' Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'All dharmas do not arise, all dharmas do not cease.' If you can understand this way, all Buddhas constantly appear before you. Also, the Vimalakirti Sutra (Vimalakirti Sutra) says: 'Observing the true nature of sound, observing the Buddha is also like this.' If you don't move your mind with sounds and sights, and don't generate understanding based on appearances, naturally there will be nothing to do. Don't stand for long, cherish this.'

That day, the assembly gathered for a long time and did not disperse. The master said: 'Why are you all here and not leaving? This poor monk has already presented it face to face, are you still willing to stop? What is there to doubt? Don't use your mind wrongly and waste your energy. If you have any doubts, feel free to ask at will.' At that time, the monk Fayuan asked: 'What is the Buddha (Buddha)? What is the Dharma (Dharma)? What is the Sangha (Sangha)? What is the One Body Three Jewels (Eka-tri-ratna)? I hope the master will enlighten us.' The master said: 'The mind is the Buddha, not

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用將佛求佛。心是法不用將法求法。佛法無二和合為僧。即是一體三寶。經云。心佛與眾生是三無差別。身口意清凈名為佛出世。三業不清凈名為佛滅度。喻如嗔時無喜喜時無嗔。唯是一心實無二體。本智法爾無漏現前。如蛇化為龍不改其鱗。眾生迴心作佛不改其面。性本清凈不待修成。有證有修即同增上慢者。真空無滯應有無窮無始無終。利根頓悟用無等等。即是阿耨菩提。心無形相。即是微妙色身。無相即是實相法身。性相體空即是虛空無邊身。萬行莊嚴即是功德法身。此法身者乃是萬化之本。隨處立名。智用無盡名無盡藏。能生萬法名本法藏。具一切智是智慧藏。萬法歸如名如來藏。經云。如來者即諸法如義。又云。世間一切生滅法。無有一法不歸如也。時有人問云。弟子未知律師法師禪師何者最勝。愿和尚慈悲指示。師曰。夫律師者。啟毗尼之法藏。傳壽命之遺風。洞持犯而達開遮。秉威儀而行軌範。牒三番羯么作四果初因。若非宿德白眉焉敢造次。夫法師者。踞獅子之座瀉懸河之辯。對稠人廣眾啟鑿玄關。開般若妙門等三輪空施。若非龍象蹴蹋安敢當斯。夫禪師者。撮其樞要直了心源。出沒卷舒縱橫應物。咸均事理頓見如來。拔生死深根獲見前三昧。若不安禪靜慮。到遮里總須茫然。隨機授法三學雖殊。得

【現代漢語翻譯】 現代漢語譯本 用佛去尋求佛，這是不對的。心就是法，所以不需要用探求法的方式去尋求法。佛法沒有分別，融合在一起就是僧。這實際上就是一體三寶。經書上說，心、佛與眾生，這三者之間沒有差別。身口意都清凈，就叫做佛出世。身口意不清凈，就叫做佛滅度。這好比生氣的時候沒有喜悅，喜悅的時候沒有生氣。只有一個心，實際上沒有兩個本體。本有的智慧自然而然地顯現，沒有絲毫遺漏。就像蛇變化成龍，但鱗片不會改變。眾生回頭向善成為佛，但容貌不會改變。自性本來就是清凈的，不需要通過修行來成就。如果認為有證悟有修行，那就和增上慢的人一樣了。真空沒有阻礙，作用無窮無盡，沒有開始也沒有終結。有智慧的人能夠立刻領悟，作用是獨一無二的，這就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。心沒有形狀和相貌，這就是微妙的色身。沒有相就是真實的法身。自性與相都是空性的，這就是虛空無邊身。用萬行來莊嚴自己，這就是功德法身。這個法身是萬物變化的根本，隨處都可以建立名稱。智慧的作用沒有窮盡，所以叫做無盡藏。能夠產生萬法，所以叫做本法藏。具備一切智慧，就是智慧藏。萬法歸於如，所以叫做如來藏。經書上說，如來（Tathagata）的意思就是諸法如義。又說，世間一切生滅的法，沒有哪一個不歸於如。當時有人問：『弟子不知道律師（Vinaya Master）、法師（Dharma Master）、禪師（Chan Master）哪一個最殊勝，希望和尚慈悲地指示。』師父說：『律師，開啟毗尼（Vinaya，戒律）的法藏，傳承壽命的遺風，通曉持戒和犯戒，懂得開許和遮止，秉持威儀，行為有規範，按照三次羯磨（Karma，業）的程式，作為四果（Four Fruits of Stream-entry）的最初因緣。如果不是有德行的老修行，怎麼敢輕易這樣做呢？法師，坐在獅子座上，口若懸河，面對眾多的人，開啟玄妙的關竅，開啟般若（Prajna，智慧）的妙門，像三輪體空一樣佈施。如果不是龍像一樣的人物，怎麼敢擔當這個重任呢？禪師，抓住事物的關鍵，直接明瞭心的本源，出入卷舒，縱橫自如地應對事物，使事和理都達到統一，立刻見到如來（Tathagata），拔除生死輪迴的深根，獲得眼前的三昧（Samadhi，禪定）。如果不通過安禪靜慮，到這裡總會茫然不知所措。隨機應變地傳授佛法，戒定慧三學雖然不同，但』

【English Translation】 English version It is wrong to use Buddha to seek Buddha. The mind itself is the Dharma, so there is no need to seek the Dharma by seeking the Dharma. Buddha and Dharma are not separate; when they merge, they become the Sangha. This is actually the One Body Three Jewels. The scriptures say that the mind, Buddha, and sentient beings are not different from each other. When body, speech, and mind are pure, it is called the Buddha appearing in the world. When body, speech, and mind are impure, it is called the Buddha's extinction. It is like there is no joy when angry, and no anger when joyful. There is only one mind; in reality, there are not two entities. The inherent wisdom naturally manifests without any omission. It is like a snake transforming into a dragon, but its scales do not change. Sentient beings turn their minds towards goodness and become Buddhas, but their faces do not change. The nature is originally pure and does not need to be achieved through cultivation. If one thinks there is enlightenment and cultivation, then one is the same as those with increased arrogance. The true emptiness has no obstruction, and its function is infinite, without beginning or end. Those with wisdom can immediately realize it, and its function is unique. This is Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete, and perfect enlightenment). The mind has no shape or form; this is the subtle form body. No form is the true Dharmakaya (法身, Dharma body). Nature and form are both empty; this is the boundless body of emptiness. Adorning oneself with myriad practices is the merit Dharmakaya. This Dharmakaya is the root of all transformations, and names can be established everywhere. The function of wisdom is inexhaustible, so it is called the inexhaustible treasury. It can produce all dharmas, so it is called the original Dharma treasury. Possessing all wisdom is the wisdom treasury. All dharmas return to Thusness, so it is called the Tathagatagarbha (如來藏, womb of the Tathagata). The scriptures say that Tathagata (如來, Thus Come One) means the meaning of all dharmas being Thus. It also says that of all the arising and ceasing dharmas in the world, there is not one that does not return to Thusness. At that time, someone asked: 'Disciples do not know which is the most superior: the Vinaya Master (律師), the Dharma Master (法師), or the Chan Master (禪師). I hope the Venerable will compassionately instruct me.' The master said: 'The Vinaya Master opens the Dharma treasury of the Vinaya (毗尼, monastic rules), transmits the legacy of longevity, understands holding and violating precepts, knows what is permissible and what is forbidden, upholds dignity, and acts with norms, following the procedure of three Karmas (羯磨, actions) as the initial cause of the Four Fruits (四果, four stages of enlightenment). If one is not a virtuous elder, how dare one do this lightly? The Dharma Master sits on the lion throne, speaks with a torrential flow, faces a large crowd, opens the mysterious passages, opens the wonderful gate of Prajna (般若, wisdom), and gives alms like the three wheels being empty. If one is not like a dragon or elephant, how dare one take on this important task? The Chan Master grasps the key points, directly understands the source of the mind, enters and exits, expands and contracts, and responds to things freely, unifying both affairs and principles, and immediately sees the Tathagata (如來). They uproot the deep roots of birth and death and obtain the Samadhi (三昧, meditative absorption) before them. If one does not go through peaceful meditation, one will be at a loss here. Teaching the Dharma according to the situation, although the three learnings of precepts, concentration, and wisdom are different, but'

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意忘言一乘何異。故經云。十方佛土中唯有一乘法無二亦無三。除佛方便說但以假名字引導于眾生。曰和尚深達佛旨得無礙辯。又問。儒道釋三教同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人不在教之同異。講唯識道光座主問曰。禪師用何心修道。師曰。老僧無心可用無道可修。曰既無心可用無道可修。云何每日聚眾勸人學禪修道。師曰。老僧尚無卓錐之地。什麼處聚眾來。老僧無舌何曾勸人來。曰禪師對面妄語。師曰。老僧尚無舌勸人焉解妄語。曰某甲卻不會禪師語論也。師曰。老僧自亦不會講華嚴志座主問。禪師何故不許青青翠竹儘是法身鬱鬱黃華無非般若。師曰。法身無象應翠竹以成形。般若無知對黃華而顯相。非彼黃華翠竹而有般若法身。故經云。佛真法身猶若虛空。應物現形如水中月。黃華若是般若。般若即同無情。翠竹若是法身。翠竹還能應用。座主會么。曰不了此意。師曰。若見性人道是亦得道不是亦得。隨用而說不滯是非。若不見性人說翠竹著翠竹。說黃華著黃華。說法身滯法身。說般若不識般若。所以皆成爭論。志禮謝而去。人問。將心修行幾時得解脫。師曰。將心修行喻如滑泥洗垢。般若玄妙本自無生。大用現前不論時節。曰凡夫亦得如此否。

【現代漢語翻譯】 現代漢語譯本 意忘言一乘（Ekayana，唯一之道）有何區別？故經云：『十方佛土中，唯有一乘法，無二亦無三。』（出自《法華經》，意為在所有佛土中，只有唯一的一乘佛法，沒有第二種或第三種。）除佛方便說，但以假名字引導于眾生。（佛陀爲了方便教化，使用假設性的名稱來引導眾生。） 問：和尚深達佛旨，得無礙辯。（指對佛法的深刻理解和流暢無礙的辯才。） 又問：儒、道、釋三教同異如何？ 師曰：大量者用之即同，小機者執之即異。（心胸寬廣、智慧高深的人運用它們，會發現其共通之處；而心胸狹窄、執著于表面的人則會看到差異。）總從一性上起用，機見差別成三。（三教都源於同一本性，只是因為人們的理解和運用方式不同，才形成了三種不同的表現形式。）迷悟由人，不在教之同異。（迷惑或覺悟取決於個人，而不在於教義本身的區別。） 講唯識的道光座主問曰：禪師用何心修道？ 師曰：老僧無心可用，無道可修。（老衲沒有固定的心念可以執著，也沒有特定的道路可以追求。） 曰：既無心可用，無道可修，云何每日聚眾勸人學禪修道？ 師曰：老僧尚無卓錐之地，什麼處聚眾來？（老衲連立錐之地都沒有，又在哪裡聚集大眾呢？）老僧無舌，何曾勸人來？（老衲沒有舌頭，又怎麼勸人呢？） 曰：禪師對面妄語。（指禪師當面說謊。） 師曰：老僧尚無舌勸人，焉解妄語？（老衲連勸人都不會，又怎麼會說謊呢？） 曰：某甲卻不會禪師語論也。（我實在不明白禪師的言論。） 師曰：老僧自亦不會。（老衲自己也不明白。） 講華嚴的志座主問：禪師何故不許『青青翠竹儘是法身，鬱鬱黃華無非般若』？（為什麼禪師不允許說青翠的竹子就是法身，茂盛的黃花就是般若？） 師曰：法身無象，應翠竹以成形；般若無知，對黃華而顯相。（法身沒有固定的形象，它通過翠竹來顯現其形態；般若沒有分別的知見，它通過黃花來顯現其相。）非彼黃華翠竹而有般若法身。（不是黃花和翠竹本身就具有般若和法身。）故經云：『佛真法身，猶若虛空，應物現形，如水中月。』（所以經中說，佛的真法身就像虛空一樣，隨著外物而顯現不同的形態，就像水中的月亮一樣。）黃華若是般若，般若即同無情。（如果黃花就是般若，那麼般若就等同於無情之物。）翠竹若是法身，翠竹還能應用？（如果翠竹就是法身，那麼翠竹還能發揮作用嗎？）座主會么？（座主明白了嗎？） 曰：不了此意。（不明白這個意思。） 師曰：若見性人，道是亦得，道不是亦得，隨用而說，不滯是非。（如果開悟見性的人，說『是』也可以，說『不是』也可以，隨著不同的情況而說，不執著於是非。）若不見性人，說翠竹著翠竹，說黃華著黃華，說法身滯法身，說般若不識般若，所以皆成爭論。（如果沒開悟見性的人，說翠竹就執著于翠竹，說黃花就執著于黃花，說法身就執著於法身，說般若卻不認識般若，所以都會變成爭論。） 志禮謝而去。（志座主行禮感謝后離開了。） 人問：將心修行，幾時得解脫？ 師曰：將心修行，喻如滑泥洗垢。（用有分別的心去修行，就像用稀泥洗污垢一樣，適得其反。）般若玄妙，本自無生。（般若的玄妙之處在於它本來就沒有生滅。）大用現前，不論時節。（般若的大用顯現出來的時候，是不受時間限制的。） 曰：凡夫亦得如此否？（凡夫也能達到這種境界嗎？)

【English Translation】 English version What is the difference between the Ekayana (One Vehicle, the only path) that transcends words and thoughts? Therefore, the sutra says: 'In all Buddha lands in the ten directions, there is only the One Vehicle Dharma, neither two nor three.' (From the Lotus Sutra, meaning that in all Buddha lands, there is only the unique One Vehicle Dharma, without a second or third.) Except for the Buddha's expedient teachings, which use provisional names to guide sentient beings. (The Buddha uses hypothetical names to guide sentient beings for the sake of convenient teaching.) Asked: The venerable monk deeply understands the Buddha's teachings and possesses unimpeded eloquence. (Referring to a profound understanding of the Buddha's teachings and fluent, unobstructed eloquence.) Also asked: What are the similarities and differences between Confucianism, Taoism, and Buddhism? The master said: Those with great capacity use them and find them the same; those with small minds cling to them and see them as different. (Those with broad minds and deep wisdom use them and find their commonalities; while those with narrow minds and attachment to the surface see the differences.) They all arise from the same nature, but differences in understanding and application create three. (The three teachings all originate from the same nature, but different understandings and applications form three different expressions.) Delusion or enlightenment depends on the individual, not on the differences in the teachings themselves. The Dao Guang Abbot, who lectured on Consciousness-Only, asked: What mind does the Zen master use to cultivate the Way? The master said: This old monk has no mind to use and no Way to cultivate. (This old monk has no fixed mind to cling to and no specific path to pursue.) Asked: If there is no mind to use and no Way to cultivate, why do you gather people every day to encourage them to study Zen and cultivate the Way? The master said: This old monk does not even have a place to stand, where would I gather people? (This old monk doesn't even have a place to stand, where would I gather the masses?) This old monk has no tongue, when have I ever encouraged people to come? (This old monk has no tongue, how could I encourage people?) Said: Zen master is lying to my face. (Referring to the Zen master lying to his face.) The master said: This old monk has no tongue to encourage people, how would I know how to lie? (This old monk doesn't even know how to encourage people, how would I know how to lie?) Said: I really don't understand the Zen master's words. (I really don't understand the Zen master's words.) The master said: This old monk also does not understand. (This old monk also does not understand.) The Zhi Abbot, who lectured on the Avatamsaka Sutra, asked: Why does the Zen master not allow 'The green bamboos are entirely the Dharmakaya, and the luxuriant yellow flowers are none other than Prajna'? (Why does the Zen master not allow saying that the green bamboos are the Dharmakaya and the lush yellow flowers are Prajna?) The master said: The Dharmakaya has no form, it responds to the green bamboo to take shape; Prajna has no knowledge, it manifests its appearance in relation to the yellow flowers. (The Dharmakaya has no fixed form, it manifests its form through the green bamboo; Prajna has no discriminating knowledge, it manifests its appearance through the yellow flowers.) It is not that the yellow flowers and green bamboo themselves possess Prajna and Dharmakaya. (It is not that the yellow flowers and green bamboo themselves possess Prajna and Dharmakaya.) Therefore, the sutra says: 'The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water.' (Therefore, the sutra says that the true Dharmakaya of the Buddha is like empty space, manifesting different forms in response to external objects, like the moon in the water.) If the yellow flowers are Prajna, then Prajna is the same as insentient things. (If the yellow flowers are Prajna, then Prajna is the same as insentient things.) If the green bamboo is the Dharmakaya, can the green bamboo still function? (If the green bamboo is the Dharmakaya, can the green bamboo still function?) Does the abbot understand? Said: I do not understand this meaning. The master said: If one sees the nature, saying 'is' is also acceptable, saying 'is not' is also acceptable, speaking according to the situation, without being attached to right and wrong. (If one is enlightened and sees the nature, saying 'is' is also acceptable, saying 'is not' is also acceptable, speaking according to the situation, without being attached to right and wrong.) If one does not see the nature, saying green bamboo is attached to green bamboo, saying yellow flowers is attached to yellow flowers, saying Dharmakaya is attached to Dharmakaya, saying Prajna does not recognize Prajna, so all become disputes. (If one is not enlightened and does not see the nature, saying green bamboo is attached to green bamboo, saying yellow flowers is attached to yellow flowers, saying Dharmakaya is attached to Dharmakaya, saying Prajna does not recognize Prajna, so all become disputes.) Zhi bowed and thanked him before leaving. Someone asked: How long will it take to attain liberation by cultivating with the mind? The master said: Cultivating with the mind is like washing dirt with slippery mud. (Cultivating with a discriminating mind is like washing dirt with slippery mud, which is counterproductive.) The subtlety of Prajna is originally unborn. (The subtlety of Prajna is that it is originally without birth and death.) When great function manifests, it is not limited by time. (When the great function of Prajna manifests, it is not limited by time.) Said: Can ordinary people also attain this? (Can ordinary people also attain this state?)

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師曰。見性者即非凡夫。頓悟上乘超凡越聖。迷人論凡論聖。悟人超越生死涅槃。迷人說事說理。悟人大用無方。迷人求得求證。悟人無得無求。迷人期遠劫。悟人頓見。維摩座主問。經云。彼外道六師等是汝之師。因其出家彼師所墮汝亦隨墮。其施汝者不名福田。供養汝者墮三惡道。謗于佛毀於法不入眾數。終不得滅度。汝若如是乃可取食。今請禪師明為解說。師曰。迷徇六根者號之為六師。心外求佛名為外道。有物可施不名福田。生心受供墮三惡道。汝若能謗于佛者是不著佛求。毀於法者是不著法求。不入眾數者是不著僧求。終不得滅度者智用現前。若有如是解者。便得法喜禪悅之食。有行者問。有人問佛答佛問法答法。喚作一字法門不知是否。師曰。如鸚鵡學人語話自語不得。為無智慧故。譬如將水洗水將火燒火都無義趣。人問。言之與語為同爲異。師曰。夫一字曰言。成句名語。且如靈辯滔滔譬大川之流水。峻機疊疊如圓器之傾珠。所以郭象號懸河。春鸚稱義海。此是語也。言者一字表心也。內著玄微外現妙相。萬機撓而不亂。清濁渾而常分。齊王到此猶慚大夫之辭。文殊到此尚嘆凈名之說。如今常人云何能解。源律師問。禪師常譚即心是佛無有是處。且一地菩薩分身百佛世界。二地增於十倍。禪師試現神通

【現代漢語翻譯】 現代漢語譯本 師[六祖慧能]說：『見性的人就不是凡夫。頓悟上乘佛法就能超越凡人和聖人。迷惑的人才議論凡人和聖人。覺悟的人超越生死和涅槃。迷惑的人說事說理。覺悟的人其大用沒有固定的方向。迷惑的人求得求證。覺悟的人無所得也無所求。迷惑的人期望遙遠的劫數。覺悟的人當下就能見到。』 維摩詰的繼承人問道：『經書上說：那些外道六師（Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta，六位古印度思想家）是您的老師。因為您跟隨他們的教義出家，所以您的老師所墮入的境地，您也會隨之墮入。佈施給您的人不能稱為種福田，供養您的人會墮入三惡道。您誹謗佛，詆譭佛法，不被僧團接納，最終不能得到解脫。如果您真是這樣，才可以接受供養。現在請禪師明白地為我們解說。』 師說：『迷惑于追逐六根（眼、耳、鼻、舌、身、意）的人，可以稱之為六師。向心外尋求佛的人，可以稱之為外道。心中有所求而佈施，不能稱為種福田。生起分別心而接受供養，會墮入三惡道。您如果能誹謗佛，就是不執著于佛而求。詆譭佛法，就是不執著於法而求。不被僧團接納，就是不執著于僧而求。最終不能得到解脫，是指智慧的運用當下顯現。如果有人這樣理解，就能得到法喜禪悅的飲食。』 有修行人問道：『有人問佛，佛就回答；問法，佛就回答。這可以叫做一字法門嗎？不知道是否正確。』 師說：『如同鸚鵡學人說話，卻不能自己表達，因為沒有智慧的緣故。譬如用水洗水，用火燒火，都沒有意義。』 有人問：『「言」和「語」是相同還是不同？』 師說：『一個字叫做「言」，組成句子叫做「語」。例如，靈巧的辯才滔滔不絕，像大河流水一樣；敏銳的機鋒層出不窮，像圓形器皿傾倒珠子一樣。所以郭象被稱為懸河，春鸚被稱為義海。這些是「語」。「言」是一個字表達心意。內在蘊含玄妙的道理，外在顯現微妙的形象。萬機擾動而不亂，清澈和污濁混合而常分。齊王到這裡還慚愧大夫的辭令，文殊菩薩到這裡還讚歎維摩詰的說法。如今普通人怎麼能夠理解呢？』 源律師問道：『禪師常常談論「即心是佛」，這是沒有根據的。且不說一地菩薩能分身到百佛世界，二地菩薩能分身到十倍於此的世界。禪師您試著顯現神通。』

【English Translation】 English version The Master [Huineng, the Sixth Patriarch] said, 'One who sees their nature is not an ordinary person. Sudden enlightenment to the supreme vehicle transcends the ordinary and the saintly. Those who are deluded discuss the ordinary and the saintly. Those who are enlightened transcend birth, death, and Nirvana. Those who are deluded speak of events and principles. Those who are enlightened have boundless great function. Those who are deluded seek to attain and prove. Those who are enlightened have nothing to attain and nothing to seek. Those who are deluded expect distant kalpas. Those who are enlightened see it instantly.' A successor of Vimalakirti asked, 'The sutras say: Those six heretical teachers (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta, six ancient Indian thinkers) are your teachers. Because you left home following their teachings, you will also fall into the state that your teachers have fallen into. Those who give to you cannot be called planting fields of merit, and those who make offerings to you will fall into the three evil realms. You slander the Buddha, defame the Dharma, are not accepted by the Sangha, and ultimately cannot attain liberation. If you are truly like this, then you can accept offerings. Now, please, Zen Master, explain this clearly for us.' The Master said, 'Those who are deluded and pursue the six senses (eye, ear, nose, tongue, body, and mind) can be called the six teachers. Those who seek the Buddha outside the mind can be called heretics. Giving with something to be gained in mind cannot be called planting fields of merit. Receiving offerings with a discriminating mind will cause one to fall into the three evil realms. If you can slander the Buddha, it means you are not attached to seeking the Buddha. Defaming the Dharma means you are not attached to seeking the Dharma. Not being accepted by the Sangha means you are not attached to seeking the Sangha. Ultimately not attaining liberation refers to the manifestation of the function of wisdom right now. If someone understands it this way, they will obtain the food of Dharma joy and Zen bliss.' A practitioner asked, 'Someone asks the Buddha, and the Buddha answers; asks about the Dharma, and the Buddha answers. Can this be called the 'one-word Dharma gate'? I don't know if it is correct.' The Master said, 'It is like a parrot learning human speech, but it cannot express itself, because it lacks wisdom. It is like washing water with water, or burning fire with fire, which is meaningless.' Someone asked, 'Are 'speech' (言, yan) and 'language' (語, yu) the same or different?' The Master said, 'A single character is called 'speech' (言, yan), and a formed sentence is called 'language' (語, yu). For example, skillful eloquence flows unceasingly, like the flowing water of a great river; sharp wit emerges layer upon layer, like pearls pouring from a round vessel. Therefore, Guo Xiang was called a 'hanging river', and Chun Ying was called an 'ocean of meaning'. These are 'language' (語, yu). 'Speech' (言, yan) is a single character expressing the mind. It contains profound principles within and manifests subtle appearances outwardly. Ten thousand opportunities disturb it not, and clarity and turbidity mix but remain distinct. The King of Qi would still be ashamed of the words of a minister here, and Manjusri Bodhisattva would still praise Vimalakirti's discourse here. How can ordinary people understand it now?' Lawyer Yuan asked, 'Zen Master often talks about 'the mind itself is Buddha', which has no basis. Not to mention that a first-ground Bodhisattva can manifest bodies in a hundred Buddha-worlds, and a second-ground Bodhisattva can manifest bodies in ten times that many worlds. Zen Master, please try to manifest supernatural powers.'

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看。師曰。阇梨自己是凡是聖。曰是凡。師曰。既是凡僧能問如是境界。經云。仁者心有高下不依佛慧。此之是也。又問。禪師每云。若悟道現前身便解脫無有是處。師曰。有人一生作善忽然偷物入手。即身是賊否。曰故知是也。師曰。如今了了見性。云何不得解脫。曰如今必不可。須經三大阿僧祇劫始得。師曰。阿僧祇劫還有數否。源抗聲曰。將賊比解脫道理得通否。師曰。阇梨自不解道。不可障一切人解。自眼不開瞋一切人見物。源作色而去。云雖老渾無道。師曰。即行去者是汝道。講止觀慧座主問。禪師辨得魔否。師曰。起心是天魔。不起心是陰魔。或起不起是煩惱魔。我正法中無如是事。曰一心三觀義又如何。師曰。過去心已過去。未來心未至。現在心無住。于其中間更用何心起觀。曰禪師不解止觀。師曰。座主解否。曰解。師曰。如智者大師。說止破止。說觀破觀。住止沒生死。住觀心神亂。且為當將心止心。為復起心觀。觀若有心觀是常見法若無心觀是斷見。法亦有亦無成二見法。請座主子細說看。曰若如是問俱說不得也。師曰。何曾止觀。人問。般若大否。師曰大。曰幾許大。師曰。無邊際。曰般若小否。師曰小。曰幾許小。師曰。看不見。曰何處是。師曰。何處不是。維摩座主問。經云。諸菩薩各入

{ "translations": [ "看（看）。師曰（禪師說）。阇梨（梵語，意為親教師）自己是凡是聖（是凡人還是聖人）。曰（回答）是凡。師曰（禪師說）。既是凡僧能問如是境界。經云（經書上說）。『仁者心有高下不依佛慧（有智慧的人，心中有高下之分，不依據佛的智慧）』。此之是也（說的就是這種情況）。", "又問（又有人問）。禪師每云（禪師經常說）。若悟道現前身便解脫無有是處（如果開悟，當下就能解脫，沒有不能解脫的）。師曰（禪師說）。有人一生作善忽然偷物入手。即身是賊否（有人一輩子行善，突然偷了東西，他就是賊了嗎）。曰（回答）故知是也（所以知道是這樣的）。師曰（禪師說）。如今了了見性。云何不得解脫（現在清清楚楚地見到自性，為什麼不能解脫）。曰（回答）如今必不可。須經三大阿僧祇劫始得（現在一定不能解脫，必須經過三大阿僧祇劫才能解脫）。師曰（禪師說）。阿僧祇劫還有數否（阿僧祇劫還有數量嗎）。源抗聲曰（源大聲說）。將賊比解脫道理得通否（用賊來比喻解脫，道理說得通嗎）。師曰（禪師說）。阇梨（梵語，意為親教師）自不解道。不可障一切人解（你自己不理解，不能阻止別人理解）。自眼不開瞋一切人見物（自己眼睛沒睜開，就責怪別人看見東西）。源作色而去（源生氣地走了）。云（說）雖老渾無道（雖然老了，完全沒有道）。師曰（禪師說）。即行去者是汝道（那個走掉的就是你的道）。", "講止觀慧座主問（講《止觀》的慧座主問）。禪師辨得魔否（禪師能辨別魔嗎）。師曰（禪師說）。起心是天魔（動念頭是天魔），不起心是陰魔（不起念頭是陰魔），或起不起是煩惱魔（有時起念頭，有時不起念頭，是煩惱魔）。我正法中無如是事（我的正法中沒有這樣的說法）。曰（座主說）。一心三觀義又如何（一心三觀的道理又是什麼）。師曰（禪師說）。過去心已過去，未來心未至，現在心無住（過去的心已經過去了，未來的心還沒有到來，現在的心不住留），于其中間更用何心起觀（在這些中間，還用什麼心來起觀）。曰（座主說）。禪師不解止觀（禪師不理解止觀）。師曰（禪師說）。座主解否（座主理解嗎）。曰（座主說）。解（理解）。師曰（禪師說）。如智者大師（像智者大師）說止破止（說止又破止），說觀破觀（說觀又破觀），住止沒生死（執著于止就沉沒于生死），住觀心神亂（執著于觀就心神錯亂）。且為當將心止心（是用心來止心），為復起心觀（還是起心來觀）。觀若有心觀是常見法（觀如果是有心觀，就是常見法），若無心觀是斷見（如果無心觀，就是斷見）。法亦有亦無成二見法（法既有又無，就成了二見法）。請座主子細說看（請座主仔細說說看）。曰（座主說）。若如是問俱說不得也（如果這樣問，我都說不出來）。師曰（禪師說）。何曾止觀（哪裡有過止觀）。", "人問（有人問）。般若（梵語，意為智慧）大否（般若大嗎）。師曰（禪師說）。大（大）。曰（問）幾許大（有多大）。師曰（禪師說）。無邊際（沒有邊際）。曰（問）般若（梵語，意為智慧）小否（般若小嗎）。師曰（禪師說）。小（小）。曰（問）幾許小（有多小）。師曰（禪師說）。看不見（看不見）。曰（問）何處是（哪裡是）。師曰（禪師說）。何處不是（哪裡不是）。維摩座主問（維摩座主問）。經云（經書上說）。諸菩薩各入（各位菩薩進入）" ], "english_translations": [ 'Look. The Master said, \'Is Ajari (Sanskrit, meaning: preceptor) himself a mortal or a sage?\' He replied, \'A mortal.\' The Master said, \'Since he is a mortal monk, he can ask about such a state. The scripture says, \'The benevolent have high and low minds and do not rely on the wisdom of the Buddha.\' This is what it means.\'', 'Someone asked again, \'The Zen master often says, \'If one realizes the Tao, the present body will be liberated, and there is no place where it cannot be.\'\' The Master said, \'If someone does good deeds all his life and suddenly steals something, is he a thief right away?\' He replied, \'Therefore, it is known to be so.\' The Master said, \'Now that you clearly see your nature, why can\'t you be liberated?\' He replied, \'It is certainly impossible now. It must go through three great asamkhya kalpas (countless eons) to achieve it.\' The Master said, \'Are there still numbers in asamkhya kalpas?\' Yuan raised his voice and said, \'Is it reasonable to compare a thief to liberation?\' The Master said, \'Ajari (Sanskrit, meaning: preceptor) himself does not understand the Tao. You cannot prevent everyone from understanding. Your own eyes are not open, and you resent everyone seeing things.\' Yuan turned pale and left, saying, \'Although he is old, he is completely without the Tao.\' The Master said, \'The one who just left is your Tao.\'', 'The lecturer of Samatha-vipassana (calm abiding and insight) Hui asked, \'Can the Zen master discern demons?\' The Master said, \'Arousing the mind is the deva-mara (heavenly demon), not arousing the mind is the skandha-mara (demon of the aggregates), sometimes arousing and sometimes not arousing is the klesa-mara (demon of afflictions). There is no such thing in my true Dharma.\' He said, \'What about the meaning of the One Mind Three Contemplations?\' The Master said, \'The past mind has already passed, the future mind has not yet arrived, and the present mind has no dwelling. In between, what mind do you use to contemplate?\' He said, \'The Zen master does not understand Samatha-vipassana (calm abiding and insight).\' The Master said, \'Does the lecturer understand?\' He said, \'I understand.\' The Master said, \'Like the Great Master Zhiyi, he speaks of stopping and breaking stopping, speaks of contemplating and breaking contemplating. Dwelling in stopping drowns in birth and death, dwelling in contemplation confuses the mind. Is it using the mind to stop the mind, or is it arousing the mind to contemplate? If contemplation is with the mind, it is the law of eternalism; if contemplation is without the mind, it is nihilism. The law is both existent and nonexistent, becoming a dualistic law. Please, lecturer, explain it in detail.\' He said, \'If asked in this way, I cannot say anything.\' The Master said, \'Where has there ever been Samatha-vipassana (calm abiding and insight)?\'', 'Someone asked, \'Is Prajna (Sanskrit, meaning: wisdom) big?\' The Master said, \'Big.\' He asked, \'How big?\' The Master said, \'Boundless.\' He asked, \'Is Prajna (Sanskrit, meaning: wisdom) small?\' The Master said, \'Small.\' He asked, \'How small?\' The Master said, \'Invisible.\' He asked, \'Where is it?\' The Master said, \'Where is it not?\' The Vimalakirti (Spotless Fame) lecturer asked, \'The scripture says, \'All Bodhisattvas (Enlightenment Beings) enter into\'" ] }

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不二法門維摩默然是究竟否。師曰。未是究竟。聖意若盡第三卷更說何事。座主良久曰。請禪師為說未究竟之意。師曰。如經第一卷。是引眾呵十大弟子住心。第二諸菩薩各說入不二法門。以言顯于無言。文殊以無言顯于無言。維摩不以言不以無言故默然。收前言語故。第三卷從默然起說。又顯神通作用。座主會么。曰奇怪如是。師曰。亦未如是。曰何故未是。師曰。且破人執情作如此說。若據經意只說色心空寂令見本性。教舍偽行入真行。莫向言語紙墨上討意度。但會凈名兩字便得。凈者本體也。名者跡用也。從本體起跡用。從跡用歸本體。體用不二本跡非殊。所以古人道。本跡雖殊不思議一也。一亦非一。若識凈名兩字假號。更說什麼究竟與不究竟。無前無後非本非末非凈非名。只示眾生本性不思議解脫。若不見性人終身不見此理。僧問。萬法盡空識性亦爾。譬如水泡一散更無再合。身死更不再生。即是空無。何處更有識性。師曰。泡因水有。泡散可即無水。身因性起。身死豈言性滅。曰既言有性將出來看。師曰。汝信有明朝否。曰信。師曰。試將明朝來看。曰明朝實是有如今不可得。師曰。明朝不可得不是無明朝。汝自不見性不可是無性。今見著衣吃飯行住坐臥對面不識。可謂愚迷。汝欲見明朝與今日不異。將

【現代漢語翻譯】 現代漢語譯本 維摩詰的沉默是不二法門的終極境界嗎？禪師說：『還不是終極境界。如果聖人的心意已經完全表達，那麼第三卷還要說什麼呢？』座主沉思良久說：『請禪師為我們說說這未究竟的含義。』禪師說：『就像經書第一卷，是爲了引導大眾呵斥十大弟子執著於心。第二卷，各位菩薩各自闡述進入不二法門的方法，用言語來彰顯無言的境界。文殊菩薩用無言來彰顯無言的境界。維摩詰既不使用言語，也不使用無言，所以保持沉默，這是爲了收攝前面的言語。因此，第三卷從沉默開始講述，又展現神通的作用。座主明白了嗎？』座主說：『真是太奇妙了！』禪師說：『也還不是這樣。』座主問：『為什麼還不是這樣呢？』禪師說：『這只是爲了破除人們的執著而這樣說。如果按照經書的本意，只是說色和心都是空寂的，從而使人見到本性，教導人們捨棄虛偽的行為，進入真實的修行。不要在言語和紙墨上尋求意義，只要理解『凈名』這兩個字就明白了。『凈』指的是本體，『名』指的是作用。從本體產生作用，從作用迴歸本體。本體和作用不是二，根本和現象沒有區別。所以古人說：『根本和現象雖然不同，但不可思議地是一體的。』這個『一』也不是一個。如果認識了『凈名』這兩個字的假名，還說什麼終極與不終極呢？沒有前沒有後，不是根本也不是末端，不是清凈也不是名相，只是向眾生展示本性不可思議的解脫。如果不見性的人，終身也無法理解這個道理。』 有僧人問：『萬法皆空，識性也是如此嗎？就像水泡一樣，一旦破滅就不會再重新聚合，身體死亡后也不會再重生，這就是空無，哪裡還有識性存在呢？』禪師說：『水泡因為水而存在，水泡破滅難道就沒有水了嗎？身體因為本性而產生，身體死亡怎麼能說本性也滅亡了呢？』僧人問：『既然說有本性，請拿出來給我看看。』禪師說：『你相信有明天嗎？』僧人說：『相信。』禪師說：『那你試著把明天拿出來給我看看。』僧人說：『明天確實是有的，但現在無法得到。』禪師說：『明天無法得到，難道就沒有明天了嗎？你自己不見本性，難道就沒有本性了嗎？現在你穿著衣服吃飯，行走坐臥，面對面也不認識，真是愚昧迷惑。你想見到明天，明天和今天沒有區別。』

【English Translation】 English version Is Vimalakirti's silence the ultimate state of non-duality? The Master said, 'It is not yet the ultimate. If the Saint's meaning were fully expressed, what more would the third chapter say?' The Abbot pondered for a long time and said, 'Please, Zen Master, explain the meaning of this not-yet-ultimate.' The Master said, 'Like the first chapter of the Sutra, it is to guide the assembly to rebuke the Ten Great Disciples for clinging to the mind. In the second chapter, the Bodhisattvas each explain their entry into the Dharma-door of non-duality, using words to reveal the realm beyond words. Manjushri uses non-words to reveal non-words. Vimalakirti neither uses words nor non-words, hence his silence, which is to gather in the preceding words. Therefore, the third chapter begins with silence and further reveals the function of spiritual powers. Do you understand, Abbot?' The Abbot said, 'How wondrous it is!' The Master said, 'It is not yet so.' The Abbot asked, 'Why is it not yet so?' The Master said, 'This is only said to break people's attachments. According to the meaning of the Sutra, it only speaks of the emptiness and stillness of form and mind, so that people may see their original nature, teaching them to abandon false conduct and enter true practice. Do not seek meaning in words and paper, but understand the two words 'Vimalakirti' (凈名). 'Vima' (凈) refers to the substance (本體), 'lakirti' (名) refers to the function (跡用). Function arises from substance, and function returns to substance. Substance and function are not two, the fundamental and the phenomenal are not different. Therefore, the ancients said, 'Although the fundamental and the phenomenal are different, they are inconceivably one.' This 'one' is also not one. If you understand the false name of the two words 'Vimalakirti', what more is there to say about ultimate or not ultimate? There is no before, no after, neither fundamental nor end, neither purity nor name, only showing sentient beings the inconceivable liberation of their original nature. If a person does not see their nature, they will never understand this principle in their lifetime.' A monk asked, 'If all dharmas are empty, is the nature of consciousness also like this? Like a bubble, once it bursts, it will never re-form. After the body dies, it will not be reborn again. This is emptiness, where else is there a nature of consciousness?' The Master said, 'The bubble exists because of water. Does the absence of the bubble mean there is no water? The body arises because of nature. How can the death of the body mean the extinction of nature?' The monk asked, 'Since you say there is a nature, please show it to me.' The Master said, 'Do you believe there is tomorrow?' The monk said, 'I believe.' The Master said, 'Then try to show me tomorrow.' The monk said, 'Tomorrow certainly exists, but it cannot be obtained now.' The Master said, 'The fact that tomorrow cannot be obtained, does that mean there is no tomorrow? You yourself do not see your nature, does that mean there is no nature? Now you wear clothes, eat food, walk, stand, sit, and lie down, yet you do not recognize it face to face, how foolish and deluded you are! If you want to see tomorrow, tomorrow is no different from today.'

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性覓性萬劫終不見。亦如盲人不見日不是無日。講青龍疏座主問。經云。無法可說是名說法。禪師如何體會。師曰。為般若體畢竟清凈無有一物可得。是名無法。即于般若空寂體中具河沙之用。即無事不知。是名說法。故云。無法可說是名說法。講華嚴座主問。禪師信無情是佛否。師曰。不信。若無情是佛者。活人應不如死人。死驢死狗亦應勝於活人。經云。佛身者即法身也。從戒定慧生。從三明六通生。從一切善法生。若說無情是佛者。大德如今便死應作佛去。有法師問。持般若經最多功德。師還信否。師曰。不信。曰若爾靈驗傳十餘卷皆不堪信也。師曰。生人持孝自有感應。非是白骨能有感應。經是文字紙墨性空何處有靈驗。靈驗者在持經人用心。所以神通感物。試將一卷經安著案上。無人受持自能有靈驗否。僧問。未審一切名相及法相語之與默。如何通會即得無前後。師曰。一念起時本來無相無名。何得說有前後。不了名相本凈。妄計有前後。夫名相關鎖。非智鑰不能開。中道者病在中道。二邊者病在二邊。不知現用是無等等法身。迷悟得失常人之法。自起生滅埋沒正智。或斷煩惱或求菩提。背卻般若波羅蜜。人問。律師何故不信禪。師曰。理幽難顯名相易持。不見性者所以不信。若見性者號之為佛。識佛之人

【現代漢語翻譯】 現代漢語譯本 尋覓自性，縱經萬劫也終究無法得見。這就像盲人看不見太陽，並非沒有太陽存在。（講青龍疏的）座主問道：經中說『無法可說，是名為說法』，禪師您是如何體會的？ 禪師回答說：因為般若的本體畢竟是清凈的，沒有一物可以執著得到，所以稱為『無法』。然而，就在這般若空寂的本體之中，具備著如恒河沙數般的作用，沒有事情是不知道的，所以稱為『說法』。因此說，『無法可說，是名為說法』。 （講華嚴經的）座主問道：禪師相信無情之物是佛嗎？ 禪師回答說：不相信。如果無情之物是佛，那麼活人應該不如死人，死驢死狗也應該勝過活人。經中說：『佛身就是法身，從戒、定、慧產生，從三明、六通產生，從一切善法產生。』如果說無情之物是佛，那麼大德您現在就死去，應該可以成佛了。 有法師問道：受持《般若經》有最大的功德，禪師您相信嗎？ 禪師回答說：不相信。法師說：如果這樣，那些關於靈驗的傳記十幾卷，豈不是都不可信了？ 禪師說：活人持經行孝，自然會有感應，並非是白骨能夠有感應。經書是文字紙墨，自性本空，哪裡會有什麼靈驗？所謂的靈驗，在於持經人是否用心。所以神通才能感應事物。你試著將一卷經書放在桌子上，無人受持，它自己能有靈驗嗎？ 有僧人問道：不知道一切名相以及法相，語言和沉默，如何通達領會才能沒有先後之分？ 禪師說：一念生起的時候，本來就沒有相，沒有名，怎麼能說有先後之分呢？因為不瞭解名相的本體是清凈的，所以才妄自認為有先後。名相就像鎖鏈，不是用智慧的鑰匙就無法打開。執著于中道的人，病就在於中道；執著於二邊的人，病就在於二邊。不知道當下現前的作用就是無等等法身。迷惑和覺悟、得到和失去，都是常人的法則。自己生起生滅的念頭，埋沒了真正的智慧。或者斷除煩惱，或者追求菩提，都是背離了般若波羅蜜（Prajna Paramita）。 有人問道：律師為什麼不相信禪？ 禪師說：禪的道理幽深難以顯現，名相容易執持。不見到自性的人，所以不相信。如果見到自性的人，就稱為佛。認識佛的人（才信禪）。

【English Translation】 English version Searching for one's nature, one will not find it even after countless kalpas (aeons). It is like a blind person not seeing the sun; it is not that there is no sun. The lecturer of the Qinglong Commentary asked: The sutra says, 'There is no dharma that can be spoken, this is called speaking dharma.' How does the Zen master understand this? The Zen master replied: Because the essence of Prajna (wisdom) is ultimately pure, and there is nothing that can be grasped, it is called 'no dharma.' However, within this empty and silent essence of Prajna, there are functions like the sands of the Ganges River; there is nothing that is not known, so it is called 'speaking dharma.' Therefore, it is said, 'There is no dharma that can be spoken, this is called speaking dharma.' The lecturer of the Avatamsaka Sutra asked: Does the Zen master believe that inanimate objects are Buddha? The Zen master replied: I do not believe. If inanimate objects are Buddha, then living people should be inferior to dead people, and dead donkeys and dead dogs should be superior to living people. The sutra says: 'The Buddha's body is the Dharma body, which arises from precepts, samadhi (concentration), and wisdom; it arises from the three insights and six superknowledges; it arises from all good dharmas.' If you say that inanimate objects are Buddha, then you, virtuous one, should die now and become a Buddha. A Dharma master asked: Holding the Prajna Sutra has the greatest merit; does the Zen master believe this? The Zen master replied: I do not believe. The Dharma master said: If that is the case, then the more than ten volumes of records of miraculous events are all unbelievable? The Zen master said: A living person who upholds the sutra and practices filial piety will naturally have a response; it is not that white bones can have a response. Sutras are words on paper and ink; the nature is empty, so where can there be any miraculous power? The so-called miraculous power lies in the mind of the person who upholds the sutra. Therefore, spiritual powers can influence things. Try placing a volume of the sutra on a table; if no one upholds it, can it have miraculous power by itself? A monk asked: I do not understand all names and forms, as well as Dharma characteristics; how can speech and silence be understood so that there is no before and after? The Zen master said: When a thought arises, there is originally no form and no name; how can you say there is a before and after? Because you do not understand that the essence of names and forms is pure, you falsely believe that there is a before and after. Names and forms are like chains; they cannot be opened without the key of wisdom. Those who are attached to the Middle Way are sick in the Middle Way; those who are attached to the two extremes are sick in the two extremes. They do not know that the present function is the unequalled Dharma body. Delusion and enlightenment, gain and loss, are the laws of ordinary people. They themselves give rise to thoughts of birth and death, burying their true wisdom. Either they cut off afflictions or seek Bodhi (enlightenment), turning their backs on Prajna Paramita (perfection of wisdom). Someone asked: Why do Vinaya masters not believe in Zen? The Zen master said: The principles of Zen are profound and difficult to reveal; names and forms are easy to grasp. Those who do not see their nature do not believe. If one sees one's nature, one is called a Buddha. Those who recognize the Buddha (believe in Zen).

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方能信入。佛不遠人而人遠佛。佛是心作。迷人向文字中求。悟人向心而覺。迷人修因待果。悟人了心無相。迷人執物守我為己。悟人般若應用見前。愚人執空執有生滯。智人見性了相靈通。干慧辯者口疲。大智體了心泰。菩薩觸物斯照。聲聞怕境昧心。悟者日用無生。迷人見前隔佛。人問。如何得神通去。師曰。神性靈通遍周沙界。山河石壁去來無礙。剎那萬里往返無蹤。火不能燒水不能溺。愚人自無心智。欲得四大飛空。經云。取相凡夫隨宜為說。心無形相即是微妙色身。無相即是實相。實相體空喚作虛空無邊身。萬行莊嚴故云功德法身。即此法身是萬行之本。隨用立名。實而言之。只是清凈法身也。人問。一心修道過去業障得消滅否。師曰。不見性人未得消滅。若見性人如日照霜雪。又見性人猶如積草等須彌。只用一星之火。業障如草。智慧似火。曰云何得知業障盡。師曰。見前心通前後生事猶如對見。前佛后佛萬法同時。經云。一念知一切法是道場。成就一切智故。有行者問云。何得住正法。師曰。求住正法者是邪。何以故。法無邪正故。曰云何得作佛去。師曰。不用舍眾生心。但莫污染自性。經云。心佛及眾生是三無差別。曰若如是解者得解脫否。師曰。本自無縛不用求解。法過語言文字。不用數句中求。

【現代漢語翻譯】 現代漢語譯本 才能真正地相信並深入理解佛法。不是佛遠離人，而是人遠離佛。佛是由心創造的。迷惑的人向文字中尋求真理，覺悟的人向內心尋求覺醒。迷惑的人修行只爲了等待結果，覺悟的人明白心性本無形相。迷惑的人執著于外物，守護著『我』，認為那是自己。覺悟的人運用般若智慧，當下就能明見真理。愚笨的人執著于空或有，產生停滯。有智慧的人明見自性，通達萬物的真相，靈活通變。只會空談理論的辯論者，只會徒費口舌。真正有大智慧的人，身心安泰。菩薩接觸事物就能覺照真理。聲聞乘的人害怕外境，迷惑于自己的心。覺悟的人每天的所作所為都符合無生的道理。迷惑的人只見眼前，與佛隔絕。有人問：『如何才能獲得神通？』 師父說：『神性靈通，遍佈整個宇宙。穿行於山河石壁之間，來去沒有阻礙。剎那之間就能往返萬里，不留軌跡。火不能燒，水不能淹。愚笨的人自己沒有心智，卻想得到四大皆空的境界。』 經書上說：『對於執著于表象的凡夫，可以根據他們的根器，方便地為他們解說。』 心沒有形狀，這就是微妙的色身。無相就是實相。實相的本體是空，所以叫做虛空無邊身。用萬行來莊嚴自身，所以叫做功德法身。這個法身是萬行的根本，隨著不同的作用而有不同的名稱。說到底，它只是清凈法身。有人問：『一心修道，過去的業障能夠消滅嗎？』 師父說：『沒有見到自性的人，業障無法消滅。如果見到自性的人，業障就像陽光下的霜雪一樣迅速消融。又像堆積如須彌山的草，只需要一點星火就能燒盡。業障就像草，智慧就像火。』 那人問：『如何才能知道業障已經消盡？』 師父說：『能夠清楚地看到眼前的心，通曉過去和未來的事情，就像親眼所見一樣。』 前佛后佛，萬法同時顯現。經書上說：『一念之間就能瞭解一切法，這就是道場，成就一切智慧。』 有修行人問：『如何才能安住于正法？』 師父說：『想要安住于正法，這種想法本身就是邪。為什麼呢？因為法沒有邪正之分。』 那人問：『如何才能成佛？』 師父說：『不用捨棄眾生之心，只要不污染自己的自性。』 經書上說：『心、佛和眾生，這三者沒有差別。』 那人問：『如果這樣理解，能夠得到解脫嗎？』 師父說：『本來就沒有束縛，不需要去求解脫。法超越了語言文字，不要在字句中尋求。』

【English Translation】 English version Only then can one truly believe and deeply understand the Buddha's teachings. It is not that the Buddha is far from people, but that people are far from the Buddha. The Buddha is created by the mind. Deluded people seek truth in words, while enlightened people seek awakening within their hearts. Deluded people cultivate only to await results, while enlightened people understand that the nature of the mind is without form. Deluded people cling to external objects, guarding the 'self,' thinking it is their own. Enlightened people use prajna wisdom and can immediately see the truth. Foolish people cling to emptiness or existence, creating stagnation. Wise people see their own nature, understand the truth of all things, and are flexible and adaptable. Those who only engage in empty talk and debate only waste their breath. Those who truly have great wisdom are at peace in body and mind. Bodhisattvas can perceive the truth when they come into contact with things. Sravakas (聲聞 - those who listen to the Buddha's teachings) fear external circumstances and are confused by their own minds. Enlightened people's daily actions are in accordance with the principle of non-birth. Deluded people only see what is in front of them and are separated from the Buddha. Someone asked: 'How can one obtain supernatural powers (神通 - supernatural powers)?' The master said: 'The divine nature is intelligent and pervades the entire universe. Traveling through mountains, rivers, and stone walls, there is no obstacle to coming and going. In an instant, one can travel tens of thousands of miles without leaving a trace. Fire cannot burn, and water cannot drown. Foolish people do not have their own wisdom, yet they want to attain the state of the four great elements being empty.' The scriptures say: 'For ordinary people who are attached to appearances, one can conveniently explain to them according to their capacity.' The mind has no form, and this is the subtle form body. Non-form is the true form. The essence of true form is emptiness, so it is called the boundless body of emptiness. Adorning oneself with myriad practices is called the Dharma body of merit. This Dharma body is the root of myriad practices, and it has different names depending on its different functions. In reality, it is just the pure Dharma body. Someone asked: 'If one cultivates the Way with a single mind, can past karmic obstacles be eliminated?' The master said: 'Those who have not seen their own nature cannot eliminate karmic obstacles. If those who have seen their own nature, karmic obstacles will quickly dissolve like frost and snow under the sun. It is also like a pile of grass as high as Mount Sumeru (須彌 - Sumeru), which can be burned away with just a spark. Karmic obstacles are like grass, and wisdom is like fire.' That person asked: 'How can one know that karmic obstacles have been exhausted?' The master said: 'One can clearly see the mind in front of them, understand past and future events, as if seeing them with their own eyes.' The Buddhas of the past and the Buddhas of the future, all dharmas appear simultaneously. The scriptures say: 'In a single thought, one can understand all dharmas, and this is the bodhimanda (道場 - place of enlightenment), achieving all wisdom.' A practitioner asked: 'How can one abide in the true Dharma?' The master said: 'Wanting to abide in the true Dharma, this thought itself is evil. Why? Because the Dharma has no evil or righteousness.' That person asked: 'How can one become a Buddha?' The master said: 'You don't need to abandon the minds of sentient beings, just don't pollute your own nature.' The scriptures say: 'The mind, the Buddha, and sentient beings, these three are no different.' That person asked: 'If one understands in this way, can one attain liberation?' The master said: 'There is originally no bondage, so there is no need to seek liberation. The Dharma transcends language and words, do not seek it in the words and sentences.'

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法非過現未來。不可以因果中契。法過一切不可比對。法身無象應物現形。非離世間而求解脫。僧問。何者是般若。師曰。汝疑不是者試說看。又問云。何得見性。師曰。見即是性無性不能見。又問。如何是修行。師曰。但莫污染自性即是修行。莫自欺誑即是修行。大用現前即是無等等法身。又問。性中有惡否。師曰。此中善亦不立。曰善惡俱不立將心何處用。師曰。將心用心是大顛倒。曰作么生即是。師曰。無作么生亦無可是。人問。有人乘船船底刺殺螺蜆。為是人受罪。為復船當辜。師曰。人船兩無心罪正在汝。譬如狂風折樹損命。無作者無受者。世界之中無非眾生受苦處。僧問。未審托情勢指境勢語默勢乃至揚眉動目等勢。如何得通會於一念間。師曰。無有性外事。用妙者動寂俱妙。心真者語默總真。會道者行住坐臥是道。為迷自性萬惑茲生。又問。如何是法有宗旨。師曰。隨其所立即有眾義。文殊于無住本立一切法。曰莫同太虛否。師曰。汝怕同太虛否。曰怕。師曰。解怕者不同太虛。又問。言方不及處如何得解。師曰。汝今正說時疑何處不及。有宿德十餘人同問。經云。破滅佛法未審佛法可破滅否。師曰。凡夫外道謂佛法可破滅。二乘人謂不可破滅。我正法中無此二見。若論正法非但凡夫外道。未至佛地者

二乘亦是惡人。又問。真法幻法空法非空法各有種性否。師曰。夫法雖無種性應物俱現。心幻也一切俱幻。若有一法不是幻者。幻即有定。心空也一切皆空。若有一法不空空義不立。迷時人逐法。悟時法由人。如森羅萬象至空而極。百川眾流至海而極。一切賢聖至佛而極。十二分經五部毗尼五圍陀論至心而極。心者是總持之妙本萬法之洪源。亦名大智慧藏無住涅槃。百千萬名盡心之異號耳。又問。如何是幻。師曰。幻無定相如旋火輪。如乾闥婆城。如機關木人。如陽焰。如空華。俱無實法。又問。何名大幻師。師曰。心名大幻師。身為大幻城。名相為大幻衣食。河沙世界無有幻外事。凡夫不識幻。處處迷幻業。聲聞怕幻境昧心而入寂。菩薩識幻法達體幻。不拘一切名相。佛是大幻師。轉大幻法輪。成大幻涅槃。轉幻生滅得不生不滅。轉河沙穢土成清凈法界。僧問。何故不許誦經喚作客語。師曰。如鸚鵡只學人言不得人意。經傳佛意。不得佛意而但誦是學語人。所以不許。曰不可離文字言語別有意耶。師曰。汝如是說亦是學語。曰同是語言何偏不許。師曰。汝今諦聽經有明文。我所說者義語非文。眾生說者文語非義。得意者越于浮言。悟理者超于文字。法過語言文字。何向數句中求。是以發菩提者得意而忘言。悟理而遺

【現代漢語翻譯】 現代漢語譯本 二乘（聲聞乘和緣覺乘）也是惡人。又問：『真法、幻法、空法、非空法各有種性（本性）嗎？』 師父說：『法雖然沒有固定的種性，但會隨著外物而顯現。心是虛幻的，一切都是虛幻的。如果有一種法不是虛幻的，那麼虛幻就有了定性。心是空性的，一切都是空性的。如果有一種法不是空性的，那麼空性的意義就不能成立。迷惑時，人追逐法；覺悟時，法由人而生。就像森羅萬象最終歸於空寂，百川眾流最終歸於大海，一切賢聖最終歸於佛。十二部經、五部毗尼（戒律）、五圍陀論最終歸於心。心是總持一切的微妙根本，是萬法的洪大源泉，也叫做大智慧藏、無住涅槃。百千萬個名稱，都只是心的不同稱謂罷了。』 又問：『什麼是幻？』 師父說：『幻沒有固定的相狀，就像旋轉的火輪，就像乾闥婆城（海市蜃樓），就像機關木人，就像陽焰（沙漠中的幻影），就像空中的花朵，都沒有真實的體性。』 又問：『什麼叫做大幻師？』 師父說：『心叫做大幻師，身體叫做大幻城，名相叫做大幻衣食。河沙世界沒有幻以外的事物。凡夫不認識幻，處處迷惑于幻業。聲聞害怕幻境，迷惑於心而進入寂滅。菩薩認識幻法，通達幻的體性，不執著於一切名相。佛是大幻師，轉動大幻法輪，成就大幻涅槃。將幻化的生滅轉為不生不滅，將恒河沙數般的穢土轉為清凈法界。』 僧人問：『為什麼不允許誦經卻說是學別人的話？』 師父說：『就像鸚鵡只會學人說話，卻不明白人的意思。經書傳達的是佛的意旨，不明白佛的意旨而只是誦讀，就是學說話的人，所以不允許。』 僧人說：『難道離開文字言語，還有別的意思嗎？』 師父說：『你這樣說也是學說話。』 僧人說：『同樣是語言，為什麼偏偏不允許？』 師父說：『你現在仔細聽著，經書上有明確的說明。我所說的是義語，不是文語。眾生所說的是文語，不是義語。領會意思的人超越浮華的言辭，悟解真理的人超越文字。法超越語言文字，為什麼要從幾句話中尋求呢？因此，發菩提心的人領會意思而忘記言語，悟解真理而遺忘文字。』

【English Translation】 English version The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are also evil people. Someone asked: 'Do true dharma, illusory dharma, empty dharma, and non-empty dharma each have their own nature (svabhāva)?' The master said: 'Although dharma does not have a fixed nature, it manifests according to circumstances. The mind is illusory, and everything is illusory. If there is one dharma that is not illusory, then illusion would have a fixed nature. The mind is empty, and everything is empty. If there is one dharma that is not empty, then the meaning of emptiness cannot be established. When deluded, people chase after dharma; when enlightened, dharma arises from people. Just as the myriad phenomena ultimately return to emptiness, the hundreds of rivers and streams ultimately return to the sea, and all sages ultimately return to the Buddha. The twelve divisions of scriptures, the five Vinayas (precepts), and the five Vedas ultimately return to the mind. The mind is the wondrous root that holds everything together, the vast source of all dharmas, also called the Great Wisdom Treasury, the Non-Abiding Nirvāṇa. Hundreds of thousands of names are merely different appellations for the mind.' Someone asked: 'What is illusion?' The master said: 'Illusion has no fixed form, like a rotating fire wheel, like a Gandharva city (mirage), like a mechanical wooden puppet, like a mirage, like flowers in the sky, all without real substance.' Someone asked: 'What is called a great illusionist?' The master said: 'The mind is called the great illusionist, the body is called the great illusion city, and names and forms are called the great illusion of clothing and food. There is nothing in the Ganges-sand-like world that is outside of illusion. Ordinary people do not recognize illusion and are deluded by illusory karma everywhere. Śrāvakas fear illusory realms, are deluded by the mind, and enter into quiescence. Bodhisattvas recognize illusory dharmas, understand the essence of illusion, and are not attached to any names or forms. The Buddha is the great illusionist, turning the great illusion Dharma wheel, and achieving the great illusion Nirvāṇa. Transforming illusory birth and death into non-birth and non-death, transforming Ganges-sand-like impure lands into pure Dharma realms.' A monk asked: 'Why is it not permitted to recite scriptures and call it learning someone else's words?' The master said: 'Like a parrot that only learns human speech but does not understand human meaning. Scriptures convey the Buddha's intention. Not understanding the Buddha's intention but only reciting is like a person learning to speak, so it is not permitted.' The monk said: 'Is there another meaning apart from words and language?' The master said: 'Your saying that is also learning to speak.' The monk said: 'It's all language, why is it specifically not permitted?' The master said: 'Listen carefully now, the scriptures have clear explanations. What I speak is meaning-speech, not word-speech. What sentient beings speak is word-speech, not meaning-speech. Those who grasp the meaning transcend superficial words, and those who awaken to the principle transcend words. Dharma transcends language and words, why seek it in a few sentences? Therefore, those who arouse Bodhicitta grasp the meaning and forget the words, and those who awaken to the principle forget the words.'

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教。亦猶得魚忘筌得兔忘蹄也。有法師問。唸佛是有相大乘禪師意如何。師曰。無相猶非大乘。何況有相。經云。取相凡夫隨宜為說。又問。愿生凈土未審實有凈土否。師曰。經云。欲得凈土當凈其心。隨其心凈即佛土凈。若心清凈所在之處皆為凈土。譬如生國王家決定紹王業。發心向佛道是生凈佛國。其心若不凈在所生處皆是穢土。凈穢在心不在國土。又問。每聞說道未審何人能見。師曰。有慧眼者能見。曰甚樂大乘如何學得。師曰。悟即得不悟不得。曰如何得悟去。師曰。但諦觀。曰似何物。師曰。無物似。曰應是畢竟空。師曰。空無畢竟。曰應是有。師曰。有而無相。曰不悟如何。師曰。大德自不悟亦無人相障。人問。佛法在於三際否。師曰。見在無相不在其外。應用無窮不在於內。中間無住處三際不可得。曰此言大混。師曰。汝正說混之一字時在內外否。曰弟子究檢內外無軌跡。師曰。若無軌跡明知上來語不混。曰如何得作佛。師曰。是心是佛是心作佛。曰眾生入地獄佛性入否。師曰。如今正作惡時更有善否。曰無。師曰。眾生入地獄佛性亦如是。曰一切眾生皆有佛性如何。師曰。作佛用是佛性。作賊用是賊性。作眾生用是眾生性。性無形相隨用立名。經云。一切賢聖皆以無為法而有差別。僧問。何者是佛。

【現代漢語翻譯】 現代漢語譯本：教導就像得到了魚就忘記了魚筌，得到了兔子就忘記了捕兔的蹄套一樣。有法師問道：『唸佛是有相大乘禪師的意圖是什麼？』師父說：『無相尚且還不是大乘，更何況是有相呢？』經書上說：『對於執著于外相的凡夫，可以根據他們的根器方便解說。』又問：『希望往生凈土，不知是否真有凈土？』師父說：『經書上說：想要得到凈土，應當凈化自己的內心。隨著你的內心清凈，那麼佛土也就清凈了。』如果內心清凈，那麼所處的地方都是凈土。譬如生在國王家，必定繼承王位。發心嚮往佛道，就是生在清凈的佛國。如果內心不清凈，那麼所生之處都是污穢的國土。凈與穢在於內心，不在於國土本身。』又問：『經常聽聞說道，不知什麼人能夠見到？』師父說：『有慧眼的人能夠見到。』（法師）說：『非常喜歡大乘佛法，如何才能學到？』師父說：『領悟就能得到，不領悟就得不到。』（法師）說：『如何才能領悟呢？』師父說：『只要仔細觀察。』（法師）說：『像什麼東西呢？』師父說：『沒有什麼東西可以比擬。』（法師）說：『應該就是畢竟空吧？』師父說：『空並非畢竟。』（法師）說：『應該是有吧？』師父說：『有而沒有形相。』（法師）說：『不領悟怎麼辦？』師父說：『您自己不領悟，也沒有人會阻礙您。』有人問：『佛法存在於過去、現在、未來這三際嗎？』師父說：『它顯現在當下，沒有固定的外在形相，它的應用無窮無盡，也不存在於內在。中間沒有停留之處，過去、現在、未來這三際都不可得。』（那人）說：『這話太混亂了。』師父說：『你正在說『混亂』這兩個字的時候，它是在你的內在還是外在呢？』（那人）說：『弟子仔細檢查，在內外都找不到它的軌跡。』師父說：『如果找不到軌跡，那就明白我剛才說的話並不混亂。』（那人）說：『如何才能成佛？』師父說：『是心是佛，是心作佛。』（那人）說：『眾生墮入地獄，佛性也跟著進去嗎？』師父說：『現在正在作惡的時候，還有善嗎？』（那人）說：『沒有。』師父說：『眾生墮入地獄，佛性也是這樣。』（那人）說：『一切眾生都有佛性，這是為什麼呢？』師父說：『成佛的時候用的是佛性，做賊的時候用的是賊性，做眾生的時候用的是眾生性。性沒有固定的形相，隨著作用而建立名稱。』經書上說：『一切賢聖都是以無為法而有所差別。』僧人問：『什麼是佛？』 English version: Teachings are like forgetting the fish trap after catching the fish, or forgetting the snare after catching the rabbit. A Dharma master asked, 'What is the intention of a Chan master of the phenomenal Mahayana in reciting the Buddha's name?' The master said, 'Even the non-phenomenal is not yet Mahayana, how much less the phenomenal?' The sutra says, 'For ordinary people attached to phenomena, explain according to their capacity.' He further asked, 'I wish to be reborn in the Pure Land. I wonder if there really is a Pure Land?' The master said, 'The sutra says, 'If you wish to attain the Pure Land, purify your mind. As your mind is purified, so is the Buddha Land.' If the mind is pure, wherever you are is a Pure Land. For example, being born into a royal family, you are destined to inherit the throne. Aspiring to the path of Buddhahood is being born in a pure Buddha Land. If the mind is impure, wherever you are born is a defiled land. Purity and defilement are in the mind, not in the land itself.' He further asked, 'I often hear about the Way, but I wonder who can see it?' The master said, 'Those with the eye of wisdom can see it.' (The Dharma master) said, 'I greatly admire the Mahayana, how can I learn it?' The master said, 'Enlightenment is attained through realization, not through non-realization.' (The Dharma master) said, 'How can I attain enlightenment?' The master said, 'Just observe carefully.' (The Dharma master) said, 'What is it like?' The master said, 'Nothing is like it.' (The Dharma master) said, 'Should it be ultimately empty?' The master said, 'Emptiness is not ultimate.' (The Dharma master) said, 'Should it be existent?' The master said, 'Existent but without form.' (The Dharma master) said, 'What if I don't realize it?' The master said, 'If you yourself don't realize it, no one will obstruct you.' Someone asked, 'Does the Buddha-dharma exist in the three times (past, present, future)?' The master said, 'It is manifest in the present, without a fixed external form, its application is infinite, and it does not exist within. There is no dwelling place in the middle, and the three times are unattainable.' (That person) said, 'This is very confusing.' The master said, 'When you are saying the word 'confusing,' is it inside or outside of you?' (That person) said, 'I have examined carefully, and I cannot find its trace inside or outside.' The master said, 'If you cannot find its trace, then you know that what I said earlier is not confusing.' (That person) said, 'How can one become a Buddha?' The master said, 'This mind is Buddha, this mind makes Buddha.' (That person) said, 'When sentient beings enter hell, does the Buddha-nature enter as well?' The master said, 'When you are doing evil right now, is there any good?' (That person) said, 'No.' The master said, 'When sentient beings enter hell, the Buddha-nature is the same.' (That person) said, 'All sentient beings have Buddha-nature, why is that?' The master said, 'When becoming a Buddha, one uses the Buddha-nature; when becoming a thief, one uses the thief-nature; when becoming a sentient being, one uses the sentient being-nature. The nature has no fixed form, and names are established according to its function.' The sutra says, 'All sages and saints are differentiated by the unconditioned Dharma.' A monk asked, 'What is Buddha?'

【English Translation】 Teachings are like forgetting the fish trap after catching the fish, or forgetting the snare after catching the rabbit. A Dharma master asked, 'What is the intention of a Chan master of the phenomenal Mahayana in reciting the Buddha's name?' The master said, 'Even the non-phenomenal is not yet Mahayana, how much less the phenomenal?' The sutra says, 'For ordinary people attached to phenomena, explain according to their capacity.' He further asked, 'I wish to be reborn in the Pure Land. I wonder if there really is a Pure Land?' The master said, 'The sutra says, 'If you wish to attain the Pure Land, purify your mind. As your mind is purified, so is the Buddha Land.' If the mind is pure, wherever you are is a Pure Land. For example, being born into a royal family, you are destined to inherit the throne. Aspiring to the path of Buddhahood is being born in a pure Buddha Land. If the mind is impure, wherever you are born is a defiled land. Purity and defilement are in the mind, not in the land itself.' He further asked, 'I often hear about the Way, but I wonder who can see it?' The master said, 'Those with the eye of wisdom can see it.' (The Dharma master) said, 'I greatly admire the Mahayana, how can I learn it?' The master said, 'Enlightenment is attained through realization, not through non-realization.' (The Dharma master) said, 'How can I attain enlightenment?' The master said, 'Just observe carefully.' (The Dharma master) said, 'What is it like?' The master said, 'Nothing is like it.' (The Dharma master) said, 'Should it be ultimately empty?' The master said, 'Emptiness is not ultimate.' (The Dharma master) said, 'Should it be existent?' The master said, 'Existent but without form.' (The Dharma master) said, 'What if I don't realize it?' The master said, 'If you yourself don't realize it, no one will obstruct you.' Someone asked, 'Does the Buddha-dharma exist in the three times (past, present, future)?' The master said, 'It is manifest in the present, without a fixed external form, its application is infinite, and it does not exist within. There is no dwelling place in the middle, and the three times are unattainable.' (That person) said, 'This is very confusing.' The master said, 'When you are saying the word 'confusing,' is it inside or outside of you?' (That person) said, 'I have examined carefully, and I cannot find its trace inside or outside.' The master said, 'If you cannot find its trace, then you know that what I said earlier is not confusing.' (That person) said, 'How can one become a Buddha?' The master said, 'This mind is Buddha, this mind makes Buddha.' (That person) said, 'When sentient beings enter hell, does the Buddha-nature enter as well?' The master said, 'When you are doing evil right now, is there any good?' (That person) said, 'No.' The master said, 'When sentient beings enter hell, the Buddha-nature is the same.' (That person) said, 'All sentient beings have Buddha-nature, why is that?' The master said, 'When becoming a Buddha, one uses the Buddha-nature; when becoming a thief, one uses the thief-nature; when becoming a sentient being, one uses the sentient being-nature. The nature has no fixed form, and names are established according to its function.' The sutra says, 'All sages and saints are differentiated by the unconditioned Dharma.' A monk asked, 'What is Buddha?'

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師曰。離心之外即無有佛。曰何者是法身。師曰。心是法身。謂能生萬法故號法界之身。起信論云。所言法者。謂眾生心。即依此心顯示摩訶衍義。又問。何名有大經卷內在一微塵。師曰。智慧是經卷。經云。有大經卷量等三千大千界。內在一微塵中。一塵者是一念心塵也。故云。一念塵中演出河沙偈時人自不識。又問。何名大義城。何名大義王。師曰。身為大義城。心為大義王。經云。多聞者善於義不善於言說。言說生滅義。不生滅義無形相。在言說之外。心為大經卷。心為大義王。若不了了識心者不名善義。只是學語人也。又問。般若經云。度九類眾生皆入無餘涅槃。又云。實無眾生得滅度者。此兩段經文如何通會。前後人說皆云。實度眾生而不取眾生相。常疑未決。請師為說。師曰。九類眾生一身具足隨造隨成。是故無明為卵生。煩惱包裹為胎生。愛水浸潤為濕生。歘起煩惱為化生。悟即是佛。迷號眾生。菩薩只以唸唸心為眾生。若了唸唸心體空。名為度眾生也。智者于自本際上度于未形。未形既空即知實無眾生得滅度者。僧問。言語是心否。師曰。言語是緣不是心。曰離緣何者是心。師曰。離言語無心。曰離言語既無心若為是心。師曰。心無形相非離言語非不離言語。心常湛然應用自在。祖師云。若了心非心

始解心心法。僧問。如何是定慧等學。師曰。定是體慧是用。從定起慧從慧歸定。如水與波一體更無前後。名定慧等學。夫出家兒莫尋言逐語。行住坐臥並是汝性用。什麼處與道不相應。且自一時休歇去。若不隨外境風。心性水常自湛湛。無事珍重。

汾州大達無業國師上堂有僧問曰。十二分教流於此土。得道果者非止一二。云何祖師東化別唱玄宗。直指人心見性成佛。豈得世尊說法有所未盡。只如上代諸德高僧。並學貫九流洞明三藏。生肇融睿儘是神異間生。豈得不知佛法遠近。某甲庸昧愿師指示。師曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根都無實事。神通變化及百千三昧門化彼天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師來意。論什麼生肇融睿。如今天下解禪解道如河沙數。說佛說心有百千萬億。纖塵不去未免輪迴。思念不亡盡須沉墜。如斯之類尚不能自識業果。妄言自利利他。自謂上流並他先德。但言觸目無非佛事。舉足皆是道場。原其所習不如一個五戒十善凡夫。觀其發言嫌他二乘十地菩薩。且醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚自不許呼為大乘學語之流。爭鋒唇舌之間。鼓論不形之事。並他先德。誠實苦哉。只如野逸高

【現代漢語翻譯】 現代漢語譯本： 開始講解心心法門。有僧人問：『什麼是定慧等學？』 師父說：『定是本體，慧是作用。從定中生出慧，從慧又迴歸于定。就像水與波浪，一體不分，沒有先後之別。這就叫做定慧等學。出家之人不要尋章摘句，一舉一動、行住坐臥都是你的本性作用。哪裡與道不相應呢？暫且放下一切，休息片刻。如果不隨外境的風而動，心性的水自然清澈明凈。沒事了，珍重。』

汾州大達無業國師上堂說法，有僧人問道：『十二分教（十二種經典的分類）流傳於此土（中國），得道證果的人不止一兩個。為什麼祖師（指達摩）東來教化，另外提倡玄妙的宗派，直指人心，見性成佛？難道世尊（釋迦牟尼佛）說法有所未盡之處嗎？就像上古時代那些德行高尚的僧人，都學貫九流（泛指各種學問），精通三藏（經、律、論），像僧肇、鳩摩羅什、慧遠都是神異之人。難道他們不知道佛法的深淺嗎？弟子愚昧，希望師父您能指示。』 師父說：『諸佛不曾真正出世，也沒有一法可以給人。只是隨著眾生的病癥而施予不同的藥方，所以才有了十二分教。就像用甘甜的蜜果去換取苦澀的葫蘆，淘洗你們這些人的業根，其實都沒有真實的東西。神通變化以及百千種三昧法門，是用來教化天魔外道的。福德和智慧兩種莊嚴，是爲了破除執著于有，以及滯留于空的見解。如果不能領會道以及祖師的來意，談論什麼僧肇、鳩摩羅什、慧遠呢？如今天下解釋禪和道的人多如恒河沙數，說佛說心的人有百千萬億，但只要有一絲塵埃未除，就免不了輪迴。如果思念不亡，終究會沉淪。像這樣的人尚且不能認識自己的業果，還妄言自利利他，自以為是上流，輕視前代的賢德。只是說觸目所及無非佛事，舉足之間都是道場。追究他們所學，還不如一個奉行五戒十善的凡夫。觀察他們的言論，卻又嫌棄二乘（聲聞、緣覺）和十地菩薩。要知道，醍醐（比喻佛法精髓）是世間最珍貴的美味，遇到這些人反而變成了毒藥。南山律宗尚且不允許稱他們為學習大乘佛法的人，只是在唇舌之間爭論，鼓吹那些沒有形跡的事情，並且輕視前代的賢德，實在可悲啊！就像那些隱逸高士…』

【English Translation】 English version: Beginning to explain the Mind-to-Mind Dharma. A monk asked, 'What is the equal learning of Samadhi (concentration) and Prajna (wisdom)?' The Master said, 'Samadhi is the substance, and Prajna is the function. From Samadhi arises Prajna, and from Prajna returns to Samadhi. Like water and waves, they are one entity, without any before or after. This is called the equal learning of Samadhi and Prajna. Monks, do not seek words and follow phrases. Walking, standing, sitting, and lying down are all the functions of your nature. Where is it not in accordance with the Tao? Just put everything down for a moment and rest. If you do not follow the wind of external circumstances, the water of your mind-nature will always be clear and still. Nothing more, take care.'

Great Master Wuye of Fenzhou ascended the Dharma hall and gave a sermon. A monk asked, 'The Twelve Divisions of the Teachings (twelve categories of scriptures) have spread to this land (China), and those who have attained the Way and realized the fruit are not just one or two. Why did the Patriarch (Bodhidharma) come east to teach and separately advocate a profound school, directly pointing to the human mind, seeing one's nature and becoming a Buddha? Could it be that the World Honored One (Sakyamuni Buddha) did not fully explain the Dharma? Like those virtuous monks of ancient times, they were all learned in the Nine Schools (various fields of knowledge), and thoroughly understood the Three Baskets (Sutras, Vinaya, Shastras). Monks like Sengzhao, Kumarajiva, and Huiyuan were all extraordinary beings. Could it be that they did not know the depth of the Buddha-dharma? I am ignorant and hope that the Master can instruct me.' The Master said, 'The Buddhas have never truly appeared in the world, nor is there a single Dharma that can be given to people. They simply administer different remedies according to the illnesses of sentient beings, and that is why there are the Twelve Divisions of the Teachings. It is like exchanging sweet honey fruit for bitter gourds, washing away the karmic roots of you all, but there is nothing real in it. Supernatural powers and the hundreds of thousands of Samadhi gates are used to transform heavenly demons and externalists. The two adornments of merit and wisdom are to break the attachment to existence and the stagnation in emptiness. If you do not understand the Tao and the intention of the Patriarchs, what is the point of talking about Sengzhao, Kumarajiva, and Huiyuan? Today, there are as many people in the world who explain Chan and the Tao as there are sands in the Ganges River, and there are hundreds of millions of people who talk about the Buddha and the mind, but if a single speck of dust is not removed, they cannot avoid reincarnation. If thoughts do not cease, they will inevitably sink. Such people cannot even recognize their own karmic consequences, yet they falsely claim to benefit themselves and others, thinking themselves to be superior and belittling the virtuous ones of the past. They only say that everything they see is a Buddha-activity, and every step they take is a sacred place. Examining what they have learned, they are not as good as an ordinary person who observes the Five Precepts and the Ten Virtuous Deeds. Observing their words, they despise the Two Vehicles (Sravakas and Pratyekabuddhas) and the Bodhisattvas of the Ten Grounds. Know that the finest flavor of ghee (a metaphor for the essence of the Buddha-dharma), which is the most precious delicacy in the world, turns into poison when encountered by such people. The Nanshan Vinaya School does not even allow them to be called students of the Mahayana Dharma, but they only argue with their tongues, promoting formless matters, and belittling the virtuous ones of the past, truly pitiful! Like those reclusive hermits...'

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士。尚解枕石漱流棄其利祿。亦有安國理民之謀徴而不赴。況我禪宗途路且別。看他古德道人得意之後。茆茨石室向折腳鐺子里。煮飯吃過三十二十年。名利不幹懷。財寶不爲念。大忘人世隱跡巖叢。君王命而不來。諸侯請而不赴。豈同我輩貪名愛利汩沒世途。如短販人有少希求而忘大果。十地諸賢豈不通佛理可不如一個博地凡夫。實無此理。他說法如雲如雨。猶被佛呵云。見性如隔羅縠。只為情存聖量見在果因。未能逾越聖情過諸影跡。先賢古德碩學高人博達古今洞明教網。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者如爪甲上土。失人身者如大地土。良可傷哉。設有悟理之者有一知一解。不知是悟中之則入理之門。便謂永出世利。巡山傍澗輕忽上流。致使心漏不盡理地不明。空到老死無成虛延歲月。且聰明不能敵業。干慧未免苦輪。假使才並馬鳴解齊龍樹。只是一生兩生不失人身。根思宿凈聞之即解。如彼生公何足為羨與道全遠。共兄弟論實不論虛。只遮口食身衣。儘是欺賢罔聖。求得將來他心慧眼。觀之如吃膿血一般。總須償他始得。阿那個有道果。自然招得他信施來不受者。學般若菩薩不得自謾。如冰凌上行。似劍刃上走。臨終之時一豪凡聖情量不盡。纖塵思念未忘。隨念受生輕重五陰。向驢胎

馬腹裡托質。泥犁鑊湯里煮炸一遍了。從前記持憶想見解智慧都盧一時失卻依前再為螻蟻。從頭又作蚊虻。雖是善因而遭惡果。且圖什麼兄弟只為貪慾成性。二十五有向腳跟下繫著無成辦之期。祖師觀此土眾生有大乘根性。唯傳心印指示迷情。得之者即不揀凡之與聖愚之與智。且多虛不如少實。大丈夫兒如今直下便休歇去。頓息萬緣越生死流迥出常格。靈光獨照物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝。項佩圓光。廣長舌相。若以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持一聞千悟。都不希求一餐之直。汝等諸人儻不如是。祖師來至此土非常有損有益。有益者百千人中撈捷一個半個堪為法器。有損者如前已明。從他依三乘教法修行。不妨卻得四果三賢有進修之分。所以先德云。了即業障本來空。未了還須償宿債。

池州南泉普愿和尚上堂曰。諸子老僧十八上解作活計。有解作活計者出來。共爾商量是住山人始得。良久顧視大眾合掌曰。珍重無事各自修行。大眾不去。師曰。如聖果大可畏。勿量大人尚不奈何。我且不是渠。渠且不是我。渠爭奈我何。他經論家說法身為極則。喚作理盡三昧義盡三昧。似老僧向前被人教返本還源去。幾恁么會禍事。兄弟近日禪師太多。覓個

【現代漢語翻譯】 現代漢語譯本：在馬的腹中投胎轉世，又在地獄的沸騰的油鍋里煎炸一遍。從前記憶、持守、回憶、想像、見解、智慧，都一下子喪失，依舊再次變成螻蟻，從頭又做蚊虻。即使是善因而遭受惡果，又圖什麼呢？兄弟之間只因爲貪慾成為本性，二十五有（指三界中的二十五種有情存在的處所）像腳跟下繫著，沒有成就辦完的時候。祖師觀察此土眾生有大乘根性，只傳心印，指示迷惑的情感。得到它的人，就不選擇凡夫還是聖人，愚笨還是聰明。而且多虛不如少實。大丈夫如今直接放下，便休歇去，頓然止息萬緣，超越生死之流，迥然超出常格。靈光獨自照耀，外物牽累不得，巍巍堂堂，三界獨步。何必身長一丈六尺，紫磨金色的光輝，脖子上佩戴圓光，廣長舌相？如果用外貌來看我，就是走邪道。即使有眷屬莊嚴，也不用追求自然得到。山河大地不妨礙眼光。得到大總持，一聽聞就能領悟千般道理。都不希望得到一餐的價值。你們這些人如果不是這樣，祖師來到此土，非常地有損失也有益處。有益處的是百千人中撈取一個半個，可以作為法器。有損失的就像前面已經說明的。任憑他依照三乘教法修行，不妨卻能得到四果三賢，有進修的份。所以先德說：『了悟了，業障本來空；未了悟，還須償還宿債。』 池州南泉普愿和尚上堂說：『各位，老僧我十八歲以上就懂得做活計。有懂得做活計的人出來，共同和你們商量，才是住山人應該做的。』良久，環顧大眾，合掌說：『珍重，沒事各自修行。』大眾沒有離開。師父說：『如聖果（指佛果）大可畏，無數大人尚且奈何不了。我且不是它，它且不是我，它又能把我怎麼樣？』那些經論家說法身是極則，叫做理盡三昧、義盡三昧，像老僧我向前被人教導返本還源去，幾乎就這樣會錯了，真是禍事。兄弟們，近日禪師太多，找一個

【English Translation】 English version: To be reborn in the belly of a horse, and then to be boiled and fried in the hellish cauldron. All former memories, holdings, recollections, imaginations, views, and wisdom are lost at once, and one becomes an ant again, and then a mosquito. Even if it is a good cause that suffers evil consequences, what is the point? Brothers are only greedy by nature, and the twenty-five realms of existence (referring to the twenty-five abodes of sentient beings in the Three Realms) are like being tied under one's feet, with no prospect of completion. The Patriarch observed that the sentient beings of this land have the root nature of Mahayana, and only transmits the mind seal, pointing out deluded emotions. Those who obtain it do not choose between the ordinary and the saintly, the foolish and the wise. Moreover, it is better to have a little truth than much falsehood. A great man should now directly let go and rest, instantly ceasing all connections, transcending the stream of birth and death, and standing out from the ordinary. The spiritual light shines alone, and external things cannot bind it. Majestic and dignified, he walks alone in the Three Realms. Why must he be sixteen feet tall, with the golden radiance of purple-gold, wearing a halo around his neck, and possessing a broad and long tongue? If you see me by form, you are practicing a heretical path. Even if there are adorned retinues, they are obtained naturally without seeking. Mountains, rivers, and the great earth do not obstruct the light of the eyes. Having obtained the Great Dharani, one can understand a thousand things upon hearing one. One does not hope for the value of a single meal. If you are not like this, then the Patriarch's coming to this land is both very detrimental and beneficial. The beneficial is that one or two out of a hundred or a thousand can be salvaged and become vessels of the Dharma. The detrimental is as previously explained. Let him practice according to the teachings of the Three Vehicles, and he may well obtain the Four Fruits and the Three Worthies, and have a share in further cultivation. Therefore, the former virtuous one said: 'If one understands, karmic obstacles are originally empty; if one does not understand, one must still repay past debts.' Zen Master Nanquan Puyuan of Chizhou ascended the platform and said: 'Everyone, this old monk has known how to make a living since he was over eighteen years old. If there is anyone who knows how to make a living, come out and discuss it with you. This is what a mountain dweller should do.' After a long while, he looked around at the assembly, put his palms together, and said: 'Take care, everyone, and cultivate yourselves.' The assembly did not leave. The Master said: 'The Holy Fruit (referring to Buddhahood) is greatly to be feared, and countless great people cannot do anything about it. I am not it, and it is not me. What can it do to me?' Those scholars of scriptures and treatises say that the Dharmakaya is the ultimate, calling it the Samadhi of Exhaustion of Principle and the Samadhi of Exhaustion of Meaning. It is like this old monk being taught to return to the source, and almost misunderstanding it, which would be a disaster. Brothers, there are too many Zen masters these days, and it is difficult to find one

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癡鈍人不可得。不道全無于中還少。若有出來共爾商量。如空劫時有修行人否。有無作么不道。阿爾尋常巧唇薄舌。及乎問著總皆不道。何不出來。莫論佛出世時事。兄弟今時人擔佛著肩上行。聞老僧言心不是佛智不是道。便聚頭擬推老僧無爾推處。爾若束得虛空作棒打得老僧著一任推。時有僧問。從上祖師至江西大師。皆云。即心是佛平常心是道。今和尚云。心不是佛智不是道。學人悉生疑惑。請和尚慈悲指示。師乃抗聲答曰。爾若是佛休更涉疑卻問。老僧何處有恁么傍家疑佛來。老僧且不是佛亦不曾見祖師。爾恁么道自覓祖師去。曰和尚恁么道。教學人如何扶持得。師曰。爾急手托虛空著。曰虛空無動相。云何托。師曰。爾言無動相早是動也。虛空何解道我無動相。此皆是爾情見。曰虛空無動相尚是情見。前遣某甲托何物。師曰。爾既知不應言托。擬何處扶持他。曰即心是佛既不得。是心作佛否。師曰。是心是佛是心作佛情計所有斯皆想成。佛是智人心是採集主。皆對物時他便妙用。大德莫認心認佛。設認得是境。被他喚作所知愚。故江西大師云。不是心不是佛不是物。且教爾後人恁么行履。今時學人披個衣服。傍家疑恁么閑事還得否。曰既不是心不是佛不是物。和尚今卻云心不是佛智不是道。未審若何。師曰。

【現代漢語翻譯】 現代漢語譯本 愚昧遲鈍的人是無法開悟的。我不是說完全沒有，只是很少。如果有人出來與你商量，就像空劫時期有沒有修行人一樣。有或沒有，你為什麼不說呢？你們這些傢伙平時巧舌如簧，但真問到的時候，卻什麼都說不出來。為什麼不站出來呢？先別說佛出世時候的事情，現在的人都把佛扛在肩上行走。聽到老僧我說『心不是佛，智不是道』，就聚在一起想要推倒我，但我沒有地方讓你們推。如果你們能把虛空捆起來當棍子，打到我，那你們就隨便推吧。 當時有個僧人問：『從上代祖師到江西大師，都說『即心是佛，平常心是道』，現在和尚您卻說『心不是佛，智不是道』，學生們都感到疑惑，請和尚慈悲開示。』 趙州禪師大聲回答說：『如果你是佛，就不要再懷疑，反過來問我，我哪裡有像你這樣懷疑佛的人？我且不是佛，也不曾見過祖師。你這樣說，自己去找祖師去吧。』 僧人說：『和尚您這樣說，教學生如何是好呢？』 趙州禪師說：『你趕緊用手托住虛空試試。』 僧人說：『虛空沒有動相，怎麼托呢？』 趙州禪師說：『你說沒有動相，這已經是動了。虛空怎麼會說自己沒有動相呢？這些都是你的情見。』 僧人說：『虛空沒有動相尚且是情見，那之前讓弟子托的是什麼呢？』 趙州禪師說：『你既然知道，就不應該說托。打算在哪裡扶持它呢？』 僧人說：『既然『即心是佛』不可得，那麼『是心作佛』可以嗎？』 趙州禪師說：『『是心是佛』，『是心作佛』，都是情計所有，都是想像出來的。佛是智慧的人，心是採集的主人，都是在面對事物時才產生妙用。各位大德，不要執著於心，執著于佛。即使你認識到了，那也是境，會被稱為『所知愚』。所以江西大師說，『不是心，不是佛，不是物』，只是教你們後人這樣修行。現在的人披著衣服，懷疑這些閑事能不能得到。』 僧人說：『既然不是心，不是佛，不是物，和尚您現在卻說『心不是佛，智不是道』，不知道是什麼意思？』 趙州禪師說：

【English Translation】 English version A dull-witted person cannot be enlightened. I don't mean there are none at all, but they are few. If someone comes out to discuss with you, it's like asking if there were practitioners during the time of the empty aeon (kongjie 空劫, a very long period of time). Why don't you say whether there were or not? You fellows are usually eloquent and glib, but when asked, you say nothing at all. Why don't you come forward? Let's not talk about the time when the Buddha appeared in the world. Nowadays, people carry the Buddha on their shoulders as they walk. When they hear this old monk say, 'The mind is not the Buddha, wisdom is not the Tao,' they gather together, planning to push me over, but I have nowhere for you to push me. If you can bind up emptiness and use it as a stick to hit me, then you can push me as you please. At that time, a monk asked, 'From the ancestral teachers of the past to Master Jiangxi (Jiangxi Dashi 江西大師, likely referring to Mazu Daoyi), they all said, 'The immediate mind is the Buddha, the ordinary mind is the Tao.' Now, the Abbot (referring to Zhaozhou) says, 'The mind is not the Buddha, wisdom is not the Tao.' Students are all filled with doubt. Please, Abbot, have compassion and instruct us.' The Master (Zhaozhou Zhaozhou 趙州) replied loudly, 'If you are the Buddha, then stop doubting and instead ask me, where do I have someone like you who doubts the Buddha? I am not the Buddha, nor have I ever seen the ancestral teachers. If you say such things, go find the ancestral teachers yourself.' The monk said, 'Abbot, if you say such things, how can students uphold [the teachings]?' The Master said, 'Quickly, try to hold up emptiness with your hands.' The monk said, 'Emptiness has no appearance of movement; how can it be held?' The Master said, 'Your saying that it has no appearance of movement is already movement. How can emptiness say that it has no appearance of movement? These are all your emotional views.' The monk said, 'If emptiness having no appearance of movement is still an emotional view, then what did you previously tell this disciple to hold?' The Master said, 'Since you know, you shouldn't say 'hold'. Where do you intend to support it?' The monk said, 'Since 'the immediate mind is the Buddha' is unattainable, then is 'making the mind into the Buddha' possible?' The Master said, ''The mind is the Buddha', 'making the mind into the Buddha' are all emotional calculations; all are imagined. The Buddha is a person of wisdom, and the mind is the master of collecting; both only produce wonderful functions when facing things. Great virtues, do not cling to the mind, do not cling to the Buddha. Even if you recognize it, it is still a state, and you will be called 'the ignorant one of what is known' (suozhi yu 所知愚). Therefore, Master Jiangxi said, 'It is not the mind, not the Buddha, not a thing,' simply teaching you later generations to practice in this way. Nowadays, students put on robes and doubt whether such idle matters can be attained.' The monk said, 'Since it is not the mind, not the Buddha, not a thing, why does the Abbot now say, 'The mind is not the Buddha, wisdom is not the Tao'? I don't know what this means.' The Master said:

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爾不認心(一有不字)是佛智不是道。老僧勿(一作忽)得心來複何處著。曰總既不得何異太虛。師曰。既不是物比什麼太虛。又教誰異不異。曰不可無他不是心不是佛不是物。師曰。爾若認遮個還成心佛去也。曰請和尚說。師曰。老僧自不知。曰何故不知。師曰。教我作么生說。曰可不許學人會道。師曰。會什麼道又作么生會。曰某甲不知。師曰。不知卻好。若取老僧語喚作依通人。設見彌勒出世還被他燖卻頭尾。曰使後人如何。師曰。爾且自看莫憂他後人。曰前不許某甲會道。今復令某甲自看。未審如何。師曰。冥會妙會許爾。爾作么生會。曰如何是妙會。師曰。還欲學老僧語。縱說是老僧說。大德如何。曰某甲若自會。即不須和尚乞慈悲指示。師曰。不可指東指西賺人。爾當哆哆和和時作么不來問老僧。今時巧黠始道我不會圖什麼。爾若此生出頭來道。我出家作禪師。如未出家時曾作什麼來。且說看共爾商量。曰恁么時某甲不知。師曰。既不知即今認得可可是耶。曰認得既不是不認是否。師曰。認不認是什麼語話。曰到遮里某甲轉不會也。師曰。爾若不會我更不會。曰某甲是學人即不會。和尚是善知識合會。師曰。遮漢向爾道不會。誰論善知識。莫巧黠。看他江西老宿在日。有一學士問。如水無筋骨能乘萬斛舟

【現代漢語翻譯】 現代漢語譯本 你不認為這念頭（只要有一點點執著）是佛的智慧，而不是（外道的）道。老僧我即使頓悟了本心，又能把它放在哪裡呢？（學人）說：『既然什麼都得不到，那和虛空有什麼區別？』 師父說：『既然它不是一個實在的物體，又怎麼能和虛空相比呢？又教誰去區分相同與不同呢？』（學人）說：『（雖然如此，）但也不能說它什麼都不是，它不是心，不是佛，也不是物。』 師父說：『你如果執著于這個「不是」，那就又成了心、成了佛了。』（學人）說：『請和尚開示。』 師父說：『老僧我也不知道。』（學人）說：『為什麼您不知道呢？』 師父說：『教我怎麼說呢？』（學人）說：『難道不允許學人領悟「道」嗎？』 師父說：『領悟什麼「道」？又怎麼領悟？』（學人）說：『弟子不知。』 師父說：『不知才好。如果把老僧我說的話當作依據，那就是依附神通的人。即使彌勒佛出世，也會被他煮掉頭尾。』（學人）說：『那要如何引導後人呢？』 師父說：『你先自己看清楚，不要擔心後人。』（學人）說：『之前您不允許弟子領悟「道」，現在又讓弟子自己看，不知該如何是好？』 師父說：『暗中契合，巧妙地領會，這才是允許你的。你打算怎麼領會？』（學人）說：『什麼是巧妙的領會？』 師父說：『還想學老僧我說的話嗎？縱然說是老僧我說的話，大德你又如何呢？』（學人）說：『如果弟子自己能領會，就不需要和尚您慈悲指示了。』 師父說：『不可指東指西地欺騙人。你當初哆哆嗦嗦、隨聲附和的時候，為什麼不來問老僧？現在耍小聰明，才說我不會，圖謀什麼？你如果此生出頭來，說我出家做了禪師，（那你）未出家時是做什麼的？說來聽聽，我和你商量商量。』（學人）說：『那樣的時候，弟子不知。』 師父說：『既然不知，那現在認識到的，可可是真的嗎？』（學人）說：『認識到既然不是，不認識到是否定嗎？』 師父說：『認識到或不認識到，這是什麼話？』（學人）說：『到了這裡，弟子更加不會了。』 師父說：『如果你不會，我更不會。』（學人）說：『弟子是學人，所以不會。和尚您是善知識，應該會。』 師父說：『這人向你說不會，誰和你談論善知識？不要耍小聰明。看看江西的老宿在世的時候，有一位學士問：『如水無筋骨，能乘萬斛舟（一斛等於五斗）』

【English Translation】 English version You don't recognize that this thought (even with a slight attachment) is the wisdom of the Buddha, not the way of externalism (外道 - those who follow non-Buddhist paths). Even if I, this old monk, were to suddenly awaken to my original mind, where could I place it? (The student) says, 'Since nothing can be obtained, what is the difference between that and emptiness (太虛 - emptiness)?' The master says, 'Since it is not a real object, how can it be compared to emptiness? And who is there to distinguish between sameness and difference?' (The student) says, 'Even so, it cannot be said that it is nothing at all; it is not mind, not Buddha, not object.' The master says, 'If you cling to this 'not,' then it becomes mind, becomes Buddha again.' (The student) says, 'Please, venerable monk, enlighten me.' The master says, 'I, this old monk, do not know either.' (The student) says, 'Why do you not know?' The master says, 'How can I say it?' (The student) says, 'Is it not permissible for a student to realize the 'Tao' (道 - the Way)?' The master says, 'Realize what 'Tao'? And how do you realize it?' (The student) says, 'I do not know.' The master says, 'It is good that you do not know. If you take my words as a basis, then you are someone who relies on supernatural powers (依通人 - someone who relies on supernatural powers). Even if Maitreya (彌勒 - the future Buddha) were to appear in the world, he would have his head and tail boiled off.' (The student) says, 'Then how should future generations be guided?' The master says, 'First, see clearly for yourself; do not worry about future generations.' (The student) says, 'Previously, you did not allow me to realize the 'Tao,' and now you tell me to see for myself; I do not know what to do.' The master says, 'Secretly accord, subtly understand; that is what is permissible for you. How do you intend to understand?' (The student) says, 'What is subtle understanding?' The master says, 'Do you still want to learn my words, this old monk? Even if it is said that it is my words, this old monk, what about you, great virtuous one (大德 - a respectful term for a monk)?' (The student) says, 'If I could understand for myself, I would not need the venerable monk's compassionate instruction.' The master says, 'Do not deceive people by pointing east and west. When you were initially trembling and echoing, why did you not come and ask this old monk? Now you are being clever, saying that I do not know, plotting what? If you come forward in this life and say, 'I have left home and become a Zen master,' then what were you doing before you left home? Tell me, and I will discuss it with you.' (The student) says, 'At that time, I did not know.' The master says, 'Since you did not know, is what you recognize now truly real?' (The student) says, 'Since recognizing is not it, is not recognizing negation?' The master says, 'Recognizing or not recognizing, what kind of talk is this?' (The student) says, 'When I get here, I understand even less.' The master says, 'If you do not understand, I understand even less.' (The student) says, 'I am a student, so I do not understand. You, venerable monk, are a good advisor (善知識 - a spiritual teacher), so you should understand.' The master says, 'This person tells you that he does not understand; who is discussing good advisors with you? Do not be clever. Look at the old master of Jiangxi (江西 - a province in China, referring to Mazu Daoyi) when he was alive. There was a scholar who asked: 'Like water without tendons or bones, it can carry a boat of ten thousand bushels (萬斛舟 - a boat carrying ten thousand bushels).'

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此理如何。老宿云。遮里無水亦無舟。論什麼筋骨。兄弟他學士便休去可不省力。所以數數向道佛不會道。我自修行用知作么。曰如何修行。師曰。不可思量得向人道。恁么修恁么行大難。曰還許學人修行否。師曰。老僧不可障得爾。曰某甲如何修行。師曰。要行即行不可專尋他背。曰若不因善知識指示無以得會。如和尚每言。修行須解始得。若不解即落他因果無自由分。未審如何修行即免落他因果。師曰。更不要商量。若論修行何處不去得。曰如何去得。師曰。爾不可逐背尋得。曰和尚未說教某甲作么生尋。師曰。縱說何處覓去。且如爾從旦至夜。忽東行西行。爾尚不商量道去得不得。別人不可知得爾。曰當東行西行總不思量是否。師曰。恁么時誰道是不是。曰和尚每言。我於一切處而無所行。他拘我不得。喚作遍行三昧普現色身。莫是此理否。師曰。若論修行何處不去。不說拘與不拘。亦不說三昧。曰何異有法得菩提道。師曰。不論異不異。曰和尚所說修行。迢然與大乘別。未審如何。師曰。不管他別不別。兼不曾學來。若論看教自有經論座主。他教家實大可畏。爾且不如聽去好。曰究竟令學人作么生會。師曰。如汝所問元只在因緣邊。看爾且不奈何緣。是認得六門頭事。爾但會佛那邊卻來。我與爾商量。兄弟莫

【現代漢語翻譯】 現代漢語譯本 『此理如何？』（這是什麼道理？） 老宿云：『遮里無水亦無舟。論什麼筋骨？』（老僧說：『這裡沒有水也沒有船，還談論什麼筋骨？』） 『兄弟他學士便休去可不省力。』（『各位學士不如就此作罷，豈不省力？』） 『所以數數向道佛不會道。我自修行用知作么？』（『所以我常常說佛不會說話，我自己修行，知道這些做什麼？』） 曰：『如何修行？』（問：『如何修行？』） 師曰：『不可思量得向人道。恁么修恁么行大難。』（師父說：『不可思量著去向人解說，這樣修這樣行太難了。』） 曰：『還許學人修行否？』（問：『還允許學人修行嗎？』） 師曰：『老僧不可障得爾。』（師父說：『老僧我無法阻攔你。』） 曰：『某甲如何修行？』（問：『弟子該如何修行？』） 師曰：『要行即行不可專尋他背。』（師父說：『要行就行，不可專門尋找他的背後。』） 曰：『若不因善知識指示無以得會。如和尚每言。修行須解始得。若不解即落他因果無自由分。未審如何修行即免落他因果？』（問：『若不是因為善知識的指示，就無法領會。如同和尚您常說，修行必須理解才能有所得，若不理解就會落入因果之中，沒有自由。請問如何修行才能免於落入因果？』） 師曰：『更不要商量。若論修行何處不去得？』（師父說：『更不要商量了。如果說修行，哪裡去不得？』） 曰：『如何去得？』（問：『如何去得？』） 師曰：『爾不可逐背尋得。』（師父說：『你不可追逐背後去尋找。』） 曰：『和尚未說教某甲作么生尋？』（問：『和尚您還沒說教弟子如何尋找？』） 師曰：『縱說何處覓去？且如爾從旦至夜。忽東行西行。爾尚不商量道去得不得。別人不可知得爾。』（師父說：『縱然說了，又從哪裡尋找呢？且如你從早到晚，忽而東行西行，你尚且不思量說去得去不得，別人也不可能知道你。』） 曰：『當東行西行總不思量是否？』（問：『當東行西行總是不思量是否嗎？』） 師曰：『恁么時誰道是不是？』（師父說：『這樣的時候誰說是不是？』） 曰：『和尚每言。我於一切處而無所行。他拘我不得。喚作遍行三昧（Samadhi，一種精神集中狀態）普現色身。莫是此理否？』（問：『和尚您常說，我於一切處而無所行，他拘束不了我，這叫做遍行三昧，普現色身。莫非就是這個道理嗎？』） 師曰：『若論修行何處不去。不說拘與不拘。亦不說三昧。』（師父說：『如果說修行，哪裡去不得。不說拘束與不拘束，也不說三昧。』） 曰：『何異有法得菩提道（Bodhi，覺悟）？』（問：『這與有法可得菩提道有什麼不同？』） 師曰：『不論異不異。』（師父說：『不論相同不相同。』） 曰：『和尚所說修行。迢然與大乘（Mahayana，佛教宗派）別。未審如何？』（問：『和尚您所說的修行，與大乘佛教不同。請問是為什麼？』） 師曰：『不管他別不別。兼不曾學來。若論看教自有經論座主。他教家實大可畏。爾且不如聽去好。』（師父說：『不管他相同不相同，而且我也不曾學過。如果說看教義，自有經論座主。他們教家實在可怕，你不如聽他們去吧。』） 曰：『究竟令學人作么生會？』（問：『究竟要讓學人如何領會？』） 師曰：『如汝所問元只在因緣邊。看爾且不奈何緣。是認得六門頭事。爾但會佛那邊卻來。我與爾商量。兄弟莫』（師父說：『如你所問，原本只在因緣邊。看你且不奈何緣，是認得六門頭事。你但會佛那邊卻來，我與你商量。兄弟莫』）

【English Translation】 English version 『What is the principle behind this?』 The old monk said, 『Here there is neither water nor boat. What are we discussing about sinews and bones?』 『Brothers, scholars, you might as well give up, wouldn't that save effort?』 『Therefore, I often say that the Buddha cannot speak. What use is it for me to know this through my own practice?』 Question: 『How should one practice?』 The master said, 『It cannot be comprehended through thinking and then explained to others. To practice and act in that way is very difficult.』 Question: 『Are students allowed to practice?』 The master said, 『This old monk cannot obstruct you.』 Question: 『How should I practice?』 The master said, 『If you want to walk, then walk, but do not specifically seek his back.』 Question: 『If not for the guidance of a good teacher (Kalyanamitra), one cannot understand. As the monks often say, one must understand to practice. If one does not understand, one will fall into the cycle of cause and effect (Karma) and have no freedom. I don't know how to practice to avoid falling into the cycle of cause and effect?』 The master said, 『Don't discuss it anymore. If we talk about practice, where can't one go?』 Question: 『How can one go?』 The master said, 『You cannot find it by chasing after the back.』 Question: 『The master hasn't taught me how to seek.』 The master said, 『Even if I told you, where would you look? For example, from dawn to night, you might go east or west. You don't even consider whether you can go or not. Others cannot know you.』 Question: 『When going east or west, one doesn't consider whether it is right or wrong?』 The master said, 『At such a time, who says what is right or wrong?』 Question: 『The master often says, 'I am in all places and yet I do not act.' He cannot restrain me. Is this what is called the Samadhi (Samadhi, a state of mental concentration) of universal conduct and the universal manifestation of the physical body?』 The master said, 『If we talk about practice, there is nowhere one cannot go. It doesn't speak of restraint or non-restraint, nor does it speak of Samadhi.』 Question: 『How is it different from obtaining the Bodhi (Bodhi, enlightenment) path through Dharma?』 The master said, 『It doesn't matter whether it is different or not.』 Question: 『The practice that the master speaks of is very different from Mahayana (Mahayana, a school of Buddhism). I don't know why?』 The master said, 『It doesn't matter whether it is different or not. Moreover, I have never studied it. If we talk about studying the teachings, there are scripture masters and commentators. Their school is truly formidable. You might as well listen to them.』 Question: 『Ultimately, how should students understand?』 The master said, 『As you ask, it is originally only on the edge of cause and condition (Hetupratyaya). See, you can't do anything about conditions. It is recognizing the matters at the head of the six senses. You just understand the Buddha's side and come back, and I will discuss it with you. Brothers, don't』

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恁么尋逐不住恁么不取古人語行菩薩行唯一人行。天魔波旬領諸眷屬。常隨菩薩后覓心行起處便擬撲倒。如是經無量劫覓一念異處不得。方與眷屬禮辭讚歎供養。猶是進修位中。下之人便不奈何。況絕功用處。如文殊普賢。更不話他。兄弟作么生道行是無。覓一日行底人不可得。今時傍家從年至歲。只是覓究竟作么生。空弄唇舌生解。曰當恁么時無佛名無眾生名。使某甲作么圖度。師曰。爾言無佛名無眾生名。早是圖度了也。亦是記他言語。曰若如是悉屬佛出世時事。了不可不言。師曰。爾作么生言。曰設使言言亦不及。師曰。若道言不及是及語。爾虛恁么尋逐。誰與爾為境。曰既無為境者。誰是那邊人。師曰。爾若不引教來即何處論佛。既不論佛老僧與誰論遮邊那邊。曰果雖不住道而道能為因如何。師曰。是他古人如今不可不奉戒。我不是渠渠不是我。作得伊如貍奴白牯。行履卻快活。爾若一念異即難為修行。曰云何一念異難為修行。師曰。才一念異便有勝劣二根。不是情見隨他因果。更有什麼自由分。曰每聞和尚說報化非真佛亦非說法者。未審如何。師曰。緣生故非。曰報化既非真佛。法身是真佛否。師曰。早是應身也。曰若恁么即法身亦非真佛。師曰。法身是真非真。老僧無舌不解道。爾教我道即得。曰離三身

外何法是真佛。師曰。遮漢共八九十老人相罵。向爾道了也。更問什麼離不離。擬把楔釘他虛空。曰伏承華嚴經是法身佛說如何。師曰。爾適來道什麼語。其僧重問。師顧視嘆曰。若是法身說。爾向什麼處聽。曰某甲不會。師曰。大難大難。好去珍重。

趙州從諗和尚上堂云。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃真如佛性儘是貼體衣服。亦名煩惱。不問即無煩惱。且實際理什麼處著得。一心不生萬法無咎。汝但究理坐看三二十年。若不會道擷取老僧頭去。夢幻空華何勞把捉。心若不異萬法一如。既不從外得。更拘執作什麼。如羊相似亂拾物安向口裡。老僧見藥山和尚道。有人問著者便教合卻口。老僧亦教合卻口。取我是凈。一似獵狗專欲吃物。佛法在什麼處。遮里一千人儘是覓作佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世間時早有此性。世界壞時此性不壞從一見老僧后更不是別人。只是一個主人公。遮個更用向外覓物作什麼。正恁么時莫轉頭換腦。若轉頭換腦即失卻去也。時有僧問。承師有言。世界壞時此性不壞。如何是此性。師曰。四大五陰。僧曰。此猶是壞底。如何是此性。師曰。四大五陰(法眼云。是一個兩個是壞不壞。且作么生會。試斷看)。

【現代漢語翻譯】 現代漢語譯本 問：什麼是真正的佛法？ 師父說：『你們這些八九十歲的老人在這裡互相爭吵。我已經告訴你們了，還問什麼離開不離開的。想用木楔釘住虛空嗎？』 問：我聽說《華嚴經》是法身佛（Dharmakāya Buddha，佛的法性之身）說的，是這樣嗎？ 師父說：『你剛才說了什麼？』 那僧人又問了一遍。 師父環顧四周，嘆息道：『如果是法身佛說的，你又在哪裡聽到的？』 問：我不明白。 師父說：『太難了，太難了。好好保重，走吧。』

趙州從諗（Zhaozhou Congshen）和尚上堂開示說：『金佛（Golden Buddha）不能渡過熔爐，木佛（Wooden Buddha）不能渡過火焰，泥佛（Clay Buddha）不能渡過水流，真佛（True Buddha）在你們的內心安坐。菩提（Bodhi，覺悟），涅槃（Nirvana，寂滅），真如（Tathata，真如），佛性（Buddha-nature）都只是貼身的衣服，也可以說是煩惱。不問就沒有煩惱。那麼，實際的道理應該放在哪裡呢？一心不生，萬法就沒有過錯。你們只要深入研究道理，靜坐三二十年，如果還不明白，就把老僧的頭砍去。夢幻空花，何必去執著把握？心若沒有分別，萬法就是一樣的。既然不是從外面得到的，又何必拘泥執著呢？就像羊一樣，到處亂撿東西往嘴裡塞。老僧我看到藥山（Yaoshan）和尚說，有人問他，他就讓人閉嘴。老僧我也教人閉嘴。認為我是清凈的，就像獵狗一樣只想吃東西。佛法在哪裡呢？這裡一千人都是想成佛的人，其中能找到一個真正懂得道理的人嗎？如果想做空王（Śūnyatā-rāja，空性之王）的弟子，不要讓心病成為最難醫治的病。在世界出現之前，早就有了這種本性。世界毀滅的時候，這種本性也不會毀滅。自從見到老僧之後，就和別人不一樣了，只是一個主人翁。還用向外尋找什麼呢？正在這個時候，不要轉頭換腦，如果轉頭換腦就失去了。』 當時有個僧人問：『承蒙師父您說，世界毀滅的時候，這種本性不會毀滅，什麼是這種本性呢？』 師父說：『四大五陰（Skandha，構成人身的五種要素，即色、受、想、行、識）。』 僧人說：『這些還是會壞滅的，什麼是不會壞滅的本性呢？』 師父說：『四大五陰。』（法眼（Fayan）禪師說：『是一個還是兩個是壞滅與不壞滅？你們怎麼理解？試著判斷一下。』）

【English Translation】 English version Question: What is the true Buddha-dharma? The Master said: 'These eighty or ninety-year-old men are here arguing with each other. I've already told you, what more are you asking about leaving or not leaving? Do you intend to nail a wedge into the void?' Question: I heard that the Avatamsaka Sutra (Huayan Jing) was spoken by the Dharmakāya Buddha (Buddha's Dharma-body), is that so? The Master said: 'What did you just say?' The monk asked again. The Master looked around and sighed: 'If it was spoken by the Dharmakāya, where did you hear it?' Question: I don't understand. The Master said: 'Too difficult, too difficult. Take care and leave.'

Venerable Zhaozhou Congshen ascended the Dharma hall and said: 'A golden Buddha (Golden Buddha) cannot pass through the furnace, a wooden Buddha (Wooden Buddha) cannot pass through the fire, a clay Buddha (Clay Buddha) cannot pass through the water, the true Buddha (True Buddha) sits within you. Bodhi (Enlightenment), Nirvana (Extinction), Tathata (Suchness), Buddha-nature (Buddha-nature) are all just close-fitting clothes, and can also be called afflictions. If you don't ask, there are no afflictions. So, where can actual principle be placed? If one thought does not arise, all dharmas are without fault. You just investigate the principle and sit and watch for thirty or twenty years. If you don't understand, cut off this old monk's head. Dreamlike illusions and empty flowers, why bother grasping at them? If the mind is not different, all dharmas are one suchness. Since it is not obtained from outside, why cling to it? Like sheep, randomly picking up things and putting them in their mouths. I, this old monk, saw Yaoshan (Yaoshan) saying that if someone asked him, he would tell them to shut their mouths. I, this old monk, also tell people to shut their mouths. Thinking I am pure is like a hunting dog only wanting to eat things. Where is the Buddha-dharma? All one thousand people here are seeking to become Buddhas, but can one true practitioner be found among them? If you want to be a disciple of the Śūnyatā-rāja (King of Emptiness), don't let the illness of the mind be the most difficult to cure. Before the world existed, this nature already existed. When the world is destroyed, this nature will not be destroyed. Since seeing this old monk, you are no longer the same as others, just a master of yourself. Why seek things outside? At this very moment, don't turn your head or change your mind, if you turn your head or change your mind, you will lose it.' At that time, a monk asked: 'I have heard you say that when the world is destroyed, this nature will not be destroyed, what is this nature?' The Master said: 'The four great elements and the five skandhas (Skandha, the five aggregates that constitute a person: form, feeling, perception, volition, and consciousness).' The monk said: 'These are still subject to destruction, what is the nature that is not subject to destruction?' The Master said: 'The four great elements and the five skandhas.' (Dhyana Master Fayan (Fayan) said: 'Is it one or two that are subject to destruction and not subject to destruction? How do you understand it? Try to judge.')

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鎮州臨濟義玄和尚示眾曰。今時學人且要明取自己真正見解。若得自己見解。即不被生死染去住自由。不要求他殊勝殊勝自備。如今道流且要不滯于惑。要用便用。如今不得病在何處。病在不自信處。自信不及即便忙忙徇一切境。脫大德若能歇得唸唸馳求心。便與祖師不別。汝欲識祖師么。即汝目前聽法底是。學人信不及便向外馳求。得者只是文字學。與他祖師大遠在。莫錯大德。此時不遇萬劫千生輪迴三界。徇好惡境向驢牛肚裡去也。如今諸人與古聖何別。汝且欠少什麼。六道神光未曾間歇。若能如此見。是一生無事人。一念凈光是汝屋裡法身佛。一念無分別光是汝報身佛。一念無差別光是汝化身佛。此三身即是今日目前聽法底人。為不向外求有此三種功用。據教三種名為極則。約山僧道三種是名言。故云身依義而立。土據體而論。法性身法性土明知是光影。大德。且要識取弄光影人。是諸佛本源。是一切道流歸舍處。大德。四大身不解說法聽法。虛空不解說法聽法。是汝目前歷歷孤明。勿形段者解說法聽法。所以山僧向汝道。五蘊身田內有無位真人。堂堂顯露無絲髮許間隔。何不識取。心法無形通貫十方。在眼曰見。在耳曰聞。在手執捉。在足運奔。心若不在隨處解脫。山僧見處坐斷報化佛頂。十地滿心猶

【現代漢語翻譯】 現代漢語譯本： 鎮州臨濟義玄和尚開示大眾說：『現在的學人最要緊的是明白自己真正的見解。如果有了自己的見解，就不會被生死所牽染，來去自由。不要向外尋求殊勝，殊勝之法自己本已具備。現在的修行人最要緊的是不執著于迷惑，要用就用。現在的問題出在哪裡呢？問題出在不自信。因為自信不足，就忙忙碌碌地追逐外境。各位，如果能夠停止唸唸不停的向外馳求之心，就和祖師沒有什麼區別了。你們想認識祖師嗎？就是你們現在正在聽法的這個人。學人因為不自信，就向外馳求，得到的只是文字知識，和祖師相差太遠了。不要搞錯了，各位。此時不覺悟，萬劫千生都要在三界中輪迴，追逐喜歡和厭惡的境界，到驢牛的肚子里去。現在你們這些人和古代的聖人有什麼區別呢？你們缺少什麼呢？六道神光從來沒有間斷過。如果能夠這樣見解，就是一生無事的人。一念清凈的光明是你們家裡的法身佛（Dharmakaya Buddha，體現佛法本身的佛）。一念沒有分別的光明是你們的報身佛（Sambhogakaya Buddha，通過修行獲得的佛身）。一念沒有差別的光明是你們的化身佛（Nirmanakaya Buddha，爲了度化眾生而顯現的佛身）。這三身就是現在正在聽法的這個人。因為不向外尋求，所以具有這三種功用。按照教義來說，這三種是最高的。按照山僧（臨濟義玄自稱）來說，這三種只是名稱。所以說，身依義而立，土據體而論。法性身（Dharmata-kaya，佛的法性之身）和法性土（Dharmata-dhatu，佛的法性所依之土）明明只是光影。各位，最要緊的是認識那個弄光影的人，他是諸佛的本源，是一切修行人迴歸的家。各位，四大假合之身不能說法聽法，虛空不能說法聽法，是你們目前清清楚楚、獨立存在、沒有形體的那個東西在說法聽法。所以山僧對你們說，五蘊（Skandha，構成人身的五種要素）之身田中，有無位真人（True Man of No Rank，指人的真性），堂堂正正地顯露，沒有一絲一毫的間隔，為什麼不認識他呢？心法沒有形狀，貫通十方，在眼睛裡叫做見，在耳朵里叫做聞，在手裡可以執持，在腳下可以奔跑。心如果不在，隨處都可以解脫。山僧所見之處，截斷報身佛（Sambhogakaya Buddha）和化身佛（Nirmanakaya Buddha）的頂，十地（Bodhisattva Bhumis，菩薩修行的十個階段）滿心（指修行圓滿的菩薩）仍然……』

【English Translation】 English version: Venerable Linji Yixuan of Zhenzhou addressed the assembly, saying: 'Students of today must clearly understand their own true insight. If you attain your own insight, you will not be tainted by birth and death, and you will be free to come and go. Do not seek extraordinary things from outside; extraordinary things are already inherent within you. Practitioners of today must not be attached to delusion; use it when you need to. Where does the problem lie now? The problem lies in a lack of self-confidence. Because of insufficient self-confidence, you busily chase after all external circumstances. If you, noble ones, can stop the mind that constantly seeks outward, you will be no different from the Patriarchs. Do you want to know the Patriarchs? It is the one who is listening to the Dharma right now. Because students lack faith, they seek outward, and what they obtain is merely textual knowledge, which is far removed from the Patriarchs. Do not be mistaken, noble ones. If you do not awaken at this moment, you will be reborn in the Three Realms for countless kalpas, chasing after pleasant and unpleasant circumstances, and end up in the bellies of donkeys and oxen. What is the difference between you people and the ancient sages? What do you lack? The light of the six realms has never ceased. If you can see in this way, you are a person who has nothing to do in this life. A single thought of pure light is your Dharmakaya Buddha (Dharmakaya Buddha, the embodiment of the Dharma itself) in your house. A single thought of non-discriminating light is your Sambhogakaya Buddha (Sambhogakaya Buddha, the body of bliss attained through practice). A single thought of non-differentiated light is your Nirmanakaya Buddha (Nirmanakaya Buddha, the body of transformation manifested to liberate beings). These three bodies are the person who is listening to the Dharma right now. Because you do not seek outward, you possess these three functions. According to the teachings, these three are the ultimate. According to this mountain monk (Linji Yixuan referring to himself), these three are merely names. Therefore, it is said that the body is established based on meaning, and the land is discussed based on substance. The Dharmata-kaya (Dharmata-kaya, the body of the Dharma-nature) and the Dharmata-dhatu (Dharmata-dhatu, the realm of the Dharma-nature) are clearly just light and shadow. Noble ones, the most important thing is to recognize the one who is playing with light and shadow; he is the source of all Buddhas and the home to which all practitioners return. Noble ones, the body composed of the four elements cannot speak the Dharma or listen to the Dharma, and emptiness cannot speak the Dharma or listen to the Dharma. It is that which is clearly and distinctly present before you, without form or shape, that speaks the Dharma and listens to the Dharma. Therefore, this mountain monk tells you that within the field of the five skandhas (Skandha, the five aggregates that constitute a person), there is a True Man of No Rank (True Man of No Rank, referring to one's true nature), openly and clearly revealed without the slightest separation. Why do you not recognize him? The Dharma of the mind is without form, pervading the ten directions. In the eye, it is called seeing; in the ear, it is called hearing; in the hand, it can grasp; in the foot, it can run. If the mind is not present, you can be liberated everywhere. Where this mountain monk sees, he cuts off the crown of the Sambhogakaya Buddha (Sambhogakaya Buddha) and the Nirmanakaya Buddha (Nirmanakaya Buddha), and even a Bodhisattva with a mind full of the ten bhumis (Bodhisattva Bhumis, the ten stages of a Bodhisattva's practice) still...'

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如客作兒。等妙二覺如擔枷帶鎖。羅漢辟支猶如糞土。菩提涅槃系驢馬橛。何以如斯。蓋為不達三祇劫空有此障隔。若是真道流盡不如此。如今略為諸人大約話破。自看遠近。時光可惜各自努力。珍重。

玄沙宗一師備大師上堂曰。太虛日輪是一切人成立太虛見。在諸人作么生。滿目覷不見。滿耳聽不聞。此兩處不省得便是𥋙睡漢。若明徹得坐卻凡聖。坐卻三界夢幻身心。無一物如針鋒許為緣為對。直饒諸佛出來作無限神通變現。設如許多教網未曾措著一分豪。唯助初學誠信之門。還會么。水鳥樹林卻解提綱。他甚端的自是少人聽。非是小事。天魔外道是孤恩負義。天人六趣是自欺自誑。如今沙門不薦此事。翻成弄影漢。生死海里浮沉幾時休息去。自家幸有此廣大門風不能紹繼得。更向五蘊身田里作主宰。還夢見么。如許多田地教誰作主宰。大地載不起。虛空包不盡。豈是小事。若要徹即今遮里便明徹去。不教仁者取一法如微塵大。不教仁者舍一法如豪發許。還會么。時有僧問。從上宗旨如何。師默然。僧再問。師乃叱之。僧問。從何方便門令學人得入。師曰。入是方便。僧問。初心人來師如何指示。師曰。什麼處得初心來。僧問。學人創入叢林乞師提接。師以杖指之。僧曰。學人不會。師曰。我恁么為汝卻成

抑屈於人。如今若的自肯當人分上。不論初學入叢林。可謂共諸人久踐。與過去諸佛無所乏少。如大海水一切魚龍初生至老吞吐受用悉皆平等。所以道。初發心者與古佛齊肩。奈何汝無始積劫動諸妄情結成煩惱。如重病人心狂熱悶。顛倒亂見都無實事。如今所睹一切境界皆亦如是。對汝諸根盡成顛倒。古人以無窮妙藥醫療對治。直至十地未得惺惺。將知大不容易。古人思惟如喪考妣。如今兄弟見似等閑。何處別有人為汝了得。可惜時光虛度。何妨密密地自究子細觀。尋至無著力處。自息諸緣去。縱未發萠種子猶在。若總取我傍家打鼓。弄粥飯氣力。將此造次排遣生死。賺汝一生有何所益。應須如實知取好。無事珍重。

漳州羅漢桂琛和尚上堂。大眾立久。師曰。諸上座。不用低頭思量。思量不及。便道不用揀擇。委得下口處么。汝向什麼處下口。試道看。還有一法近得汝。還有一法遠得汝么。同得汝異得汝么。既然如是為什麼卻特地艱難去。蓋為不丈夫男子。㒝㒝偰偰無些子威光。慼慼地遮護個意根。恐怕人問著。我常道。汝若有達悟處。但去卻人我披露將來。與汝驗過。直下作么。不肯莫把牛跡里水以為大海。佛法遍周沙界。莫錯向肉團心上妄立知見以為疆界。此見聞覺知識想情緣。然非不是。若向遮里點頭

【現代漢語翻譯】 現代漢語譯本 受制於人。如今如果能夠自覺地承擔起做人的責任，無論是初學乍練剛入叢林，還是已經和大家一起長期修行，都可以說與過去的諸佛沒有什麼欠缺。就像大海水一樣，一切魚龍，從初生到衰老，吞吐受用都完全平等。所以說，初發心的人與古佛齊肩。奈何你無始以來積累了無數劫的虛妄情念，結成了煩惱。就像重病之人，心狂熱悶，顛倒錯亂，所見皆非真實。如今所見的一切境界也都是這樣。對於你的諸根來說，一切都成了顛倒。古人以無窮的妙藥來醫療對治，直到十地菩薩都未必能完全清醒，可知這實在不容易。古人思惟如同死了父母一般悲痛。如今的兄弟們卻看得如此等閑。還有誰能替你了結生死呢？可惜時光虛度。何不秘密地仔細探究觀察，尋到無處著力之處，自然就能止息各種因緣。縱然沒有發芽，種子仍然存在。如果總是採取我傍家打鼓的方式，賣弄粥飯的力氣，用這種草率的方式來排遣生死，白白浪費一生又有什麼益處呢？應該如實地瞭解才好。沒事，珍重。

漳州羅漢桂琛（Luohan Guichen）和尚上堂。大眾站立許久。師父說：『各位上座，不用低頭思量，思量也來不及。』便說不用揀擇，能真正說出個所以然來嗎？你向什麼地方說？試著說看。還有一法離你近，還有一法離你遠嗎？與你相同還是與你相異？既然如此，為什麼卻特地感到艱難呢？因為你們不是大丈夫，畏畏縮縮，沒有一點威嚴氣概，可憐巴巴地守護著自己的意根，害怕別人問到。我常說，你們如果有領悟的地方，就去掉人我的分別，坦誠地拿出來，讓我來驗證。直接怎麼樣？不肯就不要把牛蹄印里的水當成大海。佛法遍佈整個沙界，不要錯誤地在肉團心上妄立知見，以為是疆界。這些見聞覺知、思想情緣，說不是也不對。如果在這裡點頭認可，那就錯了。'

【English Translation】 English version Being subjected to others. Now, if one can consciously take on the responsibility of being human, whether a novice just entering the monastery or someone who has been practicing with everyone for a long time, it can be said that there is nothing lacking compared to the Buddhas of the past. Like the water of the great ocean, all fish and dragons, from birth to old age, swallowing and enjoying are completely equal. Therefore, it is said that those who initially aspire to enlightenment stand shoulder to shoulder with the ancient Buddhas. But alas, you have accumulated countless kalpas (aeons) of false thoughts since beginningless time, forming afflictions. Like a seriously ill person, the mind is feverish and stifled, inverted and confused, and what is seen is not real. All the realms you see now are also like this. For your senses, everything has become inverted. The ancients used infinite wonderful medicines to treat and counteract this, but even the Bodhisattvas of the Tenth Ground may not be completely awake, so it can be known that this is really not easy. The ancients pondered as if their parents had died, with great sorrow. But the brothers today see it so casually. Who else can resolve birth and death for you? It is a pity to waste time. Why not secretly and carefully investigate and observe, seeking until there is no place to exert effort, and naturally all conditions will cease. Even if it has not sprouted, the seed is still there. If you always adopt the method of 'I beat the drum next door,' showing off the strength of rice porridge, using this hasty way to dismiss birth and death, what benefit is there in wasting your whole life? You should truly understand this well. Nothing more, take care.

Venerable Luohan Guichen (Arhat Laurel-Cinnamon) of Zhangzhou ascended the Dharma hall. The assembly stood for a long time. The master said, 'Venerable ones, there is no need to lower your heads and ponder, pondering will not help in time.' Then he said, 'If you say there is no need to choose, can you truly say what it is?' Where do you speak towards? Try to say it. Is there a Dharma that is close to you, and is there a Dharma that is far from you? Is it the same as you or different from you? Since it is like this, why do you feel it is especially difficult? Because you are not great men, timid and shrinking, without any majestic aura, pitifully guarding your own root of intention, afraid of being asked by others. I often say, if you have a place of realization, then remove the distinction between self and others, and honestly bring it out for me to verify. What to do directly? If you are unwilling, then do not mistake the water in a cow's hoofprint for the great ocean. The Buddha Dharma pervades the entire realm of sand, do not mistakenly establish views on the mind of flesh, thinking it is a boundary. These sights, sounds, awareness, thoughts, emotions, and conditions, it is not wrong to say they are not. If you nod in agreement here, then you are wrong.'

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道我真實即不得。只如古人道此事唯我能知。是何境界。還識得么。莫是汝見我我見汝便是么。莫錯會。若是遮個我我隨生滅。身有即有身無即無。所以古佛為汝今日人說。異法有故異法出生。異法無故異法滅盡。莫將為等閑。生死事大此一團子消殺不到。在處乖張不少聲色。若不破受想行識。亦然役得汝骨出在。莫道五陰本來空也。不由汝口便解空去。所以道。須得親徹須真實也。不是今日老師始解恁么道。他古聖告報。汝喚作金剛秘密不思議光明藏。覆蔭乾坤生凡育聖。亙古亙今誰人無分。既若如此更藉何人。所以諸佛慈悲見汝不奈何。開方便門示真實相。我今方便也汝還會么。若不會莫向意根下捏怪。僧問從上宗門乞師方便。師曰。方便即不無。汝喚什麼作宗門。曰恁么即學人虛施此問。師曰。汝有什麼罪過。問佛法還受雕琢也無。師曰。作么不受。曰如何雕琢。師曰。佛法。問諸行無常是生滅法。如何是不生不滅法。師曰。用不生不滅作么。問才擬是過不擬時如何。師曰。擬有什麼過。曰恁么即便自無瘡也。師曰。合取口。問諸境中以何為主。師曰。那個是諸境。曰莫是疑處是么。師曰。把將疑處來。問正恁么時是什麼。師曰。不恁么時是什麼。曰學人道不得。師曰。口裡是什麼塞卻。師又曰。諸人朝晡恁么

上來下去。也只是被些子聲色惑亂身心不安。若是聲色名字不是佛法。又疑伊什麼。若是佛法不是聲色名字。汝又作么生擬把身心湊泊伊。若是聲色名字。總是聲色名字。若是佛法總是佛法。會么。異聲無聲。異色無色。離字無名。離名無字。試把舌頭點看。有多少聲色名字。自何而色以何為名。三界如是崢嶸尚覓出頭不得。因什麼卻特地難為去。只為諸人自生顛倒。以常為斷悟假迷真。妄外馳求強捏異見。終日共人商量便有佛法。不與人商量便是世間閑人。話到遮里才舉著佛法。便道擬心即差。動念即乖。尋常諸處元無口似紡車。總便不差去。佛法事不是隔日瘧。皆由汝狂識凡情作差與不差解。忽然見我拈個槌子槌背。便作意度顧覽。不然見我把個帚子掃東掃西。便各照管。是汝尋常打柴。何不顧覽招呼便悟去。上座佛法莫向意根下皮袋裡作則度。汝成自賺。我不敢網絆初心籠罩後學。各自究去無事。珍重。

大法眼文益禪師上堂曰。諸上座時寒何用上來。且道上來好不上來好。或有上座道。不上來卻好什麼處不是。更用上來作什麼。更有上座道。是伊也不得一向。又須到和尚處始得。諸上座且道遮兩個人于佛法中還有進趣也未。上座。實是不得並無少許進趣。古人喚作無孔鐵錘。生盲生聾無異。若更有上座

【現代漢語翻譯】 現代漢語譯本： 上來下去，也只是被這些聲色（聲音和美色）迷惑，導致身心不安。如果聲色名字不是佛法，又懷疑它什麼呢？如果佛法不是聲色名字，你又打算怎樣把身心湊合到它上面呢？如果是聲色名字，終歸是聲色名字；如果是佛法，終歸是佛法。明白嗎？不同的聲音沒有聲音，不同的顏色沒有顏色，離開文字沒有名稱，離開名稱沒有文字。試著用舌頭嚐嚐看，有多少聲色名字？從何處產生顏色，用什麼作為名稱？三界（欲界、色界、無色界）如此險峻，尚且找不到出路，為什麼還要特意為難自己呢？只因爲你們自己產生顛倒，把常當成斷，把假當成真，妄自向外馳求，強行捏造奇異的見解。整天和別人商量，就好像有了佛法；不和別人商量，就成了世間的閑人。話說到這裡，才剛提起佛法，就說『擬心即差，動念即乖』。尋常時候，嘴巴像紡車一樣喋喋不休，總是不差嗎？佛法的事情不是隔日瘧（一種瘧疾），都是因為你狂妄的意識和凡夫的情感，才作出差與不差的解釋。忽然看見我拿起槌子敲打後背，就作意揣度，四處張望。不然，看見我拿著掃帚掃東掃西，就各自照看。你尋常打柴的時候，為什麼不照看招呼，然後就開悟了呢？各位上座，不要在意識的根源下，在皮囊里制定法則。你會自己欺騙自己。我不敢用羅網束縛初學者，用籠子罩住後來的學人。各自去探究，沒事了。珍重。

大法眼文益禪師上堂開示說：各位上座，天氣寒冷，為何還要上來？那麼，上來好還是不上來好呢？或許有上座說：『不上來倒好，什麼地方不是呢？更用上來做什麼？』更有上座說：『是它也不可以一概而論，又必須到和尚處才可以。』各位上座，那麼這兩個人在佛法中還有進步嗎？上座，實際上是不得，並無少許進步。古人稱作無孔鐵錘，和天生的盲人、聾子沒有區別。如果更有上座...

【English Translation】 English version: Coming up and going down, it's all just being confused and disturbed in body and mind by these sounds and sights (shengse). If sounds and sights are not the Buddha-dharma, then what are you doubting about them? If the Buddha-dharma is not sounds and sights, then how do you intend to bring your body and mind together with it? If it's sounds and sights, it's ultimately sounds and sights; if it's the Buddha-dharma, it's ultimately the Buddha-dharma. Do you understand? Different sounds are without sound, different sights are without sight, apart from words there is no name, apart from names there are no words. Try tasting it with your tongue, how many sounds and sights are there? From where does color arise, and what is taken as name? The Three Realms (Trailokya) are so perilous, yet you still can't find a way out; why do you deliberately make things difficult for yourself? It's only because you generate your own inversion, taking the constant as the discontinuous, mistaking the false for the true, vainly seeking outwards, forcibly fabricating strange views. All day long, discussing with others, it's as if you have the Buddha-dharma; not discussing with others, you become idle people of the world. Speaking of this, just mentioning the Buddha-dharma, you say, 'Intending with the mind is wrong, moving a thought is deviating.' Usually, your mouths are like spinning wheels, chattering away, isn't that always deviating? The matter of the Buddha-dharma is not like tertian malaria (a type of malaria), it's all because your wild consciousness and mundane feelings make interpretations of right and wrong. Suddenly seeing me pick up a mallet and strike my back, you make intentions to speculate and look around. Otherwise, seeing me take a broom and sweep east and sweep west, you each take care. When you usually chop firewood, why don't you take care and greet, and then awaken? Venerable monks, don't make rules and regulations under the root of consciousness, in the leather bag. You will deceive yourselves. I dare not use nets to bind beginners, use cages to cover later learners. Each of you go and investigate, there's nothing to do. Treasure this.

Great Dharma Eye, Chan Master Wenyi, ascended the platform and said: Venerable monks, it's cold, why do you still come up? Now, is it good to come up, or is it good not to come up? Perhaps some monks say, 'It's better not to come up, what place isn't it? What's the use of coming up?' Even more monks say, 'It can't be generalized, you must go to the abbot's place to get it.' Venerable monks, do these two people have any progress in the Buddha-dharma? Venerable monks, in reality, they don't, there is not the slightest progress. The ancients called it a hammer without a hole, no different from being born blind and deaf. If there are even more monks...

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出來道。彼二人總不得。為什麼如此。為伊執著所以不得。諸上座總似恁么行腳。總似恁么商量。且圖什麼。為復只要弄唇嘴。為復別有所圖。恐伊執著且執著什麼。為復執著理執著事執著色執著空。若是理理且作么生執。若是事事且作么生執。著色著空亦然。山僧所以尋常向諸上座道。十方諸佛十方善知識時常垂手。諸上座時常接手。十方諸佛垂手時有。也什麼處是諸上座時常接手處。還有會處會取好。若未會得莫道。總是都來圓取。諸上座傍家行腳。也須審諦著些精彩。莫只藉少智慧過卻時光。山僧在眾見此多矣。更有一般上座。自己東西猶未知。向遮邊那邊東聽西聽。說得少許以為胸襟。仍為他人註腳。將為自己眼目。上座總似遮個行腳。自賺亦乃賺他。奉勸諸上座。且明取道眼好。些子粥飯智慧不足可恃。若是世間造作種種非違之事。入地獄猶有劫數且有出期。若是錯與他人開眼目。陷在地獄冥冥長夜無有出期。莫將為等閑。奉勸且依古聖慈悲門好。他古聖所見諸境唯見自心。祖師道。不是風動幡動仁者心動。但且恁么會好。別無親于親處也。師良久又云。諸上座貶也得剝也得。時僧問。學人不為別事請師直道。師曰。汝是不為別事。問如何是不生不滅底心。師曰。那個是生滅底心。僧曰。爭奈學人不見。師

【現代漢語翻譯】 現代漢語譯本 出來說道。他們兩個人都無法領悟。為什麼會這樣呢？因為他們執著於事物，所以無法領悟。各位禪師是否都這樣雲遊參學？是否都這樣討論佛法？究竟是爲了什麼？僅僅是爲了賣弄口舌，還是另有所圖？恐怕他們有所執著，那麼執著于什麼呢？是執著于理、執著於事、執著於色、還是執著于空？如果是執著于理，又該如何執著？如果是執著於事，又該如何執著？執著於色和執著于空也是一樣。我常常對各位禪師說，十方諸佛和十方善知識時常垂手示教，各位禪師也時常接手領悟。十方諸佛垂手示教的時候是有的，那麼各位禪師時常接手領悟的地方在哪裡呢？如果有所領會，就好好體會。如果還沒有領會，不要說總是要圓融一切。各位禪師四處雲遊參學，也需要仔細審察一些精妙之處，不要只憑借一點點小聰明就虛度光陰。我見過太多這種情況了。還有一些禪師，自己本有的東西都還不明白，就到處打聽，聽來一點點就以為自己很有學問，還給別人做註解，把別人的見解當成自己的見解。各位禪師如果都這樣雲遊參學，那真是自欺欺人。奉勸各位禪師，還是先明瞭自己的道眼比較好。一點點粥飯和智慧是不值得依賴的。如果是世間造作的種種錯誤的事情，即使下了地獄，經過無數劫后還有出頭之日。如果是錯誤地為他人開示，使他人陷入地獄的漫漫長夜，那就沒有出頭之日了。不要以為這是小事。奉勸各位還是遵循古聖先賢的慈悲之門比較好。古聖先賢所見的一切境界，都只是自己的心。祖師說：『不是風動，幡動，是仁者心動。』只要這樣去體會就好，沒有比這更親切的了。", 師父良久又說：『各位禪師，可以貶低，也可以剝奪。』 當時有僧人問：『學人不是爲了別的事情，請師父直接開示。』 師父說：『你不是爲了別的事情。』 問：『如何是不生不滅的心？』 師父說：『哪個是生滅的心？』 僧人說：『無奈學人看不見。』

【English Translation】 English version He came forth and spoke. Neither of them can comprehend it. Why is that? Because they are attached to things, they cannot comprehend it. Are all of you monks traveling and studying in this way? Are you all discussing the Dharma in this way? What is it ultimately for? Is it merely to show off your eloquence, or is there another purpose? I fear that they are attached to something, so what are they attached to? Are they attached to principle (理, 'li' - principle), attached to phenomena (事, 'shi' - phenomena), attached to form (色, 'se' - form), or attached to emptiness (空, 'kong' - emptiness)? If it is attachment to principle, how should one be attached? If it is attachment to phenomena, how should one be attached? Attachment to form and attachment to emptiness are the same. That is why I often say to you monks, the Buddhas of the ten directions and the wise teachers of the ten directions are constantly extending their hands (垂手, 'chui shou' - extending their hands), and you monks are constantly receiving their hands (接手, 'jie shou' - receiving their hands). There are times when the Buddhas of the ten directions extend their hands, so where is the place where you monks are constantly receiving their hands? If you have some understanding, then understand it well. If you have not understood, do not say that you are always trying to reconcile everything. You monks travel and study everywhere, you also need to carefully examine some subtle points, do not just rely on a little bit of cleverness and waste your time. I have seen too many of this kind of situation. There are also some monks who do not even understand their own things, and they go around listening here and there, and they think they are very knowledgeable when they hear a little bit, and they also annotate for others, and they take other people's views as their own. If you monks all travel and study in this way, then you are truly deceiving yourselves and others. I advise you monks to first clarify your Dharma eye (道眼, 'dao yan' - Dharma eye). A little bit of porridge and rice and wisdom are not worth relying on. If it is the various wrongdoings created in the world, even if you go to hell, after countless kalpas (劫, 'jie' - kalpas) there will still be a time to get out. If you wrongly enlighten others, causing them to fall into the long dark night of hell, then there will be no time to get out. Do not think this is a small matter. I advise you to follow the compassionate gate of the ancient sages. All the realms seen by the ancient sages are only their own minds. The Patriarch said: 'It is not the wind moving, nor the banner moving, it is the mind of the benevolent one that is moving.' Just understand it in this way, there is nothing more intimate than this." The master paused for a long time and then said: 'You monks can be degraded, and you can be stripped.' At that time, a monk asked: 'This student is not here for other matters, please directly instruct me, Master.' The master said: 'You are not here for other matters.' Asked: 'What is the mind that is neither born nor dies?' The master said: 'Which is the mind that is born and dies?' The monk said: 'Unfortunately, this student cannot see it.'

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曰。汝若不見不生不滅底也不是。問如何是佛法大意。師曰。便會取。問古人才見人恁么來便叫失也古人意如何。師曰。汝不信但問別人。問維摩與文殊對談何事。師曰。汝不妨聰明。問法同法性入諸法故古意如何。師曰。汝是行腳僧。問如何是解修行底人。師曰。汝是什麼人。曰恁么即不落因果也。師曰。莫作野干鳴。問識本還源時如何。師曰。謾語。問明暗不分時如何。師曰。道什麼。問如何是對境數起底心。師曰。恰道著。問如何是學人本分事。師曰。謝指示。問抉擇之次如履輕冰如何抉擇。師曰。待汝疑即道。曰學人即今疑。師曰。嚇阿誰。問從上宗乘如何履踐。師曰。雷聲甚大雨點全無。問如何是末後句。師曰苦。問如何是玄言妙旨。師曰。用玄言妙旨作什麼。問如何是直道。師曰。恐難副此問。問承教有言。佛真法身猶若虛空。應物現形如水中月。如何得恁么。師曰。如何得恁么。問教云。佛以一音演說法。眾生隨類各得解。學人如何解。師曰。汝甚解。師又曰。此問已是不會古人語。也因什麼卻向伊道。汝甚解。何處是伊解處。莫是于伊分中便點與伊么。莫是為伊不會問卻反射伊么。且素非此理。慎莫錯會。除此兩會別又如何商量。諸上座若會得此語。也即會得諸聖總持門。且作么生會。若也會得一音

【現代漢語翻譯】 現代漢語譯本： 問：如果你沒有見到不生不滅的本性，那你就什麼也沒見到。問：什麼是佛法的大意？師父說：你很快就能領會。問：古人一見到人這樣來就說『失也』，古人的意思是什麼？師父說：你不相信就去問別人。問：維摩詰（Vimalakirti，一位在家菩薩）和文殊菩薩（Manjusri，智慧的象徵）對談了些什麼？師父說：你倒挺聰明的。問：『法同法性，入諸法故』，古人的意思是什麼？師父說：你是個行腳僧。問：什麼是懂得修行的人？師父說：你是什麼人？（那人）說：這樣說來，就是不落入因果了。師父說：不要像野狐一樣亂叫。問：識得本源迴歸本性時如何？師父說：胡說八道。問：明暗不分時如何？師父說：說什麼？問：什麼是對著外境而生起的心？師父說：恰恰說中了。問：什麼是學人本分的事情？師父說：謝謝你的指點。問：在決斷選擇之際，如履薄冰，如何決斷選擇？師父說：等你疑惑的時候再說。那人說：學人現在就疑惑。師父說：嚇唬誰呢？問：從上的宗乘如何踐行？師父說：雷聲很大，雨點全無。問：什麼是末後一句？師父說：苦。問：什麼是玄妙的語言和精深的旨意？師父說：用玄妙的語言和精深的旨意做什麼？問：什麼是直道？師父說：恐怕難以回答這個問題。問：承蒙教誨，有言說：『佛的真法身猶如虛空，應物現形如水中月』，如何才能這樣？師父說：如何才能這樣？問：經教上說：『佛以一音演說法，眾生隨類各得解』，學人如何理解？師父說：你很理解。師父又說：這個問題已經是不懂古人的話了，又因為什麼反而對他說『你很理解』？哪裡是他理解的地方？莫非是在他的理解範圍內就點撥給他嗎？莫非是因為他不會問，反而反問他嗎？而且本來就不是這個道理，千萬不要錯會。除了這兩種理解，還有什麼可以商量的？各位上座，如果能理解這句話，也就理解了諸聖總持門（Dharani，總持一切法門）。那麼，如何理解？如果也能理解一音（Eka-svara，佛以一音說法）……

【English Translation】 English version: Question: If you haven't seen the unborn and unceasing essence, then you haven't seen anything. Question: What is the great meaning of the Buddha-dharma (Buddha's teachings)? The master said: You will soon grasp it. Question: When the ancients saw someone coming like this, they would say 'Lost!', what did the ancients mean? The master said: If you don't believe it, just ask someone else. Question: What did Vimalakirti (a lay bodhisattva) and Manjusri (bodhisattva of wisdom) discuss? The master said: You are quite clever. Question: 'The dharma (law) is the same as dharma-nature (true nature of reality), therefore it enters all dharmas (phenomena)', what did the ancients mean? The master said: You are a wandering monk. Question: What is a person who understands practice? The master said: What kind of person are you? (The person) said: In that case, one does not fall into karma (cause and effect). The master said: Don't bark like a wild fox. Question: What is it like when one recognizes the origin and returns to the source? The master said: Nonsense. Question: What is it like when light and darkness are not distinguished? The master said: What are you saying? Question: What is the mind that arises in response to external circumstances? The master said: You've hit the nail on the head. Question: What is the fundamental matter for a student? The master said: Thank you for the guidance. Question: At the moment of decision, like treading on thin ice, how should one decide? The master said: I'll tell you when you doubt. The person said: The student doubts now. The master said: Who are you trying to scare? Question: How is the supreme vehicle (Mahayana) from above practiced? The master said: The thunder is loud, but there is no rain. Question: What is the final phrase? The master said: Suffering. Question: What are the profound words and subtle meanings? The master said: What are you going to do with profound words and subtle meanings? Question: What is the direct path? The master said: I'm afraid it's difficult to answer this question. Question: I have received the teaching that 'The true dharma-body (Dharmakaya) of the Buddha is like empty space, manifesting forms in response to beings like the moon in water', how can it be like that? The master said: How can it be like that? Question: The teachings say: 'The Buddha expounds the dharma with one sound, and sentient beings understand it according to their own kind', how does the student understand it? The master said: You understand it very well. The master also said: This question already shows a lack of understanding of the words of the ancients, and why did he say to him 'You understand it very well'? Where is his understanding? Could it be that he is pointing it out to him within the scope of his understanding? Could it be that because he doesn't know how to ask, he is asking him back? Moreover, this is not the principle, so don't misunderstand. Apart from these two understandings, what else can be discussed? All of you, if you can understand this sentence, you will also understand the Dharani (total retention) gate of all the sages. So, how do you understand it? If you can also understand one sound (Eka-svara, Buddha preaches with one sound)...

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演說不會隨類各解。恁么道莫是有過無過說么。英錯會好。既不恁么會。作么生說。一音演說隨類得解。有個去處始得。每日空上來下去。又不當得人事。且究道眼始得。他古人道。一切聲是佛聲。一切色是佛色。何不且恁么會取。僧問。遠遠尋聲請師一接。師曰。汝尋底是什麼聲。是僧聲是俗聲是凡聲是聖聲。還有會處么。若也實不會。上座吵吵是聲吵吵是色。聲色不奈何。莫將為等閑。上座若會得即是真實。若不會即是幻化。若也會得即是幻化。若也不會即是真實。他古人亦向上座道。唯我能知。除此外別無作計校處。上座成不成從何而出。是不是從何而出。理無事而不顯。事無理而不消。事理不二不事不理不理不事。恁么註解與上座。若更不會不如且依古語好。他古人見上座百般不得。所以垂慈向汝道。將聞持佛佛。何不自聞聞。無事珍重。

景德傳燈錄卷第二十八 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第二十九

讚頌偈詩志公和尚大乘贊十首志公和尚十二時頌十二首志公和尚十四科頌歸宗至真禪師頌一首香嚴襲燈大師頌十九首筠州洞山和尚頌一首潭州龍牙和尚頌一十八首玄沙宗一大師頌三首招慶真覺大師頌二首漳州羅漢和尚明道頌一首南嶽般舟道場勁和尚覺

【現代漢語翻譯】 現代漢語譯本 『演說不會隨類各解』，你這麼說，莫非是有過失或者沒有過失的說法嗎？這樣理解就錯了。既然不是這樣理解，那又該怎麼說呢？『一音演說隨類得解』，有個去處才能成立。每天只是空來空去，又不能恰當處理人事，還是先研究道眼才行。古人說，『一切聲是佛聲，一切色是佛色』，為什麼不先這樣理解呢？ 有僧人問：『遠遠地尋著聲音，請老師接引。』 師父說：『你尋的是什麼聲音？是僧人的聲音，是俗人的聲音，是凡人的聲音，還是聖人的聲音？』 還有領會之處嗎？如果實在不會，上座吵吵鬧鬧是聲音，吵吵鬧鬧是顏色，聲色無可奈何。不要把它看作等閑之事。上座如果領會了就是真實，如果不會就是幻化。如果領會了也是幻化，如果不會就是真實。古人也向上座說：『唯有我能知』，除此之外別無其他計較之處。上座的成與不成從何而來？是與不是從何而來？理不依附事就不能顯現，事不依附理就不能消失。事理不二，不事不理，不理不事。這樣註解給上座，如果還是不會，不如還是依照古語好。古人見上座百般不得要領，所以垂慈向你說：『將聞持佛佛（Jiang Wen Chi Fo Fo），何不自聞聞？』 無事，珍重。

《景德傳燈錄》卷第二十八 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第二十九

讚頌偈詩：志公和尚大乘贊十首，志公和尚十二時頌十二首，志公和尚十四科頌，歸宗至真禪師頌一首，香嚴襲燈大師頌十九首，筠州洞山和尚頌一首，潭州龍牙和尚頌一十八首，玄沙宗一大師頌三首，招慶真覺大師頌二首，漳州羅漢和尚明道頌一首，南嶽般舟道場勁和尚覺

【English Translation】 English version 『Discourse does not explain according to each category.』 If you say so, is it a matter of having faults or not having faults? Understanding it this way is wrong. Since it's not understood this way, how should it be said? 『A single sound discourse is understood according to each category,』 it can only be established if there is a place to go. Every day you just come and go in vain, and you can't properly handle human affairs, you should first study the eye of the Dao. The ancients said, 『All sounds are the Buddha's sound, all colors are the Buddha's color,』 why not understand it this way first? A monk asked: 『From afar, seeking the sound, I ask the teacher to receive me.』 The teacher said: 『What sound are you seeking? Is it the sound of a monk, the sound of a layman, the sound of a mortal, or the sound of a sage?』 Is there any place to understand? If you really don't understand, the noise of the assembly is sound, the noise is color, sound and color are helpless. Don't take it lightly. If the assembly understands, it is reality, if it doesn't understand, it is illusion. If it understands, it is also illusion, if it doesn't understand, it is reality. The ancients also said to the assembly: 『Only I can know,』 besides this, there is no other place to calculate. Where does the success or failure of the assembly come from? Where does right and wrong come from? Principle cannot be revealed without relying on matter, matter cannot disappear without relying on principle. Matter and principle are not two, not matter not principle, not principle not matter. This is how I explain it to the assembly, if you still don't understand, it is better to follow the ancient words. The ancients saw that the assembly could not grasp it in every way, so they compassionately said to you: 『Using hearing to hold the Buddha Buddha (Jiang Wen Chi Fo Fo), why not hear yourself?』 Nothing, take care.

Jingde Records of the Transmission of the Lamp, Volume 28 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 29

Eulogies, Verses, and Poems: Ten Praises of Mahayana by Monk Zhigong, Twelve Songs of the Twelve Hours by Monk Zhigong, Fourteen Sections of Praise by Monk Zhigong, One Praise by Zen Master Guizong Zhizhen, Nineteen Praises by Master Xiangyan Xideng, One Praise by Monk Dongshan of Yunzhou, Eighteen Praises by Monk Longya of Tanzhou, Three Praises by Master Xuansha Zongyi, Two Praises by Master Zhaoqing Zhenjue, One Praise on Illuminating the Dao by Monk Luohan of Zhangzhou, Awakening of Monk Jin of Nanyue Banzhou Dojo

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地頌一首郢州臨溪和尚入道淺深頌五首大法眼禪師頌十四首唐白居易八漸偈八首同安察禪師玄談十首雲頂山僧德敷詩一十首僧潤詩三首

梁寶誌和尚大乘贊十首

大道常在目前。雖在目前難睹。若欲悟道真體。莫除聲色言語。言語即是大道。不假斷除煩惱。煩惱本來空寂。妄情遞相纏繞。一切如影如響。不知何惡何好。有心取相為實。定知見性不了。若欲作業求佛。業是生死大兆。生死業常隨身。黑闇獄中未曉。悟理本來無異。覺后誰晚誰早。法界量同太虛。眾生智心自小。但能不起吾我。涅槃法食常飽。

妄身臨鏡照影。影與妄身不殊。但欲去影留身。不知身本同虛。身本與影不異。不得一有一無。若欲存一舍一。永與真理相疏。更若愛聖憎凡。生死海里沉浮。煩惱因心有故。無心煩惱何居。不勞分別取相。自然得道須臾。夢時夢中造作。覺時覺境都無。翻思覺時與夢。顛倒二見不殊。改迷取覺求利。何異販賣商徒。動靜兩亡常寂。自然契合真如。若言眾生異佛。迢迢與佛常疏。佛與眾生不二。自然究竟無餘。

法性本來常寂。蕩蕩無有邊畔。安心取捨之間。被他二境回換。斂容入定坐禪。攝境安心覺觀。機關木人修道。何時得達被岸。諸法本空無著。境似浮雲會散。忽悟本性元空。恰似

【現代漢語翻譯】 現代漢語譯本

地頌一首、郢州臨溪和尚入道淺深頌五首、大法眼禪師頌十四首、唐白居易八漸偈八首、同安察禪師玄談十首、雲頂山僧德敷詩一十首、僧潤詩三首

梁寶誌和尚大乘贊十首

大道常常就在眼前，雖然就在眼前卻難以看見。如果想要領悟道的真諦，不要去除聲音、色彩和言語。言語就是大道，不需要斷除煩惱。煩惱本來就是空寂的，只是虛妄的情感互相纏繞。一切都像影子和回聲一樣，不知道什麼是好什麼是壞。如果用心去執取表象為真實，一定無法明瞭自性。如果想要通過作業來求佛，作業是生死的巨大預兆。生死的業力常常伴隨在身，在黑暗的監獄中還未覺醒。領悟真理本來就沒有差別，覺悟之後誰晚誰早呢？法界的廣大量同於太虛空，眾生的智慧心卻很小。只要能夠不起『我』和『我的』的執著，就能常常飽食涅槃的法味。

虛妄的身體對著鏡子照影子，影子和虛妄的身體沒有差別。如果想要去掉影子留下身體，卻不知道身體本來就和影子一樣是虛幻的。身體和影子本來就沒有不同，不能說有一個就沒有一個。如果想要保留一個捨棄一個，就永遠和真理疏遠了。如果更加喜愛聖人憎恨凡人，就會在生死的海洋里沉浮。煩惱是因為心中有執著而產生的，沒有了執著煩惱又在哪裡安身呢？不需要費力地分別和執取表象，自然就能在須臾之間得道。做夢的時候在夢中造作，醒來的時候夢中的境界都消失了。反思醒來的時候和做夢的時候，顛倒的兩種見解並沒有什麼不同。改變迷惑而追求覺悟來求得利益，和做買賣的商人有什麼區別呢？動和靜兩種狀態都消失了，常常處於寂靜的狀態，自然就能契合真如。如果說眾生和佛是不同的，那就和佛永遠疏遠了。佛和眾生沒有分別，自然就能究竟圓滿。

法性本來就是常寂的，廣闊無邊。在安心和取捨之間，被兩種境界輪番轉換。收斂容貌入定坐禪，攝取外境安心覺觀。就像機關木頭人修道一樣，什麼時候才能到達彼岸呢？諸法本來就是空性的，沒有執著，境界就像浮雲一樣終會消散。忽然領悟到本性原來是空性的，就像... English version

One Gatha on Earth, Five Verses on the Depth of Entering the Tao by Monk Linxi of Yingzhou, Fourteen Verses by Zen Master Dafayan, Eight Verses of Eight Gradual Gathas by Bai Juyi of the Tang Dynasty, Ten Xuan Talks by Zen Master Tongan Cha, Ten Poems by Monk Defu of Yunding Mountain, Three Poems by Monk Run.

Ten Praises of Mahayana by Monk Baozhi of Liang Dynasty

The Great Path is always before our eyes, but it is difficult to see even though it is right there. If you want to understand the true nature of the Tao, do not eliminate sounds, colors, and words. Words are the Great Path, and there is no need to eliminate煩惱 (kleshas, afflictions). 煩惱 (kleshas) are originally empty and寂 (silent), but妄情 (false emotions) entwine each other. Everything is like a shadow and an echo, and it is not known what is good and what is bad. If you intentionally grasp appearances as real, you will certainly not understand your own nature. If you want to seek Buddhahood through karma, karma is a great omen of 生死 (samsara, birth and death). The karma of 生死 (samsara) always accompanies the body, and you have not awakened in the dark prison. Understanding the principle is originally no different, who is late and who is early after awakening? The measure of the 法界 (dharma realm) is the same as the 太虛 (great void), but the wisdom-mind of sentient beings is small. But if you can not raise the attachment of 'I' and 'mine', you will always be full of the 法食 (dharma food) of 涅槃 (nirvana).

The false body looks at its shadow in the mirror, and the shadow is no different from the false body. But if you want to remove the shadow and keep the body, you do not know that the body is originally as虛 (illusory) as the shadow. The body is originally no different from the shadow, and you cannot say that if there is one, there is no other. If you want to keep one and abandon the other, you will forever be estranged from the true principle. If you love the聖 (saints) and hate the 凡 (ordinary), you will sink and float in the sea of 生死 (samsara). 煩惱 (kleshas) arise because there is attachment in the heart, but where can 煩惱 (kleshas) reside if there is no attachment in the heart? Without laboriously distinguishing and grasping appearances, you will naturally attain the Tao in a moment. When dreaming, you create in the dream, but when you wake up, the dream realm disappears. Reflecting on the time of waking and the time of dreaming, the two inverted views are no different. Changing delusion and seeking enlightenment to seek benefit, how is it different from a merchant selling goods? When both movement and stillness are gone, there is constant寂 (stillness), and you will naturally契合 (accord) with 真如 (tathata, suchness). If you say that sentient beings are different from Buddha, you will always be estranged from Buddha. Buddha and sentient beings are not two, and you will naturally attain ultimate completeness.

The 法性 (dharma nature) is originally always寂 (silent), vast and without boundaries. Between 安心 (peace of mind) and taking and abandoning, you are transformed by two realms in turn. Composing your appearance to enter 定 (samadhi, concentration) and sitting in 禪 (dhyana, meditation), gathering external realms to 安 (pacify) the mind and覺觀 (contemplate). It is like a mechanical wooden man cultivating the Tao, when will he reach the other shore? All dharmas are originally empty and without attachment, and realms are like floating clouds that will eventually dissipate. Suddenly realizing that the original nature is empty, it is just like...

【English Translation】 One Gatha on Earth, Five Verses on the Depth of Entering the Tao by Monk Linxi of Yingzhou, Fourteen Verses by Zen Master Dafayan, Eight Verses of Eight Gradual Gathas by Bai Juyi of the Tang Dynasty, Ten Xuan Talks by Zen Master Tongan Cha, Ten Poems by Monk Defu of Yunding Mountain, Three Poems by Monk Run. Ten Praises of Mahayana by Monk Baozhi of Liang Dynasty The Great Path is always before our eyes, but it is difficult to see even though it is right there. If you want to understand the true nature of the Tao, do not eliminate sounds, colors, and words. Words are the Great Path, and there is no need to eliminate 'kleshas (煩惱, afflictions)'. 'Kleshas (煩惱)' are originally empty and 'silent (寂)', but 'false emotions (妄情)' entwine each other. Everything is like a shadow and an echo, and it is not known what is good and what is bad. If you intentionally grasp appearances as real, you will certainly not understand your own nature. If you want to seek Buddhahood through karma, karma is a great omen of 'samsara (生死, birth and death)'. The karma of 'samsara (生死)' always accompanies the body, and you have not awakened in the dark prison. Understanding the principle is originally no different, who is late and who is early after awakening? The measure of the 'dharma realm (法界)' is the same as the 'great void (太虛)', but the wisdom-mind of sentient beings is small. But if you can not raise the attachment of 'I' and 'mine', you will always be full of the 'dharma food (法食)' of 'nirvana (涅槃)'. The false body looks at its shadow in the mirror, and the shadow is no different from the false body. But if you want to remove the shadow and keep the body, you do not know that the body is originally as 'illusory (虛)' as the shadow. The body is originally no different from the shadow, and you cannot say that if there is one, there is no other. If you want to keep one and abandon the other, you will forever be estranged from the true principle. If you love the 'saints (聖)' and hate the 'ordinary (凡)', you will sink and float in the sea of 'samsara (生死)'. 'Kleshas (煩惱)' arise because there is attachment in the heart, but where can 'kleshas (煩惱)' reside if there is no attachment in the heart? Without laboriously distinguishing and grasping appearances, you will naturally attain the Tao in a moment. When dreaming, you create in the dream, but when you wake up, the dream realm disappears. Reflecting on the time of waking and the time of dreaming, the two inverted views are no different. Changing delusion and seeking enlightenment to seek benefit, how is it different from a merchant selling goods? When both movement and stillness are gone, there is constant 'stillness (寂)', and you will naturally 'accord (契合)' with 'tathata, suchness (真如)'. If you say that sentient beings are different from Buddha, you will always be estranged from Buddha. Buddha and sentient beings are not two, and you will naturally attain ultimate completeness. The 'dharma nature (法性)' is originally always 'silent (寂)', vast and without boundaries. Between 'peace of mind (安心)' and taking and abandoning, you are transformed by two realms in turn. Composing your appearance to enter 'samadhi, concentration (定)' and sitting in 'dhyana, meditation (禪)', gathering external realms to 'pacify (安)' the mind and 'contemplate (覺觀)'. It is like a mechanical wooden man cultivating the Tao, when will he reach the other shore? All dharmas are originally empty and without attachment, and realms are like floating clouds that will eventually dissipate. Suddenly realizing that the original nature is empty, it is just like...

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熱病得汗。無智人前莫說。打爾色身星散。

報爾眾生直道。非有即是非無。非有非無不二。何須對有論虛。有無妄心立號。一破一個不居。兩名由爾情作。無情即本真如。若欲存情覓佛。將網山上羅魚。徒費功夫無益。幾許枉用工夫。不解即心即佛。真似騎驢覓驢。一切不憎不愛。遮個煩惱須除。除之則須除身。除身無佛無因。無佛無因可得。自然無法無人。

大道不由行得。說行權為凡愚。得理返觀於行。始知枉用工夫。未悟圓通大理。要須言行相扶。不得執他知解。回光返本全無。有誰解會此說。教君向己推求。自見昔時罪過。除卻五欲瘡疣。解脫逍遙自在。隨方賤賣風流。誰是發心買者。亦得似我無憂。

內見外見總惡。佛道魔道俱錯。被此二大波旬。便即厭苦求樂。生死悟本體空。佛魔何處安著。只由妄情分別。前身後身孤薄。輪迴六道不停。結業不能除卻。所以流浪生死。皆由橫生經略。身本虛無不實。返本是誰斟酌。有無我自能為。不勞妄心卜度。眾生身同太虛。煩惱何處安著。但無一切希求。煩惱自然消落。

可笑眾生蠢蠢。各執一般異見。但欲傍𨫼求餅。不解返本觀面。面是正邪之本。由人造作百變。所須任意縱橫。不假偏耽愛戀。無著即是解脫。有求又遭羅罥。慈心一

【現代漢語翻譯】 現代漢語譯本： 熱病發汗，不要在沒有智慧的人面前說這些，否則會讓你粉身碎骨。 告訴你眾生直接的道理：不是有，就是非有；不是非有，就是非無。非有非無是不二的。何必針對有來討論虛無呢？有無只是妄心所立的名號，一旦破除，兩者都不存在。這兩個名稱都是由你的情感所造作的，沒有情感就是本來的真如。如果想要帶著情感去尋找佛，就像在山上用網捕魚一樣，只是白費功夫，毫無益處。多少人枉費了功夫！如果不理解即心即佛的道理，就像騎著驢找驢一樣。對於一切事物，既不憎恨也不喜愛，這個煩惱必須去除。要去除煩惱，就必須去除對身體的執著。去除對身體的執著，就沒有佛，也沒有因。沒有佛，也沒有因可以得到，自然就沒有法，也沒有人。 大道不是通過修行可以得到的，說修行只是爲了那些愚笨的人。明白了道理，再反過來觀察修行，才知道是白費功夫。沒有領悟圓融通達的大道理，就需要言語和行為相互輔助。不要執著於他人的知解，迴光返照，原本什麼都沒有。有誰能夠理解這些話呢？教你向自己內心去探求。自己看到過去所犯的罪過，去除五欲的瘡疤。解脫自在，隨處都可以廉價地賣弄風流。誰是真心想要購買的人呢？也能像我一樣沒有憂愁。 向內看，向外看，都是惡的。佛道和魔道都是錯誤的。被這兩種境界所迷惑，就會厭惡痛苦而追求快樂。如果領悟到生死本體是空的，佛和魔又在哪裡安放呢？只是由於虛妄的情感分別，前世和後世都顯得孤單薄弱。在六道中不停地輪迴，所造的業力無法消除。所以才會在生死中流浪，都是由於橫生枝節的謀劃。身體本來就是虛無不實的，返回本源是誰在斟酌呢？有和無，我自己能夠決定，不需要用妄心來卜算。眾生的身體如同太虛空，煩惱又在哪裡安放呢？只要沒有一切的希求，煩惱自然就會消散。 可笑眾生愚蠢，各自執著于不同的見解。只想從別人那裡得到餅，卻不明白要反過來觀察自己的面目。面目是正邪的根本，由人造作，千變萬化。所需要的可以任意縱橫，不需要偏頗地沉溺於愛戀。沒有執著就是解脫，有所求就會遭到羅網的束縛。慈悲心一

【English Translation】 English version: Sweating from a fever, don't speak of this before the unwise, or it will shatter your body into stardust. I tell you, sentient beings, the direct path: it is either existence or non-existence; it is either non-existence or not non-existence. Non-existence and not non-existence are not two. Why discuss emptiness in relation to existence? Existence and non-existence are names established by the deluded mind. Once broken, neither remains. These two names are created by your emotions. Without emotions is the original Suchness (Tathata). If you seek the Buddha with emotions, it's like netting fish on a mountain, a futile effort. How many waste their efforts! If you don't understand that mind is Buddha, it's like riding a donkey searching for a donkey. Neither hate nor love anything; this affliction must be removed. To remove it, you must remove attachment to the body. Removing attachment to the body, there is no Buddha, no cause. With no Buddha, no cause to be obtained, naturally there is no Dharma, no person. The Great Way cannot be attained through practice. Saying 'practice' is only for the foolish. Understanding the principle, then looking back at practice, one realizes it was a waste of effort. Without realizing the great principle of perfect understanding, one needs words and actions to support each other. Do not cling to others' knowledge and understanding. Returning the light to the origin, there is originally nothing. Who can understand this saying? I teach you to seek within yourself. See your past transgressions and remove the sores of the five desires. Liberation is carefree and at ease, freely selling elegance everywhere. Who is the one who sincerely wants to buy? They too can be carefree like me. Seeing inward, seeing outward, all is evil. The Buddha path and the demon path are both wrong. Being deluded by these two realms, one immediately dislikes suffering and seeks pleasure. If one realizes that the essence of birth and death is empty, where can Buddha and demons be placed? It is only due to deluded emotional distinctions that the past life and future life seem lonely and weak. Reincarnating in the six realms without stopping, the karma created cannot be removed. Therefore, one wanders in birth and death, all due to contrived plans. The body is inherently empty and unreal. Who is considering returning to the origin? Existence and non-existence, I can determine myself, without relying on deluded calculations. The bodies of sentient beings are like the great void. Where can afflictions be placed? As long as there is no seeking, afflictions will naturally dissipate. Laughable are foolish sentient beings, each clinging to different views. They only want to seek cakes from others, not understanding to look back at their own faces. The face is the root of right and wrong, created by people, changing in countless ways. What is needed can be done freely, without biased indulgence in love. Non-attachment is liberation; seeking leads to entanglement in nets. A compassionate mind is one

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切平等。真即菩提自現。若懷彼我二心。對面不見佛面。

世間幾許癡人。將道復欲求道。廣尋諸義紛紜。自救己身不了。專尋他文亂說。自稱至理妙好。徒勞一生虛過。永劫沉淪生老。濁愛纏心不捨。清凈智心自惱。真如法界叢林。返生荊棘荒草。但執黃葉為金。不悟棄金求寶。所以失念狂走。強力裝持相好。口內誦經誦論。心裡尋常枯槁。一朝覺本心空。具足真如不少。聲聞心心斷惑。能斷之心是賊。賊賊遞相除遣。何時了本語默。口內誦經千卷。體上問經不識。不解佛法圓通。徒勞尋行數墨。頭陀阿練苦行。希望後身功德。希望即是隔聖。大道何由可得。譬如夢裡度河。船師度過河北。忽覺床上安眠。失卻度船軌則。船師及彼度人。兩個本不相識。眾生迷倒羈絆。往來三界疲極。覺悟生死如夢。一切求心自息。

悟解即是菩提。了本無有階梯。堪嘆凡夫傴僂。八十不能跋蹄。徒勞一生虛過。不覺日月遷移。向上看他師口。恰似失奶孩兒。道俗崢嶸集聚。終日聽他死語。不觀己身無常。心行貪如狼虎。堪嗟二乘狹劣。要須摧伏六府。不食酒肉五辛。邪眼看他飲咀。更有邪行猖狂。修氣不食鹽醋。若悟上乘至真。不假分別男女。

寶誌和尚十二時頌

平旦寅。狂機內有道人身。窮苦已經無

量劫。不信常擎如意珍。若捉物入迷津。但有纖豪即是塵。不住舊時無相貌。外求知識也非真。

日出卯。用處不須生善巧。縱使神光照有無。起意便遭魔事撓。若施功終不了。日夜被他人我拗。不用安排只么從。何曾心地生煩惱。

食時辰。無明本是釋迦身。坐臥不知元是道。只么忙忙受苦辛。認聲色覓疏親。只是他家染污人。若擬將心求佛道。問取虛空始出塵。

禺中巳。未了之人教不至。假饒通達祖師言。莫向心頭安了義。只守玄沒文字。認著依前還不是。暫時自肯不追尋。曠劫不遭魔境使。

日南午。四大身中無價寶。陽焰空華不肯拋。作意修行轉辛苦。不曾迷莫求悟。任爾朝陽幾回暮。有相身中無相身。無明路上無生路。

日昳未。心地何曾安了義。他家文字沒親疏。莫起工夫求的意。任縱橫絕忌諱。長在人間不居世。運用不離聲色中。歷劫何曾暫拋棄。

晡時申。學道先須不厭貧。有相本來權積聚。無形何用要安真。作凈潔卻勞神。莫認愚癡作近鄰。言下不求無處所。暫時喚作出家人。

日入酉。虛幻聲音終不久。禪悅珍羞尚不餮。誰能更飲無明酒。沒可拋無物守。蕩蕩逍遙不曾有。縱爾多聞達古今。也是癡狂外邊走。

黃昏戌。狂子興功投暗室。假

【現代漢語翻譯】 現代漢語譯本 量劫（漫長的時間單位）。不相信自己本具的如意珍寶。如果執著于外物，就會陷入迷惑的泥潭。只要有一絲一毫的執著，那就是塵埃。不要執著於過去沒有形相的本體。向外尋求知識也不是真理。

日出卯時。運用時不需耍弄小聰明。縱然神光照亮有和無，一起心動念就會遭到邪魔干擾。如果刻意施功，終究不能了悟。日日夜夜被他人和自我所束縛。不用刻意安排，只需順其自然。何曾讓心地生起煩惱？

食時辰時。無明（ignorance）的本體就是釋迦牟尼佛的身。坐著或躺著都不知道原本就是道，只是忙忙碌碌地承受痛苦。在聲色中尋找親疏遠近，只是被他人所污染的人。如果想要用心來尋求佛道，先問問虛空從哪裡生出塵埃。

禺中巳時。沒有了悟的人，教導也無法到達。即使通達了祖師的言語，也不要在心中安立了義（究竟的意義）。只需守護玄妙，不執著于文字。如果執著，依舊不是真理。暫時肯定自己，不去追尋，曠劫（極長的時間）也不會遭遇魔境的侵擾。

日南午時。四大（地、水、火、風）之身中蘊藏著無價之寶。不要拋棄陽焰空華（虛幻不實的事物），如果刻意修行，反而更加辛苦。沒有迷惑，就不要尋求開悟。任憑朝陽幾度升落。有形之身中蘊藏著無形之身，在無明之路上沒有生路。

日昳未時。心地何曾安立了義？他人的文字沒有親疏之分。不要刻意用功夫去尋求意義。任憑縱橫自在，沒有禁忌。長久地生活在人間，卻不執著於世俗。在運用中不離聲色，經歷漫長的時間，何曾暫時拋棄？

晡時申時。學道首先要不怕貧窮。有形的本來是權宜的積聚，無形的又何必刻意安立真實？刻意追求清凈反而勞神。不要把愚癡當作近鄰。在言語之下不尋求任何處所，暫時稱作『出家人』。

日入酉時。虛幻的聲音終究不會長久。禪悅的珍饈尚且不貪戀，誰又能再飲無明之酒？沒有什麼可以拋棄，也沒有什麼可以守護。坦蕩逍遙，本來就不曾存在。縱然你博學多聞，通達古今，也是癡狂地在外面奔走。

黃昏戌時。瘋狂的人努力在黑暗的房間里投擲東西。

【English Translation】 English version Kalpas (immeasurable eons). Do not believe in the wish-fulfilling jewel that you inherently possess. If you grasp at external objects, you will fall into the mire of delusion. As long as there is even a hair's breadth of attachment, that is dust. Do not dwell on the formless appearance of the past. Seeking knowledge externally is also not the truth.

Sunrise at Mao (5-7 AM). When using it, there is no need to be clever. Even if the divine light illuminates existence and non-existence, the arising of thoughts will be disturbed by demonic affairs. If you deliberately exert effort, you will ultimately not be able to understand. Day and night you are bound by others and yourself. There is no need to deliberately arrange, just follow naturally. When has the mind ever given rise to煩惱 (afflictions)?

Mealtime at Chen (7-9 AM). Ignorance (無明) is originally the body of Shakyamuni Buddha (釋迦牟尼佛). Sitting or lying down without knowing is originally the Tao (道), just busily enduring suffering. Seeking intimacy and distance in sounds and sights is just being defiled by others. If you intend to seek the Buddha-way (佛道) with your mind, ask the void where the dust originates.

Yuzhong at Si (9-11 AM). Those who have not understood cannot be reached by teaching. Even if you are well-versed in the words of the Patriarchs (祖師), do not establish ultimate meanings (了義) in your mind. Just guard the mysterious, without clinging to words. If you cling, it is still not the truth. Temporarily affirm yourself and do not pursue, and you will not encounter demonic realms for countless eons (曠劫).

Midday at Wu (11 AM-1 PM). Within the four great elements (四大 - earth, water, fire, wind) of the body is a priceless treasure. Do not discard the mirage-like empty flowers (陽焰空華). If you deliberately cultivate, you will only suffer more. If you are not deluded, do not seek enlightenment. Let the morning sun rise and set many times. Within the formful body is the formless body, and on the path of ignorance there is no path of birth.

Late afternoon at Wei (1-3 PM). Has the mind ever established ultimate meanings? The words of others have no intimacy or distance. Do not deliberately exert effort to seek meaning. Let it be free and unrestrained, without taboos. Live in the human world for a long time, but do not dwell in the world. In application, do not leave sounds and sights, and through countless eons, have you ever temporarily abandoned it?

Late afternoon at Shen (3-5 PM). To study the Tao (學道), one must first not be afraid of poverty. The formful is originally a provisional accumulation, so why deliberately establish truth in the formless? Deliberately seeking purity is exhausting. Do not regard ignorance as a close neighbor. Beneath words, do not seek any place, and temporarily call it a 'renunciate' (出家人).

Sunset at You (5-7 PM). Illusory sounds will not last long. Even the precious delicacies of禪悅 (dhyana-joy) are not craved, so who can drink the wine of ignorance (無明) again? There is nothing to discard and nothing to guard. Vast and free, it has never existed. Even if you are learned and versed in the past and present, you are still foolishly running outside.

Dusk at Xu (7-9 PM). A madman exerts effort to throw things in a dark room.

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使心通無量時。歷劫何曾異今日。擬商量卻啾唧。轉使心頭黑如漆。晝夜舒光照有無。癡人喚作波羅蜜。

人定亥。勇猛精進成懈怠。不起纖豪修學心。無相光中常自在。超釋迦越祖代。心有微塵還窒閡。廓然無事頓清閑。他家自有通人愛。

夜半子。心住無生即生死。生死何曾屬有無。用時便用沒文字。祖師言外邊事。識取起時還不是。作意搜求實沒蹤。生死魔來任相試。

雞鳴丑。一顆圓珠明已久。內外接尋覓總無。境上施為渾大有。不見頭又無手。世界壞時渠不朽。未了之人聽一言。只遮如今誰動口。

志公和尚十四科頌

菩提煩惱不二

眾生不解修道。便欲斷除煩惱。煩惱本來空寂。將道更欲覓道。一念之心即是。何須別處尋討。大道曉在目前。迷倒愚人不了。佛性天真自然。亦無因緣修造。不識三毒虛假。妄執浮沉生老。昔時迷日(一作未)為晚。今日始覺非早。

持犯不二

丈夫運用無礙。不為戒律所制。持犯本自無生。愚人被他禁系。智者造作皆空。聲聞觸途為滯。大士肉眼圓通。二乘天眼有翳。空中妄執有無。不達色心無礙。菩薩與俗同居。清凈曾無染世。愚人貪著涅槃。智者生死實際。法性空無言說。緣起略無人子(一本作為茲偈)。百歲無智

【現代漢語翻譯】 現代漢語譯本 使心通達無量的時候，經歷無數劫也和今天沒有差別。想要商量討論，卻反而變得侷促不安。反而使心中一片黑暗，如同黑漆一般。晝夜都舒展光明，照耀有和無。愚癡的人卻把它叫做波羅蜜（Paramita，到彼岸）。

人定亥時。勇猛精進反而變成懈怠。不生起絲毫修學之心，在無相的光明中常常自在。超越釋迦（Sakyamuni，能仁）超越祖師世代。心中有一點點微塵還會被阻礙。廓然無事，頓時清閑。他家自有通達之人喜愛。

夜半子時。心安住于無生，即是生死。生死哪裡屬於有無？用的時候就用，沒有文字。祖師言語之外的事情。認識到生起的時候還不是。刻意搜尋實在沒有軌跡。生死之魔來臨，任憑它來試探。

雞鳴丑時。一顆圓珠明亮已經很久了。內外尋找都找不到，在境界上施為，完全是大有作為。看不見頭又沒有手。世界壞滅的時候它也不會朽壞。沒有明白的人聽我說一句，就只說現在是誰在動口？

志公和尚十四科頌

菩提煩惱不二

眾生不明白修道，就想要斷除煩惱。煩惱本來就是空寂的，拿著道反而想要尋找道。一念之心就是道，何須在別處尋找。大道就在眼前，迷惑顛倒的愚人不明白。佛性天真自然，也沒有因緣修造。不認識三毒（貪嗔癡）是虛假的，妄自執著，浮沉于生死。過去迷戀太陽，以為已經晚了，今天才覺得其實並不早。

持犯不二

大丈夫運用自如，不被戒律所限制。持戒和犯戒本來就沒有生。愚人被戒律所禁錮。智者所作所為都是空。聲聞（Sravaka，小乘修行者）處處受阻礙。大士（Mahasattva，大菩薩）用肉眼就能圓滿通達，二乘（聲聞和緣覺）的天眼卻有遮蔽。在空中妄自執著有和無，不明白色和心沒有阻礙。菩薩和世俗之人同住，清凈從來沒有被世俗所污染。愚人貪戀執著涅槃（Nirvana，寂滅），智者明白生死就是實際。法性空寂沒有言語可以表達，緣起大概沒有人知道這首偈子的含義。一百歲也沒有智慧。

【English Translation】 English version When the mind attains boundless understanding, countless kalpas (aeons) are no different from today. Attempting to discuss it only leads to unease. Instead, the mind becomes as dark as lacquer. Day and night, it radiates light, illuminating existence and non-existence. Foolish people call it Paramita (to the other shore).

At the hour of Hai (around 10 PM), vigorous effort turns into laziness. Not a single thought of cultivation arises; in the light of no-form, one is always at ease. Transcending Sakyamuni (the able one) and generations of patriarchs. A speck of dust in the mind still obstructs. Vast and without incident, one is instantly at leisure. Others naturally love those who are enlightened.

At midnight, the hour of Zi (around 12 AM), the mind abiding in non-birth is precisely birth and death. Birth and death never belong to existence or non-existence. When using it, just use it, without words. Matters beyond the words of the patriarchs. Recognizing when it arises, it is still not it. Intentionally searching yields no trace. Let the demons of birth and death come and test as they please.

At the hour of Chou (around 2 AM), when the rooster crows, a round pearl has been bright for a long time. Searching inside and out, one cannot find it; acting on the realm, it is entirely present. Cannot see the head, nor does it have hands. When the world is destroyed, it will not decay. Those who have not understood, listen to a word: just who is moving their mouth right now?

Fourteen Verses by Venerable Zhi Gong

Bodhi and Affliction are Non-Dual

Sentient beings do not understand cultivating the Way, and want to eliminate afflictions. Afflictions are originally empty and still; holding onto the Way, they want to seek the Way. A single thought is the Way; why seek it elsewhere? The Great Way is clear before one's eyes; deluded fools do not understand. Buddha-nature is naturally genuine; it is not created by causes and conditions. Not recognizing the three poisons (greed, hatred, delusion) as false, they vainly cling, floating and sinking in birth and old age. In the past, mistaking the sun for late, today they realize it is not early.

Adherence and Violation are Non-Dual

A great person acts without obstruction, not bound by precepts. Adherence and violation are originally unborn. Fools are imprisoned by them. The actions of the wise are all empty. Sravakas (hearers) are obstructed at every turn. A Mahasattva (great being) has perfect vision with the physical eye; the two vehicles (Sravakas and Pratyekabuddhas) have clouded heavenly eyes. Vainly clinging to existence and non-existence in emptiness, they do not understand that form and mind are without obstruction. A Bodhisattva lives among the laity, pure and never tainted by the world. Fools crave Nirvana (extinction); the wise understand that birth and death are reality. The nature of Dharma is empty and cannot be expressed in words; the arising of conditions is probably unknown to anyone in this verse. A hundred years without wisdom.

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小兒。小兒有智百歲。

佛與眾生不二

眾生與佛無殊。大智不異於愚。何須向外求寶。身田自有明珠。正道邪道不二。了知凡聖同途。迷悟本無差別。涅槃生死一如。究竟攀緣空寂。惟求意想清虛。無有一法可得。翛然自入無餘。

事理不二

心王自在翛然。法性本無十纏。一切無非佛事。何須攝念坐禪。妄想本來空寂。不用斷除攀緣。智者無心可得。自然無爭無喧。不識無為大道。何時得證幽玄。佛與眾生一種。眾生即是世尊。凡夫妄生分別。無中執有迷奔。了達貪瞋空寂。何處不是真門。

靜亂不二

聲聞厭諠求靜。猶如棄面求餅。餅即從來是面。造作隨人百變。煩惱即是菩提。無心即是無境。生死不異涅槃。貪瞋如焰如影。智者無心求佛。愚人執邪執正。徒勞空過一生。不見如來妙頂。了達淫慾性空。鑊湯爐炭自冷。

善惡不二

我自身心快樂。翛然無善無惡。法身自在無方觸目無非正覺。六塵本來空寂。凡夫妄生執著。涅槃生死平等。四海阿誰厚薄。無為大道自然。不用將心畫度。菩薩散誕靈通。所作常含妙覺。聲聞執法坐禪。如蠶吐絲自縛。法性本來圓明。病癒何須執藥。了知諸法平等。翛然清虛快樂。

色空不二

法性本無青黃。眾生

【現代漢語翻譯】 現代漢語譯本 小孩子啊，即使是小孩子，如果具有智慧，也像百歲老人一樣。

佛與眾生沒有分別

眾生與佛之間沒有差別。大智慧與愚笨沒有不同。何必向外尋求珍寶？自身這塊心田里自有光明的寶珠。正道與邪道沒有分別。瞭解通透了，就知道凡人與聖人走的是同一條路。迷惑與覺悟本來就沒有差別。涅槃與生死是一樣的。最終的攀緣都是空虛寂靜的，只求思想意念清凈虛無。沒有一法可以得到，自然而然地進入無餘涅槃的境界。

事相與道理沒有分別

心王自在而無拘無束，法性本來就沒有十種纏縛。一切無不是佛事，何必收攝念頭去坐禪？妄想本來就是空虛寂靜的，不用斷除攀緣。有智慧的人心中無所求，自然就沒有爭執和喧鬧。不認識無為的大道，什麼時候才能證得幽深玄妙的境界？佛與眾生本為一體，眾生就是世尊。凡夫妄生分別心，在虛無中執著有，迷惑奔波。瞭解通達了貪婪和嗔恨的空寂，哪裡不是真正的解脫之門？

靜與亂沒有分別

聲聞乘修行者厭惡喧鬧而尋求安靜，就像丟棄麵粉卻想尋找麵餅一樣。麵餅本來就是麵粉做的，製作成什麼樣子隨人變化。煩惱就是菩提，無心就是無境。生死與涅槃沒有不同，貪婪和嗔恨就像火焰和影子一樣。有智慧的人不會刻意求佛，愚笨的人卻執著于邪與正。白白地浪費一生，也見不到如來的妙頂。瞭解通達了淫慾的本性是空，那麼鑊湯爐炭自然就冷卻了。

善與惡沒有分別

我自身心快樂，無拘無束，沒有善也沒有惡。法身自在，沒有方位，所見所觸無不是正覺。六塵本來就是空虛寂靜的，凡夫妄生執著。涅槃與生死是平等的，四海之內，誰厚誰薄呢？無為的大道是自然而然的，不用用心去揣測。菩薩灑脫而靈通，所作所為常常包含著微妙的覺悟。聲聞乘修行者執著於法而坐禪，就像蠶吐絲把自己束縛起來一樣。法性本來就是圓滿光明的，病好了，何必還執著于藥物呢？瞭解通達了諸法平等，自然就清凈虛無，快樂自在。

色與空沒有分別

法性本來就沒有青黃之分，眾生

【English Translation】 English version Child, a child with wisdom is like a hundred-year-old.

Buddha and sentient beings are not two.

Sentient beings and Buddha are not different. Great wisdom is not different from foolishness. Why seek treasures externally? The field of one's own body has a bright pearl. The right path and the wrong path are not two. Understanding this, one knows that ordinary people and sages travel the same path. Delusion and enlightenment are fundamentally not different. Nirvana and Samsara are one and the same. Ultimately, clinging is empty and still. Only seek purity and emptiness of thought. There is not a single dharma to be obtained. Naturally, one enters Nirvana without remainder.

Affairs and principles are not two.

The mind-king is free and unrestrained. The Dharma-nature originally has no ten entanglements. Everything is nothing but Buddha-work. Why need to collect thoughts and sit in meditation? Delusions are originally empty and still. There is no need to cut off clinging. The wise have no mind to obtain. Naturally, there is no strife or clamor. Not recognizing the unconditioned Great Path, when will one attain the profound mystery? Buddha and sentient beings are one kind. Sentient beings are the World-Honored One. Ordinary people falsely give rise to distinctions. Clinging to existence in non-existence, they run astray in delusion. Understanding the emptiness and stillness of greed and anger, where is not the true gate?

Quiet and chaos are not two.

Śrāvakas (Hearers) detest noise and seek quiet, like abandoning flour to seek cakes. Cakes have always been made of flour. Their creation changes according to people's desires. Afflictions are Bodhi. No-mind is no-realm. Samsara is not different from Nirvana. Greed and anger are like flames and shadows. The wise do not seek the Buddha with the mind. Fools cling to the wrong and the right. They waste their lives in vain, not seeing the wondrous crown of the Tathāgata (Thus Come One). Understanding that the nature of lust is empty, the caldron and charcoal fire will naturally cool.

Good and evil are not two.

My own body and mind are happy, free and without good or evil. The Dharma-body is free and without direction. Everything seen and touched is nothing but Right Awakening. The six dusts are originally empty and still. Ordinary people falsely give rise to clinging. Nirvana and Samsara are equal. In all the world, who is thick and who is thin? The unconditioned Great Path is natural. There is no need to use the mind to measure it. Bodhisattvas (Enlightening Beings) are unrestrained and spiritually penetrating. Their actions always contain wondrous awakening. Śrāvakas cling to the Dharma and sit in meditation, like silkworms spinning silk and binding themselves. The Dharma-nature is originally complete and bright. When the illness is cured, why cling to the medicine? Understanding that all dharmas are equal, one is naturally pure, empty, and happy.

Form and emptiness are not two.

The Dharma-nature originally has no blue or yellow. Sentient beings

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謾造文章。吾我說他止觀。自意擾擾顛狂。不識圓通妙理。何時得會真常。自疾不能治療。卻教他人藥方。外看將為是善。心內猶若豺狼。愚人畏其地獄。智者不異天堂。對境心常不起。舉足皆是道場。佛與眾生不二。眾生自作分張。若欲除卻三毒。迢迢不離災殃。智者知心是佛。愚人樂往西方。

生死不二

世間諸法如幻。生死猶若雷電。法身自在圓通。出入山河無間。顛倒妄想本空。般若無迷無亂。三毒本自解脫。何須攝念禪觀。只為愚人不了。從他戒律決斷。不識寂滅真如。何時得登彼岸。智者無惡可斷。運用隨心合散。法性本來空寂。不為生死所絆。若欲斷除煩惱。此是無明癡漢。煩惱即是菩提。何用別求禪觀。實際無佛無魔。心體無形無段。

斷除不二

丈夫運用堂堂。逍遙自在無妨。一切不能為害。堅固猶若金剛。不著二邊中道。翛然非斷非常。五欲貪瞋是佛。地獄不異天堂。愚人妄生分別。流浪生死猖狂。智者達色無礙。聲聞無不恛惶。法性本無瑕翳。眾生妄執青黃。如來引接迷愚。或說地獄天堂。彌勒身中自有。何須別處思量。棄卻真如佛像。此人即是顛狂。聲聞心中不了。唯只趁逐言章。言章本非真道。轉加鬥爭剛強。心裡蚖蛇蝮蝎。螫著便即遭傷。不解文中取義。何時

【現代漢語翻譯】 現代漢語譯本

胡亂編造文章。我說他修習止觀，卻自以為是，心神擾亂，顛倒瘋狂。不認識圓融通達的微妙真理，何時才能領會真常的境界？自己的疾病都無法醫治，卻教別人開藥方。從外表看好像是行善，內心卻像豺狼一樣兇狠。愚笨的人畏懼地獄，有智慧的人認為地獄與天堂沒有區別。面對外境內心不起波瀾，舉手投足都是道場。佛與眾生本來沒有分別，是眾生自己妄自分別。如果想要去除貪嗔癡三毒，要知道解脫之道並不遠離這些煩惱。有智慧的人明白心就是佛，愚笨的人卻一心向往西方極樂世界。

生死不二

世間一切諸法都如夢幻泡影，生死就像雷電一樣迅速。法身自在圓融通達，出入山河之間沒有阻礙。顛倒妄想本來就是空無，般若智慧中沒有迷惑和混亂。貪嗔癡三毒本來就是解脫的，何必執著于攝心禪觀？只因爲愚笨的人不明白這個道理，所以才按照戒律來決斷是非。不認識寂滅真如的本性，何時才能登上解脫的彼岸？有智慧的人沒有惡可以斷除，運用自如，隨心而動。法性本來就是空寂的，不會被生死所束縛。如果想要斷除煩惱，這就是愚癡無明的表現。煩惱就是菩提，何必另外尋求禪觀？實際的真理中沒有佛也沒有魔，心的本體沒有形狀也沒有界限。

斷除不二

大丈夫運用自如，逍遙自在，沒有任何妨礙。一切都不能傷害他，他的心堅固得像金剛一樣。不執著于兩邊的極端，處於中道，既不是斷滅也不是永恒。五欲貪嗔就是佛性的顯現，地獄與天堂沒有區別。愚笨的人妄生分別，在生死輪迴中瘋狂流浪。有智慧的人通達色相的空性，沒有阻礙，即使是聲聞乘的修行者也會感到震驚。法性本來就沒有瑕疵，是眾生自己妄自執著于各種表象。如來爲了引導迷惑的愚人，有時會說地獄和天堂。彌勒佛就在我們自身之中，何必到別處去尋找？拋棄真如佛性，去追求外在的佛像，這個人就是顛倒瘋狂。聲聞乘的修行者心中不明白這個道理，只是一味地追逐文字言語。文字言語本來就不是真正的道，反而會增加爭鬥和剛強。心裡藏著蚖蛇蝮蝎，被它們蟄傷就會立刻遭受傷害。不理解文字中的真正含義，何時才能 English version

To fabricate writings is meaningless. I speak of him practicing 'śamatha-vipassanā' (止觀, calming and insight meditation), yet he is self-opinionated, his mind disturbed, inverted, and mad. Not recognizing the subtle truth of 'yuan tong' (圓通, perfect penetration), when will he attain the realm of 'zhen chang' (真常, true permanence)? Unable to cure his own illness, he teaches others prescriptions. Outwardly, it seems like doing good, but inwardly, he is like a jackal. The foolish fear hell, but the wise see no difference between hell and paradise. Facing external circumstances, the mind remains undisturbed; every step is a 'bodhimanda' (道場, place of enlightenment). Buddha and sentient beings are not different, but sentient beings create their own distinctions. If you want to eliminate the three poisons (greed, hatred, delusion), know that the path to liberation is not far from these afflictions. The wise understand that the mind is Buddha, but the foolish are fixated on going to the Western Pure Land.

Non-Duality of Life and Death

All phenomena in the world are like illusions; life and death are as swift as lightning. The 'dharmakāya' (法身, Dharma body) is free and perfectly penetrating, entering and exiting mountains and rivers without obstruction. Inverted delusions are fundamentally empty; 'prajna' (般若, wisdom) has no confusion or disorder. The three poisons are inherently liberated; why cling to mindfulness and meditation? It is only because the foolish do not understand this that they make judgments based on precepts. Not recognizing the true nature of 'nirvana' (寂滅, extinction) and 'tathata' (真如, suchness), when will they reach the other shore? The wise have no evil to eliminate, using their abilities freely and spontaneously. The nature of Dharma is originally empty and still, not bound by life and death. If you want to eliminate afflictions, this is a sign of ignorance and delusion. Afflictions are 'bodhi' (菩提, enlightenment); why seek meditation elsewhere? In reality, there is neither Buddha nor demon; the essence of the mind has no form or boundaries.

Non-Duality of Elimination

A great man acts freely and unrestrained, without hindrance. Nothing can harm him; his mind is as firm as 'vajra' (金剛, diamond). Not attached to the extremes of either side, he dwells in the Middle Way, neither annihilation nor permanence. The five desires and anger are manifestations of Buddha-nature; hell is no different from paradise. The foolish create false distinctions, wandering wildly in the cycle of birth and death. The wise understand the emptiness of form, without obstruction, even 'śrāvakas' (聲聞, disciples) are astonished. The nature of Dharma is originally without flaw or blemish; sentient beings falsely cling to appearances. 'Tathagata' (如來, Thus Come One) guides the deluded, sometimes speaking of hell and paradise. 'Maitreya' (彌勒, the future Buddha) is within oneself; why seek him elsewhere? Abandoning the true nature of Buddha and pursuing external images, this person is inverted and mad. 'Śrāvakas' do not understand this in their hearts, only chasing after words and doctrines. Words and doctrines are not the true path, but only increase conflict and stubbornness. The heart harbors vipers and scorpions, and being stung by them causes immediate harm. Not understanding the true meaning within the words, when will he

【English Translation】 Fabricating writings is meaningless. I speak of him practicing 'śamatha-vipassanā' (止觀, calming and insight meditation), yet he is self-opinionated, his mind disturbed, inverted, and mad. Not recognizing the subtle truth of 'yuan tong' (圓通, perfect penetration), when will he attain the realm of 'zhen chang' (真常, true permanence)? Unable to cure his own illness, he teaches others prescriptions. Outwardly, it seems like doing good, but inwardly, he is like a jackal. The foolish fear hell, but the wise see no difference between hell and paradise. Facing external circumstances, the mind remains undisturbed; every step is a 'bodhimanda' (道場, place of enlightenment). Buddha and sentient beings are not different, but sentient beings create their own distinctions. If you want to eliminate the three poisons (greed, hatred, delusion), know that the path to liberation is not far from these afflictions. The wise understand that the mind is Buddha, but the foolish are fixated on going to the Western Pure Land. Non-Duality of Life and Death All phenomena in the world are like illusions; life and death are as swift as lightning. The 'dharmakāya' (法身, Dharma body) is free and perfectly penetrating, entering and exiting mountains and rivers without obstruction. Inverted delusions are fundamentally empty; 'prajna' (般若, wisdom) has no confusion or disorder. The three poisons are inherently liberated; why cling to mindfulness and meditation? It is only because the foolish do not understand this that they make judgments based on precepts. Not recognizing the true nature of 'nirvana' (寂滅, extinction) and 'tathata' (真如, suchness), when will they reach the other shore? The wise have no evil to eliminate, using their abilities freely and spontaneously. The nature of Dharma is originally empty and still, not bound by life and death. If you want to eliminate afflictions, this is a sign of ignorance and delusion. Afflictions are 'bodhi' (菩提, enlightenment); why seek meditation elsewhere? In reality, there is neither Buddha nor demon; the essence of the mind has no form or boundaries. Non-Duality of Elimination A great man acts freely and unrestrained, without hindrance. Nothing can harm him; his mind is as firm as 'vajra' (金剛, diamond). Not attached to the extremes of either side, he dwells in the Middle Way, neither annihilation nor permanence. The five desires and anger are manifestations of Buddha-nature; hell is no different from paradise. The foolish create false distinctions, wandering wildly in the cycle of birth and death. The wise understand the emptiness of form, without obstruction, even 'śrāvakas' (聲聞, disciples) are astonished. The nature of Dharma is originally without flaw or blemish; sentient beings falsely cling to appearances. 'Tathagata' (如來, Thus Come One) guides the deluded, sometimes speaking of hell and paradise. 'Maitreya' (彌勒, the future Buddha) is within oneself; why seek him elsewhere? Abandoning the true nature of Buddha and pursuing external images, this person is inverted and mad. 'Śrāvakas' do not understand this in their hearts, only chasing after words and doctrines. Words and doctrines are not the true path, but only increase conflict and stubbornness. The heart harbors vipers and scorpions, and being stung by them causes immediate harm. Not understanding the true meaning within the words, when will he

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得會真常。死入無間地獄。神識枉受災殃。

真俗不二

法師說法極好。心中不離煩惱。口談文字化他。轉更增他生老。真妄本來不二。凡夫棄妄覓道。四眾雲集聽講。高座論義浩浩。南座北座相爭。四眾為言為好。雖然口談甘露。心裡尋常枯燥。自己元無一錢。日夜數他珍寶。恰似無智愚人。棄卻真金擔草。心中三毒不捨。未審何時得道。

解縛不二

律師持律自縛。自縛亦能縛他。外作威儀恬靜。心內恰似洪波。不駕生死船筏。如何度得愛河。不解真宗正理。邪見言辭繁多。有二比丘犯律。便卻往問優波。優波依律說罪。轉增比丘網羅。方丈室中居士。維摩便即來訶。優波默然無對。凈名說法無過。而彼戒性如空。不在內外娑婆。勸除生滅不肯。忽悟還同釋迦。

境照不二

禪師體離無明。煩惱從何處生。地獄天堂一相。涅槃生死空名。亦無貪瞋可斷。亦無佛道可成。眾生與佛平等。自然聖智惺惺。不為六塵所梁。句句獨契無生。正覺一念玄解。三世坦然皆平。非法非律自制。翛然真入圓成。絕此四句百非。如空無作無依。

運用無礙

我今滔滔自在。不羨公王卿宰。四時猶若金剛。苦樂心常不改。法寶喻于須彌。智慧廣于江海。不為八風所牽。亦無精進懈怠

【現代漢語翻譯】 現代漢語譯本 獲得虛妄的真常之見，死後墮入無間地獄（Avīci hell，佛教中最底層的地獄），神識徒勞地遭受災難。

真俗不二

法師說法雖然極好，心中卻不離煩惱。口中談論文字以教化他人，反而更加增長他人的生老病死。真與妄本來就是不二的，凡夫卻拋棄虛妄去尋求真道。四眾弟子云集聽講，在高座上辯論義理，聲勢浩大。南座和北座相互爭論，四眾弟子為言辭的好壞而爭執。雖然口中談論甘露（Amrita，不死之藥），心裡卻常常感到枯燥。自己本來就沒有一文錢，卻日夜數著他人的珍寶。恰似沒有智慧的愚人，拋棄真金卻揹著草。心中貪、嗔、癡三毒不捨棄，不知道什麼時候才能得道。

解縛不二

律師持守戒律，卻把自己束縛住了，自己被束縛也能束縛他人。外表裝作威儀恬靜，內心卻恰似洶涌的波濤。不駕馭生死之船筏，如何才能渡過愛河？不理解真宗的正理，邪見言辭繁多。有兩位比丘（Bhiksu，佛教出家男眾）犯了戒律，便去請問優波（Upali，佛陀十大弟子之一，持戒第一）。優波依照戒律說他們的罪過，反而更加增加了比丘的羅網。方丈室中的居士（Upasaka，在家修行的佛教男眾），維摩詰（Vimalakirti，著名在家菩薩）便來呵斥。優波默然無對，維摩詰說法沒有過失。而那戒的體性如同虛空，不在內外娑婆（Saha，指我們所居住的這個世界）。勸人去除生滅卻不肯，忽然醒悟還如同釋迦（Sakya，釋迦牟尼佛）。

境照不二

禪師體悟到遠離無明（Avidya，佛教指對事物真相的迷惑），煩惱從哪裡產生？地獄和天堂的體性是一樣的，涅槃（Nirvana，佛教指解脫）和生死都是空名。也沒有貪瞋可以斷除，也沒有佛道可以成就。眾生與佛是平等的，自然具有聖人的智慧。不被六塵（指色、聲、香、味、觸、法六種外境）所牽累，句句都獨自契合無生。正覺的念頭一旦玄妙地理解，過去、現在、未來三世都坦然平坦。不被法和律所限制，自由自在地真正進入圓滿成就。斷絕這四句百非，如虛空般無所作為，無所依賴。

運用無礙

我現在滔滔自在，不羨慕公王卿宰。四季流轉猶如金剛，苦樂的心境常常不變。佛法珍寶比喻為須彌山（Sumeru，佛教中的聖山），智慧比江海還要廣闊。不被八風（利、衰、毀、譽、稱、譏、苦、樂）所牽動，也沒有精進和懈怠。

【English Translation】 English version Obtaining a false perception of true permanence leads to death and entry into the Avīci hell (the lowest level of hell in Buddhism), where the spirit vainly suffers calamity.

Non-Duality of Truth and Convention

The Dharma master's teachings are excellent, yet his heart is not free from afflictions. He speaks of words to transform others, but only increases their birth, old age, sickness, and death. Truth and delusion are inherently non-dual, but ordinary people abandon delusion to seek the Way. The four assemblies gather to listen to the teachings, and debate the meaning from the high seat with great fervor. The south and north seats argue with each other, and the four assemblies dispute over the merits of the words. Although they speak of Amrita (the nectar of immortality), their hearts are often barren. They themselves have not a penny, yet they count the treasures of others day and night. It is like a foolish person without wisdom, abandoning true gold to carry grass. If the three poisons of greed, hatred, and delusion are not relinquished, when will one attain the Way?

Non-Duality of Liberation and Bondage

The Vinaya master binds himself with the precepts, and being bound himself, he can also bind others. Outwardly, he acts with dignified composure, but inwardly he is like a raging flood. Without piloting the boat of birth and death, how can one cross the river of love? Without understanding the true principles of the true sect, there are many words of heretical views. Two Bhiksus (Buddhist monks) violated the precepts, and went to ask Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts). Upali, according to the precepts, spoke of their offenses, but only increased the monks' entanglement. Vimalakirti (a famous lay Bodhisattva), a layman in the abbot's chamber, then came to rebuke him. Upali was silent and had no reply, Vimalakirti's teaching was without fault. And the nature of that precept is like space, not within or without the Saha world (the world we live in). He advises others to remove birth and death but is unwilling himself, but suddenly awakening, he is the same as Sakya (Sakyamuni Buddha).

Non-Duality of Object and Illumination

The Zen master embodies detachment from ignorance (Avidya, the Buddhist term for delusion about the true nature of things), so where do afflictions arise from? Hell and heaven are of the same nature, Nirvana (the Buddhist term for liberation) and birth and death are empty names. There is no greed or hatred to be cut off, and no Buddhahood to be attained. Sentient beings and Buddhas are equal, and naturally possess the wisdom of a sage. Not being swayed by the six dusts (the six sense objects: sight, sound, smell, taste, touch, and dharma), each phrase uniquely accords with non-birth. Once the thought of perfect enlightenment is mysteriously understood, the three times of past, present, and future are all openly level. Not restricted by Dharma or precepts, one freely and truly enters perfect accomplishment. Cutting off these four phrases and hundred negations, one is like space, without action and without reliance.

Unobstructed Functioning

I am now freely at ease, not envying dukes, kings, or ministers. The four seasons are like diamond, and my mind is constantly unchanged by suffering or joy. The Dharma treasure is likened to Mount Sumeru (the sacred mountain in Buddhism), and wisdom is broader than the rivers and seas. Not being moved by the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and joy), there is neither diligence nor laziness.

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。任性浮沉若顛。散誕縱橫自在。遮莫刀劍臨頭。我自安然不採。

迷悟不二

迷時以空為色。悟即以色為空。迷悟本無差別。色空究竟還同。愚人喚南作北。智者達無西東。欲覓如來妙理。常在一念之中。陽焰本非其水。渴鹿狂趁匆匆。自身虛假不實。將空更欲覓空。世人迷倒至甚。如犬吠雷叿叿。

歸宗至真禪師智常頌一首

歸宗事理絕。日輪正當午。自在如師子。不與物依怙。獨步四山頂。優遊三大路。欠呿飛禽墜。顰呻眾邪怖。機豎箭易及。影沒手難覆。施張若工伎。裁剪如尺度。巧鏤萬般名。歸宗還似土。語默音聲絕。旨妙情難措。棄個眼還聾。取個耳還瞽。一鏃破三關。分明箭後路。可憐大丈夫。先天為心祖(體字函涅槃經二十七卷真師子王晨朝出穴顰呻欠呿)。

香嚴襲燈大師智閑頌一十九首

授指

古人骨多靈異。賢子孫密安置。此一門成孝義。人未達莫差池。須志固遣狐疑。得安靜不傾危。向即遠求即離。取即急失即遲。無計校忘覺知。濁流識今古偽。一剎那通變異。嵯峨山石火氣。內里發焚巔𡻭。無遮欄燒海底。法網疏靈焰細。六月臥去衣被。蓋不得無假偽。達道人唱祖意。我師宗古來諱。唯此人善安置。足法財具慚愧。不虛施用處諦。有人問少呵

【現代漢語翻譯】 現代漢語譯本： 任性漂浮沉沒就像要跌倒一樣，放任不羈，縱橫馳騁，自由自在。哪怕刀劍架在脖子上，我也安然不動，不予理睬。

迷悟不二

迷惑時，把空看作色（rupa，物質現象）；覺悟時，就把色看作空。迷惑和覺悟本來沒有差別，色和空究竟來說還是一樣的。愚蠢的人把南叫做北，聰明的人明白沒有西東。想要尋找如來的微妙真理，常常就在一念之間。陽光下的水汽本來不是真的水，口渴的鹿卻瘋狂地追逐。自身虛假不實，還要用空去尋找空。世人迷惑顛倒到了極點，就像狗對著雷聲亂叫一樣。

歸宗至真禪師智常頌一首

歸宗的道理超越了事相和理性，就像太陽正當午。自在就像獅子一樣，不依靠任何事物。獨自走在四座山的山頂，悠閒地走在三條大道上。打哈欠能讓飛禽墜落，皺眉呻吟能讓各種邪惡感到恐懼。箭在弓上容易射中目標，影子消失了難以用手覆蓋。施展起來就像工匠的技藝，裁剪起來就像用尺子量過一樣。巧妙地雕刻出各種各樣的名稱，歸根結底還像泥土一樣。言語和沉默，聲音都消失了，精妙的道理難以用情感來表達。拋棄眼睛反而聾了，拿取耳朵反而瞎了。一箭射穿三道關卡，清楚地看到箭射出的路徑。可憐的大丈夫，先天就以心為祖（體字函《涅槃經》第二十七卷，真師子王早晨從洞穴出來，皺眉呻吟，打哈欠）。

香嚴襲燈大師智閑頌一十九首

授指

古人的骨頭大多具有靈異，賢能的子孫秘密地安置它們。這一門成就了孝義，人們沒有領悟就不要隨意猜測。必須意志堅定，消除狐疑，得到安靜就不會傾覆。面向它就遠離了，尋求它就離開了。拿取它就很快失去它就遲了。沒有辦法計算，忘記感覺和知覺。渾濁的河流認識到今古的虛假，一剎那間貫通變化。高聳的山石充滿火氣，內部燃燒焚燒山頂。沒有遮攔地燃燒海底，法網稀疏，靈焰細微。六月睡覺也要蓋著被子，遮蓋不住沒有虛假。通達道理的人唱出祖師的意旨，我的老師宗承古來的隱諱。只有這個人善於安置，具備充足的法財，感到慚愧。不虛假地施用，在恰當的地方。如果有人問少呵（指點）。

【English Translation】 English version: Letting go and drifting like falling, unrestrained and free. Even if swords are at my throat, I remain calm and unconcerned.

The Non-Duality of Delusion and Enlightenment In delusion, one sees emptiness as form (rupa, material phenomena); in enlightenment, one sees form as emptiness. Delusion and enlightenment are fundamentally no different; form and emptiness are ultimately the same. Fools call south north, while the wise understand there is no west or east. If you seek the wondrous truth of the Tathagata (如來，Tathagata), it is always within a single thought. The mirage is not real water, yet the thirsty deer frantically chase after it. The self is false and unreal, yet one uses emptiness to seek emptiness. People in the world are extremely deluded, like dogs barking at thunder.

A Gatha by Zen Master Zhichang of Guizong The principle of Guizong (歸宗) transcends phenomena and reason, like the sun at high noon. Being at ease is like a lion, not relying on anything. Walking alone on the peaks of the four mountains, leisurely walking on the three great roads. A yawn can cause birds to fall, a frown and groan can cause various evils to be afraid. An arrow on the bow is easy to hit the target, a shadow disappears and is difficult to cover with the hand. Displaying it is like the skill of a craftsman, cutting it is like measuring with a ruler. Skillfully carving all kinds of names, ultimately it is still like earth. Speech and silence, sounds disappear, the subtle principle is difficult to express with emotions. Abandoning the eyes becomes deaf, taking the ears becomes blind. One arrow pierces through three barriers, clearly seeing the path the arrow takes. Pitiful great person, innately taking the mind as the ancestor (referencing the Nirvana Sutra, volume 27, the true lion king comes out of the cave in the morning, frowning, groaning, and yawning).

Nineteen Gathas by Zen Master Zhixian of Xiangyan Giving Instruction The bones of the ancients mostly possess spiritual wonders, the virtuous descendants secretly place them. This gate achieves filial piety, people who have not understood should not guess arbitrarily. One must be firm in will, eliminate doubts, and remain calm without collapsing. Facing it is far away, seeking it is leaving. Taking it is quick, losing it is slow. There is no way to calculate, forget feeling and perception. The turbid river recognizes the falseness of the past and present, in an instant it penetrates and transforms. Towering mountains and rocks are full of fire, burning inside and incinerating the peaks. Burning the seabed without barriers, the Dharma net is sparse, the spiritual flames are subtle. Sleeping in June requires covering with a blanket, unable to cover without falseness. People who understand the principle sing the intention of the patriarch, my teacher inherits the ancient taboos. Only this person is good at placing, possessing sufficient Dharma wealth, feeling ashamed. Not falsely applying, in the appropriate place. If someone asks, 'A little bit!'

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氣。更審來說米貴。

最後語

有一語全規矩。休思惟不自許。路逢達道人。揚眉省來處。蹋不著多疑慮。卻思看帶伴侶。一生參學事無成。慇勤抱得旃檀樹。

暢玄與崔大夫

達人多隱顯。不定露形儀。語下不遺蹟。密密潛護持。動容揚古路。明妙乃方知。應物但施設。莫道不思議。

達道場與城陰行者

理奧絕思量。根尋徑路長。因茲知隔闊。無那被封疆。人生須特達。起坐覺馨香。清凈如來子。安然坐道場。

與薛判官

一滴滴水一焰焰火。飲水人醉向火人老。不飲不向無復安臥。拗折弓箭蹋倒射垛。若人要知先去鉤錐。人須問我我是阿誰。快道快道。

與臨濡縣行者

丈夫咄哉久被塵埋。我因今日得入山來。揚眉示我因茲眼開。老僧手風書處龍鍾。語下有意的出樊籠。

顯旨

思遠神儀奧。精虛履踐通。見聞離影像。密際語前蹤。得意塵中妙。投機露道容。藏明照警覺。肯可達真宗。

三句后意

書出語多虛。虛中帶有無。卻向書前會。放卻意中珠。

答鄭郎中問二首

語中埋跡聲前露容。即時妙會古人同風。響應機宜無自他宗。訶起騃蟒奮迅成龍。

語里埋筋骨。音聲染道容。即時才妙會。拍

【現代漢語翻譯】 現代漢語譯本 氣。更仔細來說，米價昂貴。

最後的話

有一句話完全符合規矩。不要思索，不要自以為是。路上遇到通達真理的人，揚起眉毛，省察自己來處。如果踩不實地，就會產生很多疑慮，反而想要尋找同伴。一生參禪學習卻一事無成，只是慇勤地抱著旃檀樹（candana tree，一種珍貴的香木）。

與暢玄和崔大夫

通達的人常常隱遁或顯現，不一定顯露形跡和威儀。言語之下不留下痕跡，秘密地潛藏和護持。一舉一動都展現古老的道路，明瞭微妙才能真正知曉。應物而施設，不要說不可思議。

與達道場和城陰行者

道理深奧，超越思量，追尋根源，道路漫長。因此知道彼此隔閡，無奈被疆界所限制。人生必須特別通達，起坐之間都感覺到馨香。清凈的如來之子（tathāgatagarbha，如來藏），安然地坐在道場。

與薛判官

一滴滴水就是一焰焰火。飲水的人沉醉，向火的人衰老。不飲水，不向火，就無法安穩休息。拗斷弓箭，踢倒箭靶。如果有人想要知道，先去掉鉤錐。人必須問我，我是誰？快說！快說！

與臨濡縣行者

大丈夫啊，長久被塵土埋沒。我因為今天才得以入山。揚眉向我示意，因此我眼界大開。老僧手有風疾，寫字龍鍾。言語之下，有心的人就能脫離樊籠。

顯旨

思慮深遠，神態莊嚴而奧妙，精神精純而虛靜，行為實踐通達。見聞超越影像，在隱秘之處追尋言語之前的軌跡。得意于塵世中的微妙，投合機緣而顯露道的容貌。藏起光明而照亮警覺，才能通達真宗。

三句后的意思

書寫出來的言語大多虛妄，虛妄之中帶有有和無。要在書寫之前領會，放下意念中的寶珠。

回答鄭郎中的提問（兩首）

言語中埋藏著軌跡，聲音之前顯露出容貌。即時巧妙地領會，與古人同一種風範。迴應順應時機，沒有自己和他人的宗派。呵斥喚醒愚蠢的蟒蛇，奮迅變化成龍。

言語里埋藏著筋骨，音聲染上了道的容貌。即時才能巧妙地領會，拍

【English Translation】 English version Qi (vital energy). To speak more precisely, rice is expensive.

Final Words

There is a saying that perfectly conforms to the rules. Do not contemplate, do not presume. If you meet a person who has attained the Dao (the Way) on the road, raise your eyebrows and examine where you come from. If you do not tread firmly, many doubts will arise, and you will want to seek companions. A lifetime of Chan (Zen) study is fruitless, only diligently embracing a candana tree (a precious fragrant wood).

To Chang Xuan and Grand Master Cui

Those who have attained the Dao often hide or reveal themselves, not necessarily showing their form and demeanor. Beneath their words, they leave no trace, secretly concealing and protecting. Every movement reveals the ancient path, and only by understanding the subtle can one truly know. Respond to things as they arise, do not say it is inconceivable.

To Da Daochang and the Practitioner of Chengyin

The principle is profound, beyond thought, tracing the root, the path is long. Therefore, know the separation, helplessly confined by boundaries. Life must be especially enlightened, feeling the fragrance in every movement. The pure Tathāgatagarbha (embryo of Buddhahood), sits peacefully in the Bodhimanda (place of enlightenment).

To Judge Xue

Each drop of water is a flame of fire. The one who drinks water becomes intoxicated, the one who faces the fire grows old. Not drinking water, not facing the fire, there is no peaceful rest. Break the bow and arrow, kick down the target. If someone wants to know, first remove the hook and awl. One must ask me, who am I? Speak quickly! Speak quickly!

To the Practitioner of Linru County

Oh, great man, long buried by dust. I was only able to enter the mountain today. Raising your eyebrows to show me, thus my eyes are opened. The old monk's hand has wind disease, writing is clumsy. Beneath the words, those with intention can escape the cage.

Manifesting the Essence

Thoughts are far-reaching, the demeanor is solemn and profound, the spirit is pure and still, the practice is thorough and penetrating. Seeing and hearing transcend images, tracing the traces before words in secret places. Take delight in the subtlety of the world, reveal the appearance of the Dao by seizing the opportunity. Hide the light and illuminate awareness, then you can reach the true essence.

The Meaning After Three Lines

The words written are mostly false, with being and non-being within the falseness. Understand before writing, let go of the pearl in your mind.

Answering Vice Minister Zheng's Questions (Two Poems)

Traces are buried in the words, the appearance is revealed before the sound. Immediately and subtly understand, sharing the same style as the ancients. Responding and adapting to the occasion, without self or other sects. Scold and awaken the foolish python, transforming swiftly into a dragon.

Bones are buried in the words, the sound is dyed with the appearance of the Dao. Only then can you subtly understand, clap

---

手趁乖龍。

譚道

的的無兼帶。獨運何依賴。路逢達道人。莫將語默對。

與學人玄機

妙旨迅速言說來遲。才隨語會迷卻神機。揚眉當問對面熙怡。是何境界同道方知。

明道

思思似有蹤。明明不知處。借問示宗賓。徐徐暗回顧。

玄旨

去去無標的。來來只么來。有人相借問。不語笑咍咍。

與鄧州行者

林下覺身愚。緣不帶心珠。開口無言說。筆頭無可書。人問香嚴旨。莫道在山居。

三跳后

三門前合掌。兩廊下行道。中庭上作舞。後門外搖頭。

上根

咄哉莫錯頓爾無覺。空處發言龍驚一著。小語呼召妙絕名貌。巍巍道流無可披剝。

破法身見

向上無父娘。向下無男女。獨自一個身。切須了卻去。聞我有此言。人人競來取。對他一句子。不話無言語。

獨腳

子啐母啄子覺無㲉。母子俱亡應緣不錯。同道唱和妙云獨腳。

洞山和尚良價頌一首

無心合道

道無心合人。人無心合道。欲識箇中意。一老一不老。

龍牙和尚居遁頌一十八首

龍牙山裡龍。形非世間色。世上畫龍人。巧巧描不得。唯有識龍人。一見便心息。

唯念門前樹。能容鳥

【現代漢語翻譯】 現代漢語譯本 手趁乖龍。

譚道

的的無兼帶。獨運何依賴。路逢達道人。莫將語默對。

與學人玄機

妙旨迅速言說來遲。才隨語會迷卻神機。揚眉當問對面熙怡。是何境界同道方知。

明道

思思似有蹤。明明不知處。借問示宗賓。徐徐暗回顧。

玄旨

去去無標的。來來只么來。有人相借問。不語笑咍咍。

與鄧州行者

林下覺身愚。緣不帶心珠。開口無言說。筆頭無可書。人問香嚴旨（Xiangyan's teaching）。莫道在山居。

三跳后

三門前合掌。兩廊下行道。中庭上作舞。後門外搖頭。

上根

咄哉莫錯頓爾無覺。空處發言龍驚一著。小語呼召妙絕名貌。巍巍道流無可披剝。

破法身見

向上無父娘。向下無男女。獨自一個身。切須了卻去。聞我有此言。人人競來取。對他一句子。不話無言語。

獨腳

子啐母啄子覺無㲉。母子俱亡應緣不錯。同道唱和妙云獨腳。

洞山和尚良價（Dongshan Liangjie）頌一首

無心合道

道無心合人。人無心合道。欲識箇中意。一老一不老。

龍牙和尚居遁（Longya Jujun）頌一十八首

龍牙山裡龍。形非世間色。世上畫龍人。巧巧描不得。唯有識龍人。一見便心息。

唯念門前樹。能容鳥

【English Translation】 English version Riding the Clever Dragon.

Tan Dao

Clearly without encumbrance. Solitary operation, what does it rely on? If you meet a person who has attained the Way on the road, do not respond with silence.

To a Student on Profound Mechanism

Subtle meaning is slow in coming when spoken quickly. Only following words obscures the divine mechanism. Raising eyebrows, ask the person facing you with joy, 'What is the realm that fellow practitioners know?'

Understanding the Way

Thoughts seem to have traces. Clearly, the place is unknown. Asking to be shown the host, slowly and subtly look back.

Profound Meaning

Going, going without a destination. Coming, coming just like this. If someone asks, I'll just smile silently.

To a Practitioner in Dengzhou

Realizing one's own foolishness in the forest. Karma does not carry the mind-pearl. Opening the mouth, there are no words to say. Nothing can be written with a pen. If people ask about Xiangyan's teaching (Xiangyan's teaching), don't say it's in the mountain dwelling.

After Three Jumps

Joining palms before the three gates. Walking the path under the two corridors. Dancing in the central courtyard. Shaking the head outside the back gate.

Superior Root

Alas, do not mistakenly stop, or you will have no awakening. Speaking in emptiness, the dragon is startled by a move. Whispering calls, wonderfully surpassing names and appearances. The majestic Daoist is beyond peeling away.

Breaking the Dharmakaya View

Above, there are no father or mother. Below, there are no sons or daughters. Alone, one single body. You must completely understand and finish it. Hearing me say this, everyone competes to take it. Facing him with a phrase, not speaking of no words.

One Leg

The chick pecks, the hen pecks, the chick awakens without error. Mother and child both gone, responding to conditions without mistake. Fellow practitioners sing in harmony, the wonderful cloud is one-legged.

A Verse by Monk Dongshan Liangjie (Dongshan Liangjie)

No-Mind United with the Way

The Way unites with people without mind. People unite with the Way without mind. If you want to know the meaning within, one is old and one is not old.

Eighteen Verses by Monk Longya Jujun (Longya Jujun)

The dragon in Mount Longya. Its form is not of the world. The world's dragon painters cannot skillfully depict it. Only those who know the dragon, their minds will be at peace upon seeing it.

I only think of the tree in front of the gate, which can accommodate birds.

---

泊飛。來者無心喚。騰身不慕歸。若人心似樹。與道不相違。

一得無心便道情。六門休歇不勞形。有緣不是余朋友。無用雙眉卻弟兄。

悟了還同未悟人。無心勝負自安神。從前古德稱貧道。向此門中有幾人。

學道先須有悟由。還如曾鬥快龍舟。雖然舊閣于空地。一度贏來方始休。

心空不及道空安。道與心空狀一般。參玄不是道空士。一乍相逢不易看。

自小從師學祖宗。閑華猶似纏人蜂。僧真不假居云外。得後知無色自空。

學道無端學畫龍。元來未得筆頭蹤。一朝體得真龍后。方覺從前枉用功。

成佛人希唸佛多。念來歲久卻成魔。君今欲得自成佛。無念之人不較多。

在夢那知夢是虛。覺來方覺夢中無。迷時恰是夢中事。悟后還同睡起夫。

學道蒙師詣卻閑。無中有路隱人間。饒君講得千經論。一句臨機下口難。

菩薩聲聞未盡空。人天來往訪真宗。爭如佛是無疑士。端坐無心只么通。

此生不息息何時。息在今生共要知。心息只緣無妄想。妄除心息是休時。

迷人未了勸盲聾。土上加泥更一重。悟人有意同迷意。只在迷中迷不逢。

夫人學道莫貪求。萬事無心道合頭。無心始體無心道。體得無心道亦休。

眉

【現代漢語翻譯】 現代漢語譯本 『泊飛』（指心念的停泊與飛揚）。來者無需刻意呼喚，騰身離去也不必留戀迴歸。如果人的心效能像樹木一樣紮根，就能與『道』（Dharma）不相違背。

一旦領悟了無心之境，便體會了『道情』（the sentiment of Dharma）。關閉六根之門，便不再為外物所勞形。有緣之人未必是我的朋友，無用之人卻如同我的兄弟。

開悟之後，與未開悟之人並無不同。無心於勝負，自然心神安寧。從前古德（ancient virtuous monks）都自稱為貧道，如今在這門中又有幾人能做到呢？

學道首先要有開悟的契機，就像曾經奮力爭奪的龍舟比賽。雖然舊時的樓閣已經空置，但只有贏得一次，才能真正放下。

心空不如道空更為安穩，道空與心空的狀態是一樣的。參玄之人如果不是真正懂得道空的修行者，那麼即使相逢也很難被看透。

從小跟隨老師學習祖師的教誨，但世俗的繁華仍然像纏人的蜜蜂一樣困擾著我。真正的僧人不需要住在云外，領悟之後才知道色相本空。

學道卻像毫無目的地學習畫龍，原來還沒有掌握筆法的真諦。一旦體會了真龍的精髓，才發覺從前都是白費功夫。

想成佛的人很少，唸佛的人卻很多。唸佛時間久了，反而可能入魔。你如果想自己成佛，那麼無念之人不是更多嗎？

在夢中哪裡知道夢是虛幻的，醒來后才發覺夢中一切皆空。迷惑的時候就像在夢中一樣，覺悟之後就像睡醒的人一樣。

學道之人拜訪老師卻感到空閑，在虛無之中有道路隱藏在人間。即使你能講說千經萬論，臨機應變說出一句話也很難。

菩薩（Bodhisattva）和聲聞（Arhat）還沒有完全證悟空性，仍然在人天之間來往，尋求真宗。哪裡比得上佛（Buddha）是毫無疑惑的人，端坐無心，自然通達。

此生不停止，何時才能停止？停止就在今生，這是我們都要知道的。心停止是因為沒有妄想，去除妄想，心停止就是休息的時候。

迷惑的人勸說盲人和聾子，就像在泥土上再加一層泥土一樣，更加沉重。開悟的人的意念和迷惑的人的意念相同，只是在迷惑之中不會相遇。

人們學道不要貪求，萬事無心才能與道相合。只有無心才能體會無心之道，體會了無心之道，道也就停止了。

眉

【English Translation】 English version 'Bo Fei' (referring to the stopping and flying of thoughts). There is no need to deliberately call those who come, and there is no need to be nostalgic for returning when leaving. If a person's mind can be rooted like a tree, it will not be contrary to the 'Dharma'.

Once one understands the state of no-mind, one experiences the 'sentiment of Dharma'. Close the doors of the six senses, and one will no longer be troubled by external things. Those who have affinity may not be my friends, but those who are useless are like my brothers.

After enlightenment, there is no difference from those who are not enlightened. Without minding winning or losing, the mind is naturally peaceful. In the past, ancient virtuous monks called themselves poor monks, but how many people can do this in this school today?

To learn the Dharma, one must first have a chance for enlightenment, just like the dragon boat race that was once fought for. Although the old pavilion is empty, only by winning once can one truly let go.

Emptiness of mind is not as stable as emptiness of Dharma; the state of emptiness of Dharma is the same as emptiness of mind. If a person who studies Zen is not a true practitioner who understands the emptiness of Dharma, then even if they meet, it is difficult to see through them.

From childhood, I followed my teacher to learn the teachings of the ancestors, but worldly splendor still troubles me like clinging bees. A true monk does not need to live outside the clouds; after understanding, one knows that form is inherently empty.

Learning the Dharma is like learning to draw a dragon without a purpose; originally, one has not grasped the true meaning of the brushwork. Once one understands the essence of the true dragon, one realizes that all previous efforts were in vain.

Few people want to become Buddhas (Buddha), but many people chant the name of Buddha. If you chant the name of Buddha for a long time, you may become a demon. If you want to become a Buddha yourself, aren't there more people who have no thoughts?

In a dream, how can one know that the dream is illusory? Only when one wakes up does one realize that everything in the dream is empty. When confused, it is like being in a dream; after enlightenment, it is like a person waking up from sleep.

A person who studies the Dharma visits a teacher but feels idle; in emptiness, there is a road hidden in the human world. Even if you can speak thousands of scriptures and treatises, it is difficult to say a word that responds to the occasion.

Bodhisattvas (Bodhisattva) and Arhats (Arhat) have not completely realized emptiness, and they still travel between humans and gods, seeking the true sect. How can it compare to the Buddha (Buddha), who is a person without doubt, sitting upright without mind, naturally understanding.

If this life does not cease, when will it cease? Cessation is in this life, and this is what we all need to know. The mind ceases because there are no delusive thoughts; when delusive thoughts are removed, the mind ceases, and that is the time of rest.

A confused person advises the blind and deaf, which is like adding another layer of mud on top of the soil, making it even heavier. The intentions of an enlightened person are the same as the intentions of a confused person, but they do not meet in confusion.

People who study the Dharma should not be greedy; without minding everything, one can be in harmony with the Dharma. Only with no-mind can one experience the Dharma of no-mind; when one experiences the Dharma of no-mind, the Dharma also ceases.

Eyebrow

---

間毫相焰光身。事見爭如理見親。事有隻因於理有。理權方便化天人。一朝大悟俱消卻。方得名為無事人。

人情濃厚道情微。道用人情世豈知。空有人情無道用。人情能得幾多時。

尋牛須訪跡。學道訪無心。跡在牛還在。無心道易尋。

玄沙師備宗一大師頌三首

玄沙游徑別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要辭。會我最後句出世少人知。

奇哉一靈叟。那頓許吺吺(音兜)。風起引箜篌。迷子爭頭湊。設使總不是。蝦蟆大張口。開口不開口。終是犯靈叟。欲識箇中意。南星真北斗。

萬里神光頂后相。沒頂之時何處望。事已成意亦休。此個從來觸處周。智者聊聞猛提取。莫待須臾失卻頭。

招慶省僜真覺大師頌二首

示執坐禪者

大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休鄰。或游泉石或阛阓。可謂煙霞物外人。

示坐禪方便

四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持只話從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。

漳州羅漢桂琛和尚明道頌一首

至道淵曠勿以言宣。言宣非指孰

【現代漢語翻譯】 現代漢語譯本 毫髮之間的表象和火焰般的光芒之身。從事情中獲得的見解，怎能比得上從道理中獲得的見解那樣親切？事情的存在，僅僅是因為道理的存在。道理是權宜之計，用來教化天人和世人。一旦徹底領悟，所有這些都將消散，才能被稱為一個『無事人』（指擺脫了世俗煩惱的人）。 人情濃厚，道義之情就顯得微弱。如果用人情來運用道義，世人又怎能明白？空有人情而沒有道義的運用，人情又能持續多久呢？ 尋找牛，必須尋訪它的軌跡。學習道，要尋訪無心（指沒有雜念的清凈心）。軌跡在，說明牛還在。無心，道就容易尋到。 玄沙師備宗一大師頌三首 玄沙的遊歷路徑與衆不同，希望世人務必要知道。在寒冷的冬天，陽氣卻很旺盛，在炎熱的六月，卻降下了霜。說出來的話，並非是用舌頭說出的。沒有說出來的話，才是最關鍵的言辭。領會我最後一句的人，出世的人中很少有人知道。 多麼奇特的一位靈性的老者，為何總是發出『吺吺』（dōu dōu）的聲音？風吹起，他便彈奏箜篌。迷惑的人們爭先恐後地湊上前去。即使這些都不是，也像蛤蟆一樣大張著嘴巴。開口也好，不開口也好，終究是冒犯了這位靈性的老者。想要知道其中的含義嗎？南方的星辰才是真正的北斗星。 萬丈神光照耀著頭頂後面的光相，當沒頂的時候，又在哪裡去尋找呢？事情已經完成，意念也應該停止。這個道理從來都是無處不在的。有智慧的人稍微聽到，就要立刻提取，不要等到片刻，就失去了頭腦（指失去了本性）。 招慶省僜真覺大師頌二首 開示執著于坐禪的人 大道分明，沒有一絲塵埃。何必一定要長時間打坐，才能與它親近呢？遇到機緣如果能夠理解，那麼一切都是對的。身處紛亂的環境中，又怎麼會有陳舊和新穎之分呢？放蕩不羈，可以與支遁為伴。逍遙自在，又怎能與慧休為鄰？或者遊覽于泉石之間，或者出入於市井之中，都可以稱得上是煙霞之外的世外之人。 開示坐禪的方便 在四種威儀（行、住、坐、臥）中，坐禪是首要的。澄澈過濾身心，逐漸變得坦然。如果突然有因緣隨著污濁的境界而來，那麼必須不要讓它延續，這才是天年。修行只談論從功夫的道路，至高的道理又怎麼能在那一邊談論呢？在一切時中，都要經常管束和帶領自己，因緣相湊，就能豁然通達玄妙。 漳州羅漢桂琛和尚明道頌一首 至高的道，深遠而空曠，不要用言語來宣說。用言語來宣說，又該指向什麼呢？

【English Translation】 English version The appearance between hairs and the body of flame-like light. How can the insight gained from events compare to the intimacy of the insight gained from principle? The existence of events is solely because of the existence of principle. Principle is an expedient means to enlighten gods and humans. Once thoroughly enlightened, all of these will dissipate, and one can then be called a 'person of no affairs' (referring to someone who has freed themselves from worldly troubles). Human affection is strong, and the affection for the Way appears weak. If human affection is used to apply the Way, how can the world understand? If there is only human affection without the application of the Way, how long can human affection last? To find the ox, one must seek its tracks. To learn the Way, seek the 'no-mind' (referring to a pure mind without distractions). If the tracks are there, it means the ox is still there. With 'no-mind', the Way is easy to find. Three Odes by Great Master Xuansha Shibei Zongyi Xuansha's path of travel is unique, and it is hoped that people must know this. In the cold winter, the yang energy is very strong, and in the hot June, frost falls. The words spoken are not spoken with the tongue. The words not spoken are the most crucial words. Few among those who have left the world know the meaning of my last sentence. What a peculiar and spiritual old man, why does he always make the sound of '吺吺' (dōu dōu)? When the wind blows, he plays the konghou (a type of Chinese harp). Confused people rush to gather around. Even if these are not, it is like a toad opening its mouth wide. Whether opening the mouth or not, it is ultimately offending this spiritual old man. Do you want to know the meaning of it? The southern stars are the true Big Dipper. Ten thousand zhang of divine light illuminates the light behind the top of the head. When submerged, where can one look for it? The matter has been completed, and the thought should also cease. This principle has always been omnipresent. The wise, upon hearing it slightly, should immediately extract it, and not wait for a moment, lest they lose their head (referring to losing their original nature). Two Odes by Master Zhaoqing Shengdeng Zhenjue Showing those who are attached to sitting meditation The Great Way is clear and without a speck of dust. Why must one sit in meditation for a long time to become intimate with it? If one can understand when encountering an opportunity, then everything is right. Being in a chaotic environment, how can there be old and new? Being unrestrained, one can be a companion with Zhi Dun. Being carefree, how can one be a neighbor with Hui Xiu? Whether traveling among springs and rocks or entering and exiting the marketplace, one can be called a person beyond the clouds and mists. Showing the convenience of sitting meditation Among the four dignities (walking, standing, sitting, and lying down), sitting meditation is the most important. Clarify and filter the body and mind, gradually becoming at ease. If suddenly there is a cause that comes with the turbid realm, then one must not let it continue, this is the natural lifespan. Cultivation only talks about the path of effort, how can the supreme principle be discussed on that side? At all times, one must always manage and lead oneself, and when causes come together, one can suddenly understand the mystery. Ode on Illuminating the Way by Monk Guichen of Luohan Temple in Zhangzhou The supreme Way is profound and vast, do not use words to proclaim it. If you use words to proclaim it, what should it point to?

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云有是。觸處皆渠豈喻真虛。真虛設辨如鏡中現。有無雖彰在處無傷。無傷無在何拘何閡。不假功成將何法爾。法爾不爾俱為唇齒。若以斯陳埋沒宗旨。宗非意陳無以見聞。見聞不脫如水中月。於此不明翻為剩法。一法有形翳汝眼睛。眼睛不明世界崢嶸。我宗奇特當陽顯赫。佛及眾生皆承恩力。不在低頭思量難得。拶破面門覆蓋乾坤。快須薦取脫卻根塵。其如不曉謾說而今。

南嶽惟勁禪師覺地頌一首(七言)

略明覺地名同異。起復初終互換生。性海首建增名號。妙覺還依性覺明。體覺俱含于明妙。明覺妙覺並雙行。妙覺覺妙元明體。全成無漏一真精。明覺覺明明所了。或因了相失元明。明妙二覺宗體覺。體覺性覺二同明。湛覺圓圓無增減。此中無佛與眾生。不覺始終非了了。不聞迷悟豈惺惺。是稱心地如來藏。亦無覺照及無生。非生非滅真如海。湛然常住名無名。太虛未覺生霞點。豈聞微塵有漏聲。空漚匪離於覺誨。動寂元是一真明。覺明體爾含靈焰。覺明逐焰致虧盈。差之不返名無覺。會之複本始覺生。本覺由因始覺生。正覺還依合覺明。由他二種成差互。遂令渾作賴耶名。具含染凈雙岐路。覺明含處異途萌。性起無生不動智。不離覺體本圓成。性起轉覺翻生所。遂令有漏墮迷盲。無明因愛相滋潤

【現代漢語翻譯】 現代漢語譯本 云有是（云有是：一種禪宗術語，指對事物的一種肯定方式）。觸處皆渠豈喻真虛。真虛設辨如鏡中現。有無雖彰在處無傷。無傷無在何拘何閡。不假功成將何法爾。法爾不爾俱為唇齒。若以斯陳埋沒宗旨。宗非意陳無以見聞。見聞不脫如水中月。於此不明翻為剩法。一法有形翳汝眼睛。眼睛不明世界崢嶸。我宗奇特當陽顯赫。佛（佛陀）及眾生皆承恩力。不在低頭思量難得。拶破面門覆蓋乾坤。快須薦取脫卻根塵。其如不曉謾說而今。

南嶽惟勁禪師覺地頌一首(七言)

略明覺地名同異。起復初終互換生。性海（性海：指眾生本具的清凈自性）首建增名號。妙覺（妙覺：佛教術語，指最高的覺悟）還依性覺明。體覺（體覺：佛教術語，指對事物本體的覺悟）俱含于明妙。明覺（明覺：佛教術語，指清晰的覺悟）妙覺並雙行。妙覺覺妙元明體。全成無漏一真精。明覺覺明明所了。或因了相失元明。明妙二覺宗體覺。體覺性覺二同明。湛覺圓圓無增減。此中無佛與眾生。不覺始終非了了。不聞迷悟豈惺惺。是稱心地如來藏（如來藏：佛教術語，指一切眾生皆具有的佛性）。亦無覺照及無生。非生非滅真如海（真如海：佛教術語，指真實不變的本體）。湛然常住名無名。太虛未覺生霞點。豈聞微塵有漏聲。空漚匪離於覺誨。動寂元是一真明。覺明體爾含靈焰。覺明逐焰致虧盈。差之不返名無覺。會之複本始覺生。本覺（本覺：佛教術語，指眾生本具的覺性）由因始覺生。正覺（正覺：佛教術語，指正確的覺悟）還依合覺明。由他二種成差互。遂令渾作賴耶名（賴耶識：佛教術語，阿賴耶識，第八識，含藏一切種子）。具含染凈雙岐路。覺明含處異途萌。性起無生不動智。不離覺體本圓成。性起轉覺翻生所。遂令有漏墮迷盲。無明因愛相滋潤。

【English Translation】 English version 'Yun You Shi' (云有是: a Zen term, referring to a way of affirming things). Everywhere is 'it', how can it be compared to true emptiness? True emptiness is like a reflection in a mirror when distinguished. Although existence and non-existence are clearly manifested, they cause no harm anywhere. Without harm and without being located, what is there to restrain or obstruct? Without relying on accomplished merit, what is naturally so? 'Naturally so' and 'not naturally so' are both mere words. If you present it in this way, you bury the essence of the teaching. The essence is not expressed through intention; there is no way to see or hear it. Seeing and hearing are not detached, like the moon in the water. If you are not clear about this, it turns into superfluous Dharma. A single Dharma with form obscures your eyes. If your eyes are not clear, the world appears rugged. My school is unique, brilliantly manifest. Buddhas (佛陀) and sentient beings all receive its grace. It is not found by bowing your head and pondering. Break through the face and cover the universe. Quickly recognize and detach from the root and dust. If you do not understand, empty words are spoken now.

A Gatha on the Ground of Awakening by Zen Master Weijing of Nanyue (Seven-Character Verse)

Briefly explaining the names of the ground of awakening, which are both the same and different. Rising, returning, beginning, and end are mutually generated. The Ocean of Nature (性海: refers to the pure self-nature inherent in all beings) is first established, adding names and titles. Wonderful Awakening (妙覺: Buddhist term, referring to the highest enlightenment) still relies on the brightness of the Nature of Awakening. The Body of Awakening (體覺: Buddhist term, referring to the awakening to the essence of things) both contain brightness and wonder. Bright Awakening (明覺: Buddhist term, referring to clear awakening) and Wonderful Awakening go hand in hand. Wonderful Awakening, Awakening of Wonder, the original bright essence. Completely becoming the un-leaking, one true essence. Bright Awakening, Awakening of Brightness, what is clearly understood. Or because of understanding the appearance, the original brightness is lost. The two awakenings of Brightness and Wonder rely on the Body of Awakening. The Body of Awakening and the Nature of Awakening are both the same brightness. The clear awakening is perfectly round, without increase or decrease. Within this, there are no Buddhas and no sentient beings. Not awakening from beginning to end is not clear. Not hearing delusion and enlightenment, how can one be aware? This is called the Mind-Ground Treasury of the Tathagata (如來藏: Buddhist term, referring to the Buddha-nature inherent in all beings). There is also no awareness or non-birth. Non-birth and non-death is the Ocean of True Suchness (真如海: Buddhist term, referring to the true and unchanging essence). Serene and constant, named 'no name'. Before the Great Void awakened, a speck of light arose. How can one hear the leaking sound of a tiny dust mote? Empty bubbles are not separate from the teachings of awakening. Movement and stillness are originally one true brightness. The Body of Awakening and Brightness contains spiritual flames. Awakening and Brightness chase after the flames, leading to deficiency and fullness. Differing from it and not returning is called 'no awakening'. Meeting it and returning to the origin is the arising of Initial Awakening. Initial Awakening (本覺: Buddhist term, referring to the inherent awakening of beings) arises from cause. Correct Awakening (正覺: Buddhist term, referring to correct enlightenment) still relies on the union of Awakening and Brightness. Because of these two kinds, differences arise. Thus, it is all made into the name of Alaya (賴耶識: Buddhist term, Alaya-vijñāna, the eighth consciousness, containing all seeds). Fully containing the two paths of defilement and purity. Where Awakening and Brightness are contained, different paths sprout. The nature arises, without birth, the immovable wisdom. Not separate from the Body of Awakening, originally perfectly complete. The nature arises, turning awakening, instead generating what is produced. Thus, it causes the leaking to fall into delusion and blindness. Ignorance is nourished by love.

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。名色根本漸次生。七識轉處蒙圓鏡。五六生時蔽覺明。觸受有取相依起。生老病死繼續行。業識茫茫沒苦海。徇流浩浩逐飄零。大聖慈悲興救濟。一聲用處出三聲。智身由從法身起。行身還約智身生。智行二身融無二。還歸一體本來平。萬有齊含真海印。一心普現總圓明。湛光焰焰何依止。空性蕩蕩無所停。處處示生無生相。處處示滅無滅形。珠鏡頓印無來往。浮雲聚散勿常程。出沒任真同水月。應緣如響化群情。眾生性地元無染。只緣浮妄翳真精。不了五陰如空聚。豈知四大若干城。我慢癡山高屹屹。無明慾海杳溟溟。每逐旃陀憍誑友。常隨猛獸作悲鳴。自性轉識翻為幻。自心幻境自心驚。了此幻性同陽焰。空華識浪復圓成。太虛忽覺浮雲散。始覺虛空本自清。今古湛然常皎瑩。不得古今凡聖名。

郢州臨溪敬脫和尚入道淺深頌五首

露柱聲聲喚。猢猻繩子絆。中下莫知由。上士方堪看。

露柱不聲喚。猢猻繩子斷。上士笑呵呵。中流若為見。

猢猻與露柱。未免東西步。任唱太平歌。徒話超佛祖。

我見匠者夸。語默玄妙句。不善本根源。巧布祇園事。

少室與摩竭。第代稱揚許。我今問汝徒。誰作將來主。

大法眼禪師文益頌十四首

三界唯心

三

【現代漢語翻譯】 名色（nama-rupa，精神和物質現象）根本漸次生，七識（seven consciousnesses）轉處蒙圓鏡，五六（指眼識、耳識、鼻識、舌識、身識和意識）生時蔽覺明。觸受有取相依起，生老病死繼續行。業識茫茫沒苦海，徇流浩浩逐飄零。大聖慈悲興救濟，一聲用處出三聲。智身由從法身（Dharmakaya，法性身）起，行身還約智身生。智行二身融無二，還歸一體本來平。萬有齊含真海印，一心普現總圓明。湛光焰焰何依止，空性蕩蕩無所停。處處示生無生相，處處示滅無滅形。珠鏡頓印無來往，浮雲聚散勿常程。出沒任真同水月，應緣如響化群情。眾生性地元無染，只緣浮妄翳真精。不了五陰（five skandhas，五蘊）如空聚，豈知四大（four elements，四大）若干城。我慢癡山高屹屹，無明慾海杳溟溟。每逐旃陀（Chandala，賤民）憍誑友，常隨猛獸作悲鳴。自性轉識翻為幻，自心幻境自心驚。了此幻性同陽焰，空華識浪復圓成。太虛忽覺浮雲散，始覺虛空本自清。今古湛然常皎瑩，不得古今凡聖名。

郢州臨溪敬脫和尚入道淺深頌五首

露柱聲聲喚，猢猻繩子絆。中下莫知由，上士方堪看。

露柱不聲喚，猢猻繩子斷。上士笑呵呵，中流若為見。

猢猻與露柱，未免東西步。任唱太平歌，徒話超佛祖。

我見匠者夸，語默玄妙句。不善本根源，巧布祇園（Jetavana，祇樹給孤獨園）事。

少室與摩竭（Makara，摩羯），第代稱揚許。我今問汝徒，誰作將來主。

大法眼禪師文益頌十四首

三界唯心

三

【English Translation】 English version: Name and form (nama-rupa) fundamentally arise gradually. The place where the seven consciousnesses turn is covered by a round mirror. When the five and six (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) arise, they obscure awareness and clarity. Contact, sensation, and grasping arise in dependence. Birth, old age, sickness, and death continue to proceed. Karmic consciousness is vast and submerged in the sea of suffering, following the current, vast and drifting. The Great Sage compassionately initiates salvation, one sound used produces three sounds. The wisdom body arises from the Dharmakaya (Dharmakaya, the body of Dharma nature), the action body also relies on the wisdom body to arise. The wisdom and action bodies merge without duality, returning to the one body, originally level and peaceful. All existence is contained within the true Samudramudra (ocean seal) concentration, one mind universally manifests complete and perfect clarity. The clear light is blazing, where does it rely? The empty nature is vast, without stopping. Everywhere it shows birth without the appearance of birth, everywhere it shows extinction without the form of extinction. The pearl mirror instantly imprints without coming or going, floating clouds gather and scatter without a constant course. Appearing and disappearing are genuine like the moon in water, responding to conditions like an echo transforming sentient beings. The original nature of sentient beings is without defilement, only because floating delusions obscure the true essence. Not understanding the five skandhas (five skandhas) as empty aggregates, how can one know the four elements (four elements) as several cities? The mountains of pride, arrogance, and ignorance stand tall, the sea of desire of ignorance is vast and obscure. Always following Chandala (Chandala, outcast) arrogant and deceitful friends, constantly following fierce beasts making mournful cries. The self-nature turning consciousness transforms into illusion, one's own mind is startled by its own illusory realm. Understanding this illusory nature is like a mirage, empty flowers and waves of consciousness again become complete. Suddenly realizing the great void, floating clouds scatter, one begins to realize that the empty space is originally clear. From ancient times to the present, it is clear and constantly bright, without the names of ancient, modern, ordinary, or holy.

Five Verses by Venerable Jingtui of Linxi in Yingzhou on the Depth of Entering the Tao

The dew pillar calls out sound after sound, the monkey is tied by a rope. Those of middle and lower capacity do not know the reason, only the superior person is able to see.

The dew pillar does not call out, the monkey's rope is broken. The superior person laughs heartily, how can those in the middle stream see?

The monkey and the dew pillar inevitably walk east and west. Even if they sing songs of peace, they are merely talking about surpassing the Buddhas and ancestors.

I see the craftsman boasting, with words and silence, mysterious phrases. Not good at the root source, skillfully arranging Jetavana (Jetavana, Anathapindika's Park).

Shaoshi and Makara (Makara) are praised and extolled generation after generation. I now ask your disciples, who will be the master in the future?

Fourteen Verses by Chan Master Fayan Wenyi

The Three Realms are Mind Only

Three

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界唯心萬法唯識。唯識唯心眼聲耳色。色不到耳聲何觸眼。眼色耳聲萬法成辦。萬法匪緣豈觀如幻。大地山河誰堅誰變。

華嚴六相義

華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意絕名字。萬象明明無理事。

瞻須菩提

須菩提貌古奇。說空法法不離。信不及又懷疑。信得及復何之。倚筇杖視東西。

街鼓鳴

鼓鼕鼕運大功。滿朝人道路通。道路通何所至。達者莫言登寶地。

示捨棄慕道

東堂不折桂。南華不學仙。卻來乾竺寺。披衣效坐禪。禪若效坐得。非想亦何偏(經劫守閑。不出生死)為報參禪者。須悟道中玄。如何道中玄。真規自宛然。

金剛經為人輕賤章(詮云持經者證佛地也)

寶劍不失虛舟不刻。不失不刻彼子為得。倚待不堪孤然仍則。鳥跡虛空有無彌忒(思之)。

僧問隨色摩尼珠

摩尼不隨色。色里勿摩尼。摩尼與眾色。不合不分離。

牛頭庵

國城南祖師庵。庵舊址依云嵐。獸馴淑人相參。忽有心終不堪。

乾闥婆城

乾闥婆城法法皆爾。法爾不爾名相真軌。日暖月涼海深山起。乾闥婆城是非亡矣。

{ "translations": [ "現代漢語譯本", "『界唯心萬法唯識』：境界由心所生，萬法皆由識所變現。", "『唯識唯心眼聲耳。不到耳聲何觸眼』：只有識和心，眼、聲、耳等才能發揮作用。如果聲音不能到達耳朵，又怎麼能通過眼睛看到事物呢？", "『眼色耳聲萬法成辦。萬法匪緣豈觀如幻』：通過眼、色、耳、聲等，萬法才能成立。如果萬法不是因緣和合而生，又怎麼能觀察到它們如幻如化呢？", "『大地山河誰堅誰變』：大地山河，誰是堅固不變的，誰又是變化無常的呢？", "", "華嚴六相義", "", "『華嚴六相義。同中還有異。異若異於同。全非諸佛意』：《華嚴經》的六相義，在相同之中還有不同。如果不同之處異於相同之處，那就完全不是諸佛的本意。", "『諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意』：諸佛的本意在於總相和別相，哪裡有什麼相同和不同呢？在男子身中入定時，不會特別留意女子之身。", "『不留意絕名字。萬象明明無理事』：不留意時，一切名字概念都消失了。萬象明明呈現，卻沒有任何道理可以執著。", "", "瞻須菩提", "", "『須菩提貌古奇。說空法法不離。信不及又懷疑。信得及復何之』：須菩提（Subhuti，佛陀的弟子，以解空第一著稱）的相貌古樸而奇特，他宣說空性之法，但法卻不離世間。", "『信不及又懷疑。信得及復何之。倚筇杖視東西』：不相信時又會懷疑，完全相信了又能如何呢？拄著竹杖，觀望著東西。", "", "街鼓鳴", "", "『鼓鼕鼕運大功。滿朝人道路通。道路通何所至。達者莫言登寶地』：街鼓咚咚地響，發揮著巨大的作用，滿朝的人都道路暢通。", "『道路通何所至。達者莫言登寶地』：道路暢通能到達哪裡呢？通達的人不會說到達了什麼寶地。", "", "示捨棄慕道", "", "『東堂不折桂。南華不學仙。卻來乾竺寺。披衣效坐禪』：不在東堂追求功名，不在南華學習成仙，卻來到乾竺寺（可能是寺廟名），披上袈裟效仿坐禪。", "『禪若效坐得。非想亦何偏(經劫守閑。不出生死)為報參禪者。須悟道中玄』：如果禪可以通過效仿坐禪而獲得，那麼非想非非想處定又有什麼偏差呢？（即使經歷漫長的劫數保持清閑，也無法脫離生死輪迴）要告訴參禪的人，必須領悟道中的玄妙。", "『如何道中玄。真規自宛然』：什麼是道中的玄妙呢？真正的規律自然顯現。", "", "金剛經為人輕賤章(詮云持經者證佛地也)", "", "『寶劍不失虛舟不刻。不失不刻彼子為得。倚待不堪孤然仍則』：寶劍不會遺失，在空船上刻記號是沒有用的。不遺失，不刻記號，那個人才能有所得。", "『倚待不堪孤然仍則。鳥跡虛空有無彌忒(思之)』：依靠等待是不可靠的，孤獨地遵循法則也是如此。鳥的痕跡在空中，有和無的界限更加模糊。（思考這些）。", "", "僧問隨色摩尼珠", "", "『摩尼不隨。里勿摩尼。摩尼與眾色。不合不分離』：摩尼珠（Mani jewel，如意寶珠，能隨心所欲地變現各種寶物）不會跟隨外物而改變。不要在裡面尋找摩尼珠。摩尼珠與各種顏色，不合在一起，也不分離。", "", "牛頭庵", "", "『國城南祖師庵。庵舊址依云嵐。獸馴淑人相參。忽有心終不堪』：國都南邊的祖師庵，庵的舊址依傍著雲霧山嵐。馴服的野獸和善良的人們相互交往，如果突然生起妄心，最終是無法忍受的。", "", "乾闥婆城", "", "『乾闥婆城法法皆爾。法爾不爾名相真軌。日暖月涼海深山起。乾闥婆城是非亡矣』：海市蜃樓（Gandharva city，一種虛幻的城市景象）的顯現，一切法都是如此。本來如此，不如此，名字相狀都是真實的軌跡。", "『日暖月涼海深山起。乾闥婆城是非亡矣』：太陽溫暖，月亮清涼，海洋深邃，山巒聳起。在海市蜃樓中，是非對錯都消失了。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "'The realm is only mind, all phenomena are only consciousness': The realm arises from the mind, and all phenomena are manifested by consciousness.", "'Only consciousness, only mind, eyes, sounds, ears. If sound doesn't reach the ear, how can the eye perceive?': Only with consciousness and mind can eyes, sounds, and ears function. If sound cannot reach the ear, how can one see things through the eyes?", "'Eyes, colors, ears, sounds, all phenomena are accomplished. If all phenomena are not due to conditions, how can they be viewed as illusory?': Through eyes, colors, ears, sounds, etc., all phenomena are established. If all phenomena are not born from the aggregation of causes and conditions, how can we observe them as illusory?", "'The great earth, mountains, and rivers, who is firm, who changes?': The great earth, mountains, and rivers, who is firm and unchanging, and who is impermanent and changing?", "", "The Six Aspects of the Avatamsaka (Huayan) Teaching", "", "'The Six Aspects of the Avatamsaka Teaching. Within sameness, there is also difference. If difference differs from sameness, it is entirely not the intention of all Buddhas': The six aspects of the Avatamsaka (Huayan) teaching mean that within sameness, there are also differences. If the differences are different from the sameness, then it is completely not the intention of all Buddhas.", "'The intention of all Buddhas is totality and particularity. How could there ever be sameness or difference? When a man enters samadhi, he does not pay attention to the body of a woman': The intention of all Buddhas lies in the general and the specific; where is there any sameness or difference? When a man enters samadhi, he does not particularly notice the body of a woman.", "'Not paying attention, names and concepts cease. The myriad phenomena are clearly manifest, without any principle to cling to': When not paying attention, all names and concepts disappear. The myriad phenomena are clearly presented, but there is no principle to which one can cling.", "", "Gazing at Subhuti", "", "'Subhuti's appearance is ancient and peculiar. He speaks of emptiness, yet the Dharma does not depart. If you don't believe, you doubt again. If you believe completely, what then?': Subhuti (Buddha's disciple, known for his understanding of emptiness) has an ancient and peculiar appearance. He speaks of the Dharma of emptiness, but the Dharma does not leave the world.", "'If you don't believe, you doubt again. If you believe completely, what then? Leaning on a staff, he looks east and west': If you don't believe, you doubt again. If you believe completely, what then? Leaning on his bamboo staff, he gazes east and west.", "", "The Street Drum Sounds", "", "'The drum booms, performing a great function. The roads are open to all in the court. Where do the open roads lead? The enlightened do not speak of reaching a treasure land': The street drum booms, performing a great function, and the roads are open to all in the court.", "'Where do the open roads lead? The enlightened do not speak of reaching a treasure land': Where do the open roads lead? The enlightened do not say they have reached some treasure land.", "", "Showing Abandonment of Yearning for the Tao", "", "'Not breaking a laurel branch in the Eastern Hall, not learning to be an immortal in Nanhua, but coming to Qianzhu Temple, putting on robes and imitating sitting meditation': Not pursuing fame in the Eastern Hall, not learning to become an immortal in Nanhua, but coming to Qianzhu Temple (possibly a temple name), putting on robes and imitating sitting meditation.", "'If Chan can be attained by imitating sitting, then what is the deviation of neither thought nor non-thought? (Guarding idleness through eons, not escaping birth and death) To tell those who practice Chan, you must awaken to the mystery within the Tao': If Chan can be attained by imitating sitting meditation, then what is the deviation of the state of neither thought nor non-thought? (Even if one remains idle for countless eons, one cannot escape the cycle of birth and death.) To tell those who practice Chan, you must awaken to the mystery within the Tao.", "'What is the mystery within the Tao? The true rule is naturally apparent': What is the mystery within the Tao? The true rule naturally appears.", "", "The Diamond Sutra, Chapter on Being Despised (Explaining that those who uphold the Sutra attain Buddhahood)", "", "'A precious sword is not lost, marks are not carved on an empty boat. Not losing, not carving, that person gains. Relying on dependence is unreliable, remaining solitary is still the rule': A precious sword is not lost, and it is useless to carve marks on an empty boat. Not losing, not carving, that person gains.", "'Relying on dependence is unreliable, remaining solitary is still the rule. Bird tracks in the void, the distinction between existence and non-existence is even more blurred (think about this)': Relying on dependence is unreliable, and remaining solitary and following the rules is also unreliable. Bird tracks in the void, the boundary between existence and non-existence becomes even more blurred. (Think about this).", "", "A Monk Asks About the Mani Jewel That Follows Colors", "", "'The Mani jewel does not follow. Do not seek the Mani jewel within. The Mani jewel and all colors, neither combine nor separate': The Mani jewel (Mani jewel, a wish-fulfilling jewel that can manifest various treasures at will) does not change according to external things. Do not seek the Mani jewel inside. The Mani jewel and all colors neither combine nor separate.", "", "Ox-Head Hermitage", "", "'South of the capital city is the Patriarch's Hermitage. The old site of the hermitage relies on clouds and mist. Tamed beasts and virtuous people interact. A sudden arising of mind is ultimately unbearable': South of the capital city is the Patriarch's Hermitage. The old site of the hermitage leans against the clouds and mist. Tamed beasts and virtuous people interact. A sudden arising of deluded mind is ultimately unbearable.", "", "Gandharva City", "", "'Gandharva city, all dharmas are like this. As they are, not as they are, names and appearances are the true tracks. The sun is warm, the moon is cool, the sea is deep, the mountains rise. In the Gandharva city, right and wrong are gone': The appearance of a mirage (Gandharva city, a phantom city) is how all dharmas are. As they are, not as they are, names and appearances are the true tracks.", "'The sun is warm, the moon is cool, the sea is deep, the mountains rise. In the Gandharva city, right and wrong are gone': The sun is warm, the moon is cool, the sea is deep, and the mountains rise. In the mirage, right and wrong disappear." ] }

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因僧看經

今人看古教。不免心中鬧。欲免心中鬧。但知看古教。

問僧云。會么。對不會

會與不會。與汝面對。若也面對。真個不會。

庭柏盆蓮

一朵菡萏蓮。兩株青瘦柏。長向僧家庭。何勞問高格。

正月偶示

正月春順時節。情有無皆含悅。君要知得誰力。更問誰教誰決。

寄鐘陵光僧正

西山巍巍兮聳碧。漳水澄澄兮練色。對現分明有何極。

白居易八漸偈(並序)

唐貞元十九年秋八月。有大師曰凝公。遷化于東都聖善寺缽塔院。越明年春二月有東來客白居易。作八漸偈。偈六句。句四言贊之。初居易嘗求心要于師。師賜我言焉。曰觀。曰覺。曰定。曰慧。曰明。曰通。曰濟。曰舍。繇是入于耳貫於心。嗚呼今師之報身則化。師之八言不化。至哉八言實無生忍觀之漸門也。故自觀至舍。次而贊之。廣一言為一偈。謂之八漸偈。蓋欲以發揮師之心教。且明居易不敢失墜也。既而升于堂禮于床。跪而唱泣而去。偈曰。

觀

以心中眼觀心外相。從何而有從何而喪。觀之又觀則辨真妄。

覺

惟真常在為妄所蒙。真妄茍辨覺生其中。不離妄有而得真空。

定

真若不滅。妄即不起。六根之源。湛

【現代漢語翻譯】 現代漢語譯本 因僧看經

現在的人讀古老的佛經，難免心中思緒紛亂。想要避免心中紛亂，只需懂得如何閱讀古老的佛經。

問僧人：『你領會了嗎？』 回答說：『不領會。』

領會與不領會，都與你面對面。如果真的面對面，那就是真的不領會。

庭柏盆蓮

一朵盛開的荷花，兩株清瘦的柏樹，長在僧人的庭院中，何必追問它們高尚的品格呢？

正月偶示

正月里春風和順，萬物有情無情都充滿喜悅。你想要知道這是誰的力量嗎？更要問是誰教導誰決定的。

寄鐘陵光僧正

西山高聳巍峨，碧綠如洗；漳水清澈澄凈，如同一匹白色的絲綢。面對這清晰顯現的一切，哪裡有什麼窮盡呢？

白居易八漸偈(並序)

唐貞元十九年秋八月，有位大師名叫凝公（Ning Gong），在東都聖善寺缽塔院圓寂。第二年春天二月，有位來自東方的客人白居易（Bai Juyi），創作了八漸偈。偈頌六句，每句四字，用來讚頌凝公大師。當初白居易曾經向凝公大師求教修心的要訣，大師賜予我八個字：觀（Guan，Observation）、覺（Jue，Awareness）、定（Ding，Concentration）、慧（Hui，Wisdom）、明（Ming，Clarity）、通（Tong，Understanding）、濟（Ji，Compassion）、舍（She，Renunciation）。這八個字進入我的耳朵，貫穿我的內心。唉！如今大師的報身已經化去，但大師的八個字卻不會消逝。這八個字實在是進入無生法忍之觀的漸進之門啊！因此，從『觀』到『舍』，依次讚頌。將每個字擴充套件成一首偈頌，稱為八漸偈。大概是想要以此來闡發大師的心教，並且表明白居易不敢遺忘失落。之後，我登上佛堂，禮拜靈床，跪地唱誦，然後哭泣著離去。偈頌如下：

觀

用心中的眼睛，觀察心外的現象。從哪裡產生？又從哪裡消失？觀察再觀察，就能辨別真假虛妄。

覺

只有真如常在，被虛妄所矇蔽。真假虛妄如果能夠辨別清楚，覺悟就會從中產生。不離開虛妄的存在，而證得真空的境界。

定

如果真如不滅，虛妄就不會生起。六根的源頭，清澈湛然。

【English Translation】 English version A Monk Reading Sutras

People today read ancient teachings, inevitably their minds are disturbed. If you want to avoid mental disturbance, just know how to read the ancient teachings.

Ask the monk: 'Do you understand?' He replies: 'I do not understand.'

Understanding or not understanding, is right in front of you. If it is truly in front of you, then you truly do not understand.

Courtyard Cypress, Potted Lotus

A blooming lotus flower, two slender cypress trees, grow in the monk's courtyard. Why bother asking about their noble character?

Casual Verse in the First Month

In the first month, the spring is mild, all beings, sentient and insentient, are filled with joy. If you want to know whose power this is, ask further who teaches and who decides.

Sent to Monk Guangzheng of Zhongling

The Western Mountains rise majestically, green and clear; the Zhang River is clear and still, like a white silk. Facing this clearly manifested reality, where is the limit?

Bai Juyi's Eight Gradual Gathas (with Preface)

In the autumn of the nineteenth year of the Zhenyuan era of the Tang Dynasty, the eighth month, there was a great master named Ning Gong (Ning Gong), who passed away at the Bota Courtyard of the Shengshan Temple in the Eastern Capital. In the second month of the following spring, a guest from the East, Bai Juyi (Bai Juyi), composed the Eight Gradual Gathas. The gathas consist of six lines, each line with four characters, to praise Master Ning Gong. Initially, Bai Juyi sought the essentials of cultivating the mind from the master, who bestowed upon me eight words: Guan (Guan, Observation), Jue (Jue, Awareness), Ding (Ding, Concentration), Hui (Hui, Wisdom), Ming (Ming, Clarity), Tong (Tong, Understanding), Ji (Ji, Compassion), She (She, Renunciation). These eight words entered my ears and permeated my heart. Alas! Now the reward body of the master has transformed, but the master's eight words will not vanish. These eight words are truly the gradual gate to entering the observation of non-origination forbearance! Therefore, from 'Guan' to 'She', I praise them in order. Expanding each word into a gatha, it is called the Eight Gradual Gathas. It is probably to expound the master's heart teaching, and to show that Bai Juyi dares not forget or lose it. Afterwards, I ascended the hall, paid homage to the spiritual bed, knelt and chanted, and then departed weeping. The gathas are as follows:

Observation

Use the eye of the mind to observe external phenomena. From where do they arise? And from where do they disappear? Observe and observe again, then you can distinguish between truth and falsehood.

Awareness

Only true reality is constant, obscured by delusion. If truth and falsehood can be clearly distinguished, awareness will arise from within. Without leaving the existence of delusion, one attains the state of true emptiness.

Concentration

If true reality does not perish, delusion will not arise. The source of the six senses is clear and serene.

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如止水。是為禪定。乃脫生死。

慧

專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤。盤定珠慧。

明

定慧相合。合而後明。照彼萬物。物無遁形。如大圓鏡。有應無情。

通

慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在。

濟

通力不常。應念而變。變相非有。隨求而見。是大慈悲。以一濟萬。

舍

眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。

同安察禪師十玄談(並序)

夫玄談妙句。迥出三乘。既不混緣。亦非獨立。當臺應用。如朗月以晶空。轉影泯機。似明珠而隱海。且學徒有等。妙理無窮。達事者稀。迷源者眾。森羅萬象物物上明。或即理事雙袪。名言俱喪。是以慇勤指月。莫錯端倪。不迷透水之針。可付開拳之寶。略序微言。以彰事理(卿公事苑云。叢林所行十玄談皆無序引。愚曩游廬阜。得其序于同安影堂。今錄之云耳)。

心印

問君心印作何顏。心印何人敢授傳。歷劫坦然無異色。呼為心印早虛言。須知本自虛空性。將喻紅爐火里蓮。莫謂無心云是道。無心猶隔一重關。

祖意

祖意如空不是空。靈機爭墮有無功。三賢固未明斯旨。

【現代漢語翻譯】 現代漢語譯本 如止水一般平靜。這就是禪定。由此可以脫離生死輪迴。

慧

專注于禪定。但禪定仍然有所束縛。用智慧來輔助它。智慧則沒有任何滯礙。如同珠子在盤中。盤子是定，珠子是慧。

明

禪定和智慧相互結合。結合之後才能產生光明。照亮萬物。萬物都無法隱藏。如同巨大的圓鏡。有感應而無情感。

通

智慧達到極致才能產生光明。光明則不會昏昧。光明達到極致才能通達。通達則沒有任何阻礙。什麼是沒有阻礙？就是變化自在。

濟

通達的力量不是恒常不變的。隨著念頭而變化。變化的相不是真實存在的。隨著祈求而顯現。這是大慈悲。用一個來救濟萬物。

舍

眾生的苦難既然已經被救濟。那麼大悲之心也應該捨棄。苦難既然不是真實的。那麼大悲也是虛假的。因此，眾生實際上沒有被救度者。

同安察禪師十玄談(並序)

玄妙的談論和精妙的語句，遠遠超出三乘（Sāṃkhya-kārikā，聲聞乘、緣覺乘、菩薩乘）。既不混同于因緣，也不是獨立存在。在當下應用，如同明亮的月亮照耀著空曠的天空。轉移影像泯滅機鋒，好似明珠隱藏在深海之中。而且學徒有不同的層次，妙理無窮無盡。通達事理的人稀少，迷惑于根源的人眾多。森羅萬象，萬物之上都光明澄澈。或者說事和理都同時消除，名和言都一起喪失。因此慇勤地指著月亮，不要錯認了方向。不迷惑于穿透水面的針，就可以交付打開寶藏的鑰匙。簡略地敘述這些微妙的言語，用來彰顯事理（卿公事苑說，叢林中流傳的十玄談都沒有序言。我過去遊歷廬山，在同安影堂得到了這篇序言，現在記錄下來）。

心印

問：請問你的心印是什麼模樣？心印又有誰敢傳授？歷經劫數仍然坦然沒有改變顏色。稱它為心印早就落入了虛妄的言語。須知它原本就是虛空的體性。可以用紅爐中的蓮花來比喻。不要說沒有心就是道。沒有心仍然隔著一層關卡。

祖意

祖師的意旨如同虛空卻又不是虛空。靈妙的機用不落入有和無的功用之中。三賢（sādhana，十地菩薩中的前三地菩薩）確實還沒有明白這個宗旨。

【English Translation】 English version Like still water. This is dhyana (禪定, meditation). Thus, one can escape the cycle of birth and death.

Wisdom

Focus on dhyana (禪定, meditation). But dhyana (禪定, meditation) still has attachments. Supplement it with wisdom. Wisdom then has no stagnation. Like a pearl in a tray. The tray is dhyana (禪定, meditation), the pearl is wisdom.

Clarity

Dhyana (禪定, meditation) and wisdom combine. Only after combining can clarity arise. Illuminate all things. No thing can hide. Like a great round mirror. Responsive but without emotion.

Penetration

Wisdom reaches its peak to produce clarity. Clarity then is not obscured. Clarity reaches its peak to produce penetration. Penetration then has no obstruction. What is no obstruction? Transformation at will.

Relief

The power of penetration is not constant. It changes with thought. The appearance of change is not real. It appears with seeking. This is great compassion. Using one to relieve all.

Abandonment

Since the suffering of beings has been relieved. Then great compassion should also be abandoned. Since suffering is not real. Then compassion is also false. Therefore, sentient beings actually have no savior.

Ten Mysterious Talks by Chan Master Tong'an Cha (with Preface)

Mysterious talks and exquisite phrases, far exceed the Three Vehicles (Triyāna, 聲聞乘、緣覺乘、菩薩乘). Neither mixed with conditions, nor existing independently. Applied in the present moment, like a bright moon illuminating the empty sky. Transferring images and extinguishing opportunities, like a bright pearl hidden in the deep sea. Moreover, students have different levels, and the wonderful principles are endless. Those who understand affairs are few, and those who are confused about the source are many. The myriad phenomena, above all things, are bright and clear. Or both affairs and principles are eliminated simultaneously, and names and words are lost together. Therefore, diligently pointing at the moon, do not mistake the direction. Not confused by the needle penetrating the water, you can entrust the treasure of opening the fist. Briefly narrate these subtle words to highlight the affairs and principles (Qing Gong Shi Yuan said, 'The Ten Mysterious Talks circulating in the monasteries have no preface. I once traveled to Mount Lu and obtained the preface in the Tong'an Shadow Hall. Now I record it').

Mind Seal

Ask: What does your mind seal look like? Who dares to transmit the mind seal? Through countless kalpas (劫數, eons) it remains serene and unchanged. Calling it the mind seal is already falling into false words. Know that it is originally the nature of emptiness. It can be compared to a lotus in a red furnace. Do not say that no-mind is the Dao (道, the Way). No-mind is still separated by a layer.

Patriarchal Intent

The Patriarch's intent is like emptiness but not emptiness. The wondrous function does not fall into the function of being and non-being. The Three Sages (sādhana, 十地菩薩中的前三地菩薩) have not yet understood this purpose.

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十聖那能達此宗。透網金鱗猶滯水。回途石馬出沙籠。慇勤為說西來意。莫問西來及與東。

玄機

迢迢空劫勿能收。豈為塵機作繫留。妙體本來無處所。通身何更有蹤由。靈然一句超群像。迥出三乘不假修。撒手那邊千聖外。回程堪作火中牛。

塵異

濁者自濁清者清。菩提煩惱等空平。誰言卞璧無人鑒。我道驪珠到處晶。萬法泯時全體現。三乘分別強安名。丈夫皆有沖天志。莫向如來行處行。

演教

三乘次第演金言。三世如來亦共宣。初說有空人盡執。后非空有眾皆緣。龍宮滿藏醫方義。鶴樹終談理未玄。真凈界中才一念。閻浮早已八千年。

達本

勿于中路事空王。策杖還須達本鄉。雲水隔時君莫住。雪山深處我非忘。尋思去日顏如玉。嗟嘆回來鬢似霜。撒手到家人不識。更無一物獻尊堂。

還源

返本還源事已差。本來無住不名家。萬年松逕雪深覆。一帶峰巒云更遮。賓主穆時全是妄。君臣合處正中邪。還鄉曲調如何唱。明月堂前枯樹華。

回機

涅槃城裡尚猶危。陌路相逢沒定期。權掛垢衣云是佛。卻裝珍御複名誰。木人夜半穿靴去。石女天明戴帽歸。萬古碧潭空界月。再三撈漉始應知。

轉位

披毛戴角入𢌅

來。優缽羅華火里開。煩惱海中為雨露。無明山上作云雷。鑊湯爐炭吹教滅。劍樹刀山喝使摧。金鎖玄關留不住。行於異類且輪迴。

一色

枯木巖前差路多。行人到此盡蹉跎。鷺鸞立雪非同色。明月蘆華不似他。了了了時無可了。玄玄玄處亦須訶。慇勤為唱玄中曲。空里蟾光撮得么。

雲頂山僧德敷詩十首

語默難測

閑坐冥然聖莫知。縱言無物比方伊。石人把板雲中拍。木女含笙水底吹。若道不聞渠未曉。欲尋其響爾還疑。教君唱和仍須和。休問宮商竹與絲。

祖教迥異

祖意迥然傳一句。教中廣佈引三乘。凈名倒岳雷聲吼。鹙子孤潭月影澄。𢌅市賣魚忘進趣。巖林飼虎望超升。雖知同體權方便。也似炎天日裡燈。

學雖得妙

棲心學道數如塵。認得曹溪有幾人。若使聖凡無掛礙。便應磚瓦是修真。瞥然一念邪思起。已屬多生放逸因。不遇祖師親指的。臨機開口卒難陳。

問來祇對不得

莫夸祇對句分明。執句尋言誤殺卿。只合文殊便是道。虧他居士杳無聲。見人須棄敲門物。知路仍忘堠子名。儻若不疑言會盡。何妨默默默浮生。

無指的

不居南北與東西。上下虛空豈可齊。現小毛頭猶道廣。變長天外尚嫌低。頓干四海紅塵

【現代漢語翻譯】 現代漢語譯本 來。優缽羅華（utpala，青蓮花）火里開。煩惱海中為雨露。無明山上作云雷。鑊湯爐炭吹教滅。劍樹刀山喝使摧。金鎖玄關留不住。行於異類且輪迴。

一色

枯木巖前差路多。行人到此盡蹉跎。鷺鸞立雪非同色。明月蘆華不似他。了了了時無可了。玄玄玄處亦須訶。慇勤為唱玄中曲。空里蟾光撮得么。

雲頂山僧德敷詩十首

語默難測

閑坐冥然聖莫知。縱言無物比方伊。石人把板雲中拍。木女含笙水底吹。若道不聞渠未曉。欲尋其響爾還疑。教君唱和仍須和。休問宮商竹與絲。

祖教迥異

祖意迥然傳一句。教中廣佈引三乘。凈名（Vimalakirti，維摩詰）倒岳雷聲吼。鹙子（Sariputra，舍利弗）孤潭月影澄。𢌅市賣魚忘進趣。巖林飼虎望超升。雖知同體權方便。也似炎天日裡燈。

學雖得妙

棲心學道數如塵。認得曹溪有幾人。若使聖凡無掛礙。便應磚瓦是修真。瞥然一念邪思起。已屬多生放逸因。不遇祖師親指的。臨機開口卒難陳。

問來祇對不得

莫夸祇對句分明。執句尋言誤殺卿。只合文殊（Manjusri，文殊菩薩）便是道。虧他居士杳無聲。見人須棄敲門物。知路仍忘堠子名。儻若不疑言會盡。何妨默默默浮生。

無指的

不居南北與東西。上下虛空豈可齊。現小毛頭猶道廣。變長天外尚嫌低。頓干四海紅塵

【English Translation】 English version Arise! Opening in the fire of the Utpala (blue lotus). Acting as rain and dew in the sea of afflictions. Creating clouds and thunder on the mountain of ignorance. Blowing to extinguish the cauldron of boiling water and the charcoal furnace. Shouting to shatter the sword trees and knife mountains. Golden locks and mysterious passes cannot hold you back. Travel through different realms and continue to transmigrate.

One Color

Before the withered tree rock, there are many diverging paths. Travelers who arrive here all waste their time. Egrets and phoenixes standing in the snow are not the same color. The bright moon and reed flowers are not like each other. When understanding is complete, there is nothing left to understand. In the mysterious depths, even that must be rejected. Earnestly singing the melody within the mystery, can you grasp the moonlight in the void?

Ten Poems by Monk Defu of Yunding Mountain

Speech and Silence are Difficult to Fathom

Sitting idly in meditation, even the sages do not know. Speaking of it, there is nothing to compare it to. A stone man claps a board in the clouds. A wooden woman holds a sheng and blows it under the water. If you say you don't hear it, you don't understand. If you try to find its sound, you will still doubt. Teaching you to sing in harmony, you must still harmonize. Don't ask about the musical modes, bamboo, or silk.

The Ancestral Teaching is Radically Different

The ancestral intent is distinctly conveyed in a single phrase. The teachings are widely spread, guiding the Three Vehicles. Vimalakirti (凈名) overturns the mountain with a thunderous roar. Sariputra's (鹙子) solitary pool reflects the clear moonlight. Selling fish in the market, forgetting to advance and strive. Feeding tigers in the rocky forest, hoping for transcendence. Although knowing the same essence is a skillful means, it is like a lamp in the scorching sun.

Although Learning is Excellent

Those who dwell on the mind and study the Way are as numerous as dust. How many people recognize Caoxi? If there were no obstacles between the sacred and the mundane, then bricks and tiles would be true cultivation. A fleeting thought of evil arises, already belonging to the cause of many lifetimes of indulgence. Without encountering an ancestral teacher to point directly, it is difficult to express at the moment of opportunity.

Unable to Answer When Asked

Don't boast about the clarity of your answers. Clinging to phrases and seeking words will mislead you. Only Manjusri (文殊) is the Way. It is thanks to the layman's profound silence. Upon seeing someone, you must discard the knocking object. Knowing the road, you still forget the name of the milestone. If you have no doubts, the meaning will be fully understood. Why not live a silent life?

Without a Direct Pointing

Not dwelling in the north, south, east, or west. How can the upper and lower void be equal? Appearing as small as a hair, it is still said to be vast. Transforming beyond the long sky, it is still considered low. Suddenly drying up the red dust of the four seas.

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起。能竭三塗黑業迷。如此萬般皆屬壞。更須前進問曹溪。

自樂僻執

雖然僻執不風流。懶出松門數十秋。合掌有時慵問佛。折腰誰肯見王侯。電光夢世非堅久。慾火蒼生早晚休。自蘊本來靈覺性。不能暫使掛心頭。

問答須知起倒

問答須教知起倒。龍頭蛇尾自欺謾。如王秉劍猶王意。似鏡當臺待鏡觀。眨眼參差千里莽。低頭思慮萬重灘。各於此道爭深見。何啻前程作野干。

言行相扶

言語行時不易行。如烏如兔兩光明。寧關晝夜精勤得。非是貪瞋懈怠生。菩薩尚猶難說到。聲聞焉敢擬論評。然無地位長閑坐。誰料龍神來捧迎。

一句子

一句子玄不可盡。颯然會了奈渠何。非干世事成無事。祖教心魔是佛魔。貧子喻中明此道。獻珠偈里顯張羅。空門有路平兼廣。痛切相招誰肯過。

古今大意

古今以拂示東南。大意幽微肯易參。動指掩頭元是一。斜眸拊掌固非三。道吾無笏同人會。石鞏彎弓作者諳。此理若無師印授。欲將何見語玄談。

僧潤詩三首

因覽寶林傳

祖月禪風集寶林。二千餘載道堪尋。雖分西國與東國。不隔人心到佛心。迦葉最初傳去盛。慧能末後得來深。覽斯頓悟超凡眾。嗟彼常迷古與今。

贈道者

【現代漢語翻譯】 現代漢語譯本 起。能消除三塗（地獄、餓鬼、畜生）的黑暗業障和迷惑。像這樣的一切都屬於會壞滅的。更應該繼續前進，去向曹溪（六祖慧能的道場）請教。

自樂僻執 雖然隱居僻靜顯得不夠風流，但懶得走出松樹掩映的門已經幾十年了。有時合掌也懶得問佛，誰又肯彎腰去拜見王侯呢？電光火石般的人生如夢，並非堅固長久，眾生早晚都要停止奔波。自身蘊藏著本來的靈覺之性，卻不能稍微讓它在心中停留。

問答須知起倒 問答必須懂得起承轉合，虎頭蛇尾只會自欺欺人。如同國王秉持寶劍仍然是國王的意志，如同鏡子放在臺上等待被照見。稍微眨眼就會產生千里之差，低頭思慮就像面對萬重險灘。各自在這種道理上爭論深淺，和將前程當作野獸有什麼區別？

言行相扶 言語和行為一致不容易做到，如同烏鴉和兔子同時出現，兩者都是光明。寧可日夜精進勤奮地修行才能得到，不是靠貪婪、嗔恨和懈怠產生的。菩薩尚且難以完全說到，聲聞（小乘修行者）怎麼敢妄加評論？如果沒有任何地位卻長久閑坐，誰能料到會有龍神前來捧迎呢？

一句子 一句子的玄妙不可窮盡，如果突然領會了又能怎麼樣呢？並非因為世事而變得無事，執著于祖師的教誨是心魔，執著于佛也是魔。貧子喻（《法華經》中的比喻）中闡明了這個道理，獻珠偈（可能指某種偈頌）里顯現了鋪張羅列。空門有道路，既平坦又寬廣，懇切地互相召喚，有誰肯錯過呢？

古今大意 古今都用拂塵指示東南方，其中深奧的含義豈能輕易參透？動手指和掩蓋頭部，原本就是一回事；斜眼看和拍手掌，本來就不是三件事。道吾（禪師名）沒有手板與人相會，石鞏（禪師名）拉弓射箭，行家自然明白。這個道理如果沒有老師的印可傳授，要用什麼見解來談論玄妙的禪理呢？

僧潤詩三首 因覽寶林傳 祖師的禪月和禪風彙集在寶林寺（廣東韶關南華寺），兩千多年來，禪道值得探尋。雖然分為西國（印度）和東國（中國），但不妨礙人心到達佛心。迦葉（摩訶迦葉，禪宗初祖）最初傳下去非常興盛，慧能（六祖慧能）最後得到傳承非常深刻。讀了這些頓悟超越凡夫俗子，可嘆那些常常迷惑於過去和現在的人。

贈道者

【English Translation】 English version Rise. It can exhaust the dark karma and delusion of the three realms (hell, hungry ghosts, animals). All such things are subject to decay. One should further advance and inquire at Caoxi (Huineng's, the Sixth Patriarch's, monastery).

Self-Enjoyment in Seclusion Although living in seclusion may seem unromantic, I've been too lazy to leave the pine-covered gate for decades. Sometimes I'm too lazy to even put my palms together to ask the Buddha. Who would be willing to bow to kings and nobles? Life is like lightning, a dream, not solid or lasting. Sentient beings will eventually cease their striving. One's own nature contains the original spiritual awareness, but one cannot even briefly allow it to rest in the mind.

Knowing the Ups and Downs of Questions and Answers Questions and answers must be understood with their beginnings and endings. A dragon's head and a snake's tail only deceive oneself. Like a king holding a sword, it is still the king's will. Like a mirror on a stand, waiting to be reflected upon. A slight blink can create a difference of a thousand miles. Lowering one's head to think is like facing ten thousand dangerous rapids. Each argues about the depth of this path, what difference is there from treating the future as a wild beast?

Words and Actions Supporting Each Other It is not easy for words and actions to be consistent, like a crow and a rabbit appearing together, both are light. It can only be attained through diligent and assiduous practice day and night, not through greed, anger, and laziness. Even Bodhisattvas find it difficult to fully express, how dare Sravakas (Hinayana practitioners) presume to comment? If one sits idly for a long time without any status, who would expect dragons and gods to come and welcome them?

A Single Phrase The mystery of a single phrase is inexhaustible. If one suddenly understands it, what then? It is not because of worldly affairs that things become nothing. Attachment to the ancestral teachings is a mental demon, attachment to the Buddha is also a demon. The parable of the poor son (from the Lotus Sutra) clarifies this principle. The verse of offering a pearl (possibly referring to a specific verse) reveals the elaborate display. The gate of emptiness has a path that is both flat and wide. Earnestly inviting each other, who would be willing to miss it?

The Great Meaning of Ancient and Modern Times In ancient and modern times, the whisk is used to point to the southeast. How can the profound meaning be easily understood? Moving a finger and covering the head are originally the same thing. Looking askance and clapping hands are certainly not three things. Daowu (a Chan master) met people without a tablet. Shigong (a Chan master) drawing his bow, experts naturally understand. If this principle is not transmitted with a teacher's approval, what understanding can be used to discuss profound Chan principles?

Three Poems by Monk Run On Reading the Baolin Zhuan The ancestral Chan moon and Chan wind gather at Baolin Temple (Nanhua Temple in Shaoguan, Guangdong). For over two thousand years, the Chan path is worth exploring. Although divided into the Western Country (India) and the Eastern Country (China), it does not hinder the human heart from reaching the Buddha's heart. Kashyapa (Mahakashyapa, the first patriarch of Zen) initially transmitted it and it flourished greatly. Huineng (the Sixth Patriarch) finally received the transmission and it was very profound. Reading these, one suddenly awakens and transcends ordinary people. Alas, those who are often deluded by the past and the present.

Presented to a Taoist

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一語真空出世間。可憐迷者蟾循環。此生勝坐三禪樂。好句長吟萬事閑。秋月圓來看盡夜。野雲散去落何山。到頭自了方爲了。休執他經扣祖關。

贈禪客

了妄歸真萬慮空。河沙凡聖體通同。迷來盡似蛾投焰。悟去皆如鶴出籠。片月影分千澗水。孤松聲任四時風。直須密契心心地。休苦勞生睡夢中。

景德傳燈錄卷第二十九 大正藏第 51 冊 No. 2076 景德傳燈錄

景德傳燈錄卷第三十

銘記箴歌傅大士心王銘三祖僧璨大師信心銘牛頭山初祖法融禪師心銘僧亡名息心銘菩提達磨略辨大乘入道四行(弟子曇琳序)荷澤大師顯宗記南嶽石頭大師參同契五臺山鎮國大師澄觀答皇太子問心要杭州五雲和尚坐禪箴永嘉真覺大師證道歌騰騰和尚了元歌南嶽懶瓚和尚歌石頭和尚草菴歌道吾和尚樂道歌一缽歌(別錄云杯渡禪師作)樂普和尚浮漚歌蘇溪和尚牧護歌法燈禪師古鏡歌三首潭州龍會道尋遍參三昧歌丹霞和尚玩珠吟二首關南長老獲珠吟香嚴和尚勵覺吟歸寂吟二首韶山和尚心珠歌

傅大士心王銘

觀心空王玄妙難測。無形無相有大神力。能滅千災成就萬德。體性雖空能施法則。觀之無形呼之有聲。為大法將心戒傳經。水中鹽味色里膠清。決定是有不見其形。心

【現代漢語翻譯】 現代漢語譯本 一句真言能使人超脫世俗。可悲的是那些執迷不悟的人，像蟾蜍一樣輪迴不止（蟾循環：指像蟾蜍一樣不斷循環往復）。此生勝過享受三禪之樂（三禪樂：佛教禪定中的第三禪定所帶來的快樂）。吟誦美好的詩句，萬事皆可放下。秋月圓滿之時，可以徹夜觀賞。野云消散之後，不知飄落到哪座山峰。最終自己領悟才是真正的領悟。不要執著于其他經典，試圖以此來叩開祖師的關隘（祖關：指禪宗的開悟之門）。

贈禪客

了悟虛妄，迴歸真如，萬般思慮皆空。如恒河沙數般的凡夫和聖人，其本體是相同的。迷惑之時，就像飛蛾撲火一樣。覺悟之後，就像鳥兒飛出牢籠一樣。一輪明月，其影子能映照在無數山澗的水中。一棵孤松，任憑四季的風吹拂。必須秘密地契合這心與心之間的聯繫。不要在勞苦一生后，仍然沉睡在夢中。

《景德傳燈錄》卷第二十九 大正藏第 51 冊 No. 2076 《景德傳燈錄》

《景德傳燈錄》卷第三十

銘記箴歌：傅大士心王銘，三祖僧璨大師信心銘，牛頭山初祖法融禪師心銘，僧亡名息心銘，菩提達磨略辨大乘入道四行(弟子曇琳序)，荷澤大師顯宗記，南嶽石頭大師參同契，五臺山鎮國大師澄觀答皇太子問心要，杭州五雲和尚坐禪箴，永嘉真覺大師證道歌，騰騰和尚了元歌，南嶽懶瓚和尚歌，石頭和尚草菴歌，道吾和尚樂道歌，一缽歌(別錄云杯渡禪師作)，樂普和尚浮漚歌，蘇溪和尚牧護歌，法燈禪師古鏡歌三首，潭州龍會道尋遍參三昧歌，丹霞和尚玩珠吟二首，關南長老獲珠吟，香嚴和尚勵覺吟，歸寂吟二首，韶山和尚心珠歌

傅大士心王銘

觀照內心空性之王，玄妙而難以測度。它無形無相，卻具有強大的力量。能夠消除無數災難，成就萬種功德。其本體雖然是空性的，卻能施展法則。觀照它時，無形可見；呼喚它時，卻能發出聲音。它是偉大的護法將領，用心戒來傳授經典。就像水中的鹽味，顏料中的膠質一樣清晰。可以確定它們是存在的，只是看不見它們的形狀。心啊！

【English Translation】 English version A single word of truth transcends the world. Pity those who are deluded, endlessly cycling like toads (蟾循環: referring to endless cycles like a toad). This life surpasses the joy of the third Dhyana (三禪樂: the joy derived from the third Dhyana in Buddhist meditation). Reciting good verses, all affairs can be set aside. When the autumn moon is full, one can watch it all night long. After the wild clouds disperse, where do they fall? In the end, self-realization is true realization. Do not cling to other scriptures, trying to knock on the ancestral gate (祖關: the gate of enlightenment in Zen Buddhism) with them.

A Gift to a Zen Practitioner

Understanding illusion and returning to truth, all thoughts are emptied. The essence of ordinary beings and sages, as numerous as the sands of the Ganges, is the same. In delusion, it's like a moth flying into a flame. In enlightenment, it's like a crane emerging from a cage. A single moon's reflection is divided into the waters of a thousand streams. A solitary pine tree allows the winds of the four seasons to blow freely. One must secretly align with the mind-to-mind connection. Do not suffer a laborious life, still sleeping in a dream.

Jingde Records of the Transmission of the Lamp, Volume 29 Taisho Tripitaka Volume 51, No. 2076, Jingde Records of the Transmission of the Lamp

Jingde Records of the Transmission of the Lamp, Volume 30

Inscriptions and Admonitions: Fu Daishi's Mind King Inscription, the Third Patriarch Sengcan's Inscription on Faith in Mind, the First Patriarch of Niutoushan, Farong's Mind Inscription, Monk Wuming's Inscription on Cessation of Mind, Bodhidharma's Brief Discourse on the Four Practices for Entering the Path of the Great Vehicle (preface by his disciple Tanlin), Master Heze's Record of Manifesting the Doctrine, Master Shitou of Nanyue's Agreement of Difference and Sameness, Master Zhenguo of Wutaishan, Chengguan's Reply to the Crown Prince's Questions on the Essentials of Mind, Abbot Wuyun of Hangzhou's Admonition on Zazen, Yongjia Zhenjue's Song of Enlightenment, Abbot Tengteng's Song of Understanding the Source, Abbot Lanzan of Nanyue's Song, Abbot Shitou's Thatched Hut Song, Abbot Daowu's Song of Enjoying the Way, Song of a Single Bowl (another record says it was written by Zen Master Beidu), Abbot Lepu's Song of Floating Bubbles, Abbot Suqi's Song of Herding and Protecting, Zen Master Fadeng's Three Songs of the Ancient Mirror, Dao Xun of Longhui Temple in Tanzhou's Song of Seeking Everywhere and Participating in Samadhi, Zen Master Danxia's Two Poems on Playing with a Pearl, Elder Guannan's Poem on Obtaining a Pearl, Zen Master Xiangyan's Admonition on Awakening, Two Poems on Returning to Stillness, Abbot Shaoshan's Song of the Mind Pearl

Fu Daishi's Mind King Inscription

Observing the Mind, the King of Emptiness, is profound and difficult to fathom. It is formless and without appearance, yet possesses great power. It can extinguish thousands of calamities and accomplish myriad virtues. Although its essence is emptiness, it can enact laws. When observed, it has no form; when called upon, it has a voice. It is a great Dharma general, transmitting the scriptures with the precepts of the mind. Like the taste of salt in water, the clarity of glue in color. It is certain that they exist, but their shapes cannot be seen. O Mind!

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王亦爾。身內居停面門出入。應物隨情自在無礙。所作皆成。了本識心識心見佛。是心是佛是佛是心。唸唸佛心佛心念佛。欲得早成戒心自律。凈律凈心心即是佛。除此心王更無別佛。欲求成佛莫染一物。心性雖空貪瞋體實。入此法門端坐成佛。到彼岸已得波羅蜜。慕道真士自觀自心。知佛在內不向外尋。即心即佛即佛即心。心明識佛曉了識心。離心非佛離佛非心。非佛莫測無所堪任。執空滯寂於此漂沈。諸佛菩薩非此安心。明心大士悟此玄音。身心性妙用無更改。是故智者放心自在。莫言心王空無體性。能使色身作邪作正。非有非無隱顯不定。心性離空能凡能聖。是故相勸好自防慎剎邦造作還復漂沈。清凈心智如世黃金。般若法藏並在身心。無為法寶非淺非深。諸佛菩薩了此本心。有緣遇者非去來今。

三祖僧璨大師信心銘

至道無難唯嫌揀擇。但莫憎愛洞然明白。豪厘有差天地懸隔。欲得現前莫存順逆。違順相爭是為心病。不識玄旨徒勞念靜。圓同太虛無欠無餘。良由取捨所以不如。莫逐有緣勿住空忍。一種平懷泯然自盡。止動歸止止更彌動。唯滯兩邊寧知一種。一種不通兩處失功。遣有沒有從空背空。多言多慮轉不相應。絕言絕慮無處不通。歸根得旨隨照失宗。須臾返照勝卻前空。前空轉變皆由妄

【現代漢語翻譯】 現代漢語譯本： 王亦爾（人名，此處可能指代修行者）。身內的居所，面部的門戶出入（指眼耳鼻舌等感官）。應對外物，隨順情感，自在而無阻礙。所做的一切都能成就。明白根本，認識心，認識心就能見到佛。這心就是佛，佛就是這心。念念不忘佛心，佛心念念不忘佛。想要早日成就，就要以戒律約束自己。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要成佛，就不要沾染任何事物。心性雖然是空，但貪婪和嗔恨的本體卻是實在的。進入這個法門，端坐就能成佛。到達彼岸，就能得到波羅蜜（paramita，到彼岸）。仰慕真理的人，要自己觀察自己的心。知道佛在自身之內，不要向外尋求。即心即佛，即佛即心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就無法測度，沒有什麼可以勝任。執著于空，停留在寂靜中，就會在這裡沉淪。諸佛菩薩不是這樣安住其心的。明白心的大士，領悟這個玄妙的音聲。身心性微妙，作用沒有更改。因此，有智慧的人要放心自在。不要說心王是空，沒有體性。它能使色身（rupa-kaya，物質身體）作惡作正。非有非無，隱藏和顯現不定。心性離開空，能成為凡人，也能成為聖人。因此互相勸告，好好地防備謹慎，剎邦（kshetra，佛土）的造作還會回覆沉淪。清凈的心智如同世間的黃金。般若（prajna，智慧）的法藏都在身心中。無為的法寶，非淺非深。諸佛菩薩明白這個根本的心。有緣遇到的人，不在過去、現在、未來。

三祖僧璨大師《信心銘》

至道（最高的道）沒有困難，只是討厭選擇。只要不憎恨不喜愛，就能洞然明白。稍微有一點點差別，就如同天地般懸隔。想要讓它顯現，就不要存在順從和違逆。違逆和順從相互爭鬥，這就是心病。不認識玄妙的旨意，徒勞地念經靜坐。圓滿如同太虛空，沒有欠缺沒有剩餘。正是因為取捨，所以不如意。不要追逐有緣，不要住在空忍。一種平等的心懷，泯滅一切，自然停止。停止動，歸於止，停止反而更加動。只是停留在兩邊，怎麼能知道一種。一種不通，兩處都失去功效。捨棄有，有沒有從空背離空。說得越多，想得越多，反而越不相應。斷絕言語，斷絕思慮，無處不通。歸根就能得到旨意，隨順外照就會失去根本。須臾之間反觀自照，勝過之前的空。之前的空轉變，都是由於虛妄。

【English Translation】 English version: Wang Yier (personal name, possibly referring to a practitioner here). The dwelling within the body, the entrances and exits of the face (referring to the senses of eyes, ears, nose, tongue, etc.). Responding to things, following emotions, freely and without hindrance. Everything done can be accomplished. Understanding the root, recognizing the mind, recognizing the mind can see the Buddha. This mind is the Buddha, the Buddha is this mind. Constantly mindful of the Buddha-mind, the Buddha-mind constantly mindful of the Buddha. If you want to achieve early, you must discipline yourself with precepts. Pure precepts, pure mind, the mind is the Buddha. Apart from this mind-king, there is no other Buddha. If you want to become a Buddha, do not be contaminated by anything. Although the mind-nature is empty, the substance of greed and hatred is real. Entering this Dharma gate, sitting upright can become a Buddha. Reaching the other shore, one can obtain paramita (to the other shore). Those who admire the truth should observe their own minds. Knowing that the Buddha is within oneself, do not seek outwards. Mind is Buddha, Buddha is mind. A clear mind can recognize the Buddha, understanding can recognize the mind. Apart from the mind there is no Buddha, apart from the Buddha there is no mind. One who is not a Buddha cannot be measured, and is not capable of anything. Clinging to emptiness and dwelling in stillness will cause one to sink here. The Buddhas and Bodhisattvas do not settle their minds in this way. Great beings who understand the mind realize this profound sound. The body, mind, and nature are subtle, and their functions do not change. Therefore, wise people should set their minds at ease. Do not say that the mind-king is empty and has no substance. It can cause the physical body (rupa-kaya, material body) to do evil or good. Neither existent nor non-existent, its hiding and revealing are uncertain. The mind-nature is apart from emptiness, and can become an ordinary person or a sage. Therefore, advise each other to be careful and cautious, the creation of kshetras (Buddha-lands) will still revert to sinking. A pure mind and wisdom are like gold in the world. The treasury of prajna (wisdom) is all in the body and mind. The unconditioned Dharma treasure is neither shallow nor deep. The Buddhas and Bodhisattvas understand this fundamental mind. Those who encounter it by chance are not in the past, present, or future.

The Verses on Faith Mind by the Third Patriarch, Sengcan

The Supreme Path is not difficult, only dislike choosing. Just do not hate or love, and you will be clearly enlightened. A slight difference is as far apart as heaven and earth. If you want it to appear, do not hold onto compliance or resistance. Resistance and compliance fighting each other is a disease of the mind. Not recognizing the profound meaning is a waste of reciting and meditating. Round like the great void, without lack or excess. It is precisely because of taking and discarding that things are not as desired. Do not chase after conditions, do not dwell in empty endurance. A kind of equal mind, obliterating everything, naturally ceases. Stopping movement, returning to stillness, stopping only makes it more active. Only dwelling on both sides, how can one know the one? If the one is not understood, both sides lose their function. Abandoning existence, whether existence is turning away from emptiness. The more you say, the more you think, the more you become unaligned. Cutting off words, cutting off thoughts, there is nowhere you cannot pass through. Returning to the root, you gain the meaning; following external illumination, you lose the foundation. In an instant, reflecting back on yourself is better than the previous emptiness. The transformation of the previous emptiness is all due to delusion.

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見。不用求真唯須息見。二見不住慎莫追尋。才有是非紛然失心。二由一有一亦莫守。一心不生萬法無咎。無咎無法不生不心。能隨境滅境逐能沈。境由能境能由境能。欲知兩段元是一空。一空同兩齊含萬象。不見精粗寧有偏黨。大道體寬無易無難。小見狐疑轉急轉遲。執之失度必入邪路。放之自然體無去住。任性合道逍遙絕惱。繫念乖真昏沉不好。不好勞神何用疏親。欲取一乘勿惡六塵。六塵不惡還同正覺。智者無為愚人自縛。法無異法妄自愛著。將心用心豈非大錯。迷生寂亂悟無好惡。一切二邊良由斟酌。夢幻虛華何勞把捉。得失是非一時放卻。眼若不睡諸夢自除。心若不異萬法一如。一如體玄兀爾忘緣。萬法齊觀歸復自然。泯其所以不可方比。止動無動動止無止。兩既不成一何有爾。究竟窮極不存軌則。契心平等所作俱息。狐疑盡凈正信調直。一切不留無可記憶。虛明自照不勞心力。非思量處識情難測。真如法界無他無自。要急相應唯言不二。不二皆同無不包容。十方智者皆入此宗。宗非促延一念萬年。無在不在十方目前。極小同大忘絕境界。極大同小不見邊表。有即是無無即是有。若不如此必不須守。一即一切一切即一。但能如是何慮不畢。信心不二不二信心。言語道斷非去來今。

牛頭山初祖法融禪

【現代漢語翻譯】 現代漢語譯本 見（jian，知見）。不用刻意追求真實，只需要止息你的知見。二見（er jian，二元對立的觀點）不住留，謹慎不要追逐尋覓。一旦有了是非的分別，心就會紛亂而迷失。二（er，二元）由一（yi，本體）而有，但也不要執守這個一。一心（yi xin，清凈心）不生，萬法（wan fa，宇宙萬物）就沒有過錯。沒有過錯，就沒有什麼法（fa，規律、法則）需要遵守，不生心（bu sheng xin，不起分別心）。能（neng，能動的心）能夠隨著境（jing，外境）而滅，境（jing，外境）也隨著能（neng，能動的心）而消沉。境（jing，外境）由能（neng，能動的心）而生，能（neng，能動的心）由境（jing，外境）而顯。想要知道這兩段的根源，原本就是空（kong，空性）。一空（yi kong，絕對的空性）與兩（liang，二元）相同，齊齊包含萬象。不分別精細和粗糙，哪裡會有偏頗和黨見？大道（da dao，真理）的本體寬廣，沒有容易也沒有困難。小見（xiao jian，狹隘的見解）使人狐疑，反而越急越慢。執著它就會失去尺度，必定會進入邪路。放開它，順其自然，本體就沒有來去和停留。任順自性，就與道相合，逍遙自在，斷絕煩惱。繫念（xi nian，執著于念頭）違背真實，就會昏沉不好。不好就不要勞神，何必疏遠親近？想要取得一乘（yi cheng，唯一的解脫之道），不要厭惡六塵（liu chen，色、聲、香、味、觸、法）。六塵（liu chen，色、聲、香、味、觸、法）不厭惡，也就等同於正覺（zheng jue，正確的覺悟）。智者（zhi zhe，有智慧的人）無為（wu wei，順應自然），愚人（yu ren，愚昧的人）自己束縛自己。法（fa，佛法）沒有不同，只是人們虛妄地愛著。用意識去理解意識，難道不是大錯特錯？迷惑就產生寂靜和紛亂，覺悟就沒有好惡。一切二邊（yi qie er bian，一切二元對立的觀念）都是由於斟酌比較。夢幻虛假，何必去把握執著？得失是非，一時全部放下。眼睛如果不睡著，各種夢境自然消除。心如果沒有分別，萬法就同一如（yi ru，真如）。一如（yi ru，真如）的本體玄妙，兀自忘卻因緣。萬法平等看待，迴歸自然。泯滅它的所以然，不可用任何事物來比擬。停止動，就沒有動，動停止，就沒有停止。兩（liang，二元）既然不能成立，哪裡還有一（yi，本體）呢？究竟窮盡，不存任何法則。與心平等契合，所作所為全部止息。狐疑全部消除乾淨，正信（zheng xin，正確的信仰）調和正直。一切不留，沒有什麼可以記憶。虛空光明自然照耀，不勞費心費力。不是思量之處，識情難以測度。真如法界（zhen ru fa jie，真如的境界）無他無自。想要快速相應，唯有說不二（bu er，非二元對立）。不二（bu er，非二元對立）皆同，無所不包容。十方智者（shi fang zhi zhe，十方世界的智者）都進入這個宗門。宗門（zong men，宗旨）不是短暫也不是長遠，一念就是萬年。無處不在，十方就在眼前。極小同於極大，忘卻絕斷境界。極大同於極小，看不見邊際。有（you，存在）就是無（wu，空無），無（wu，空無）就是有（you，存在）。如果不是這樣，必定不要執守。一（yi，本體）就是一切（yi qie，萬物），一切（yi qie，萬物）就是一（yi，本體）。只要能夠這樣，何必擔心不能完成？信心（xin xin，堅定的信心）不二（bu er，非二元對立），不二（bu er，非二元對立）就是信心（xin xin，堅定的信心）。言語道斷，不是過去、現在、未來。 牛頭山初祖法融禪師（Niu Tou Shan Chu Zu Fa Rong Chan Shi，牛頭宗的開創者法融禪師）

【English Translation】 English version Seeing (jian, views). There's no need to seek truth; just cease your views. Don't dwell on dualistic views (er jian, dualistic viewpoints); be careful not to chase after them. As soon as there's right and wrong, the mind becomes confused and lost. Two (er, duality) arises from one (yi, the absolute), but don't cling to that one either. When the one mind (yi xin, pure mind) doesn't arise, all dharmas (wan fa, all phenomena) are without fault. Without fault, there's no dharma (fa, law, principle) to abide by, and no mind arises (bu sheng xin, no discriminating mind). The 'able' (neng, the active mind) can cease with the environment (jing, external environment), and the environment (jing, external environment) also subsides with the 'able' (neng, the active mind). The environment (jing, external environment) arises from the 'able' (neng, the active mind), and the 'able' (neng, the active mind) is revealed by the environment (jing, external environment). If you want to know the origin of these two aspects, they are originally empty (kong, emptiness). One emptiness (yi kong, absolute emptiness) is the same as two (liang, duality), equally containing all phenomena. If you don't discriminate between fine and coarse, how can there be bias and partisanship? The substance of the Great Way (da dao, the truth) is broad, without ease or difficulty. Small views (xiao jian, narrow views) cause doubt, making it faster and slower. Clinging to it will lose measure and surely lead to a wrong path. Letting it go naturally, the substance has no coming or going, no abiding. Letting nature be in harmony with the Way, carefree and free from vexation. Holding onto thoughts goes against the truth, causing dullness and is not good. If it's not good, don't bother, why alienate relatives and friends? If you want to attain the One Vehicle (yi cheng, the only path to liberation), don't hate the six dusts (liu chen, sights, sounds, smells, tastes, touch, and dharmas). If the six dusts (liu chen, sights, sounds, smells, tastes, touch, and dharmas) are not hated, they are the same as right enlightenment (zheng jue, correct enlightenment). The wise (zhi zhe, the wise person) is non-doing (wu wei, acting in accordance with nature), the foolish (yu ren, the foolish person) binds himself. Dharmas (fa, Buddhist teachings) are not different, it's just that people falsely cling to them. Using the mind to understand the mind, isn't that a big mistake? Delusion gives rise to stillness and chaos, enlightenment has no good or bad. All dualistic sides (yi qie er bian, all dualistic concepts) are due to deliberation and comparison. Dreams and illusions are empty, why bother grasping and clinging? Gain and loss, right and wrong, let go of them all at once. If the eyes don't sleep, all dreams will naturally disappear. If the mind has no differentiation, all dharmas are one suchness (yi ru, suchness). The substance of one suchness (yi ru, suchness) is profound, spontaneously forgetting conditions. Viewing all dharmas equally, returning to nature. Obliterating its reason, it cannot be compared to anything. Stopping movement, there is no movement; movement stopping, there is no stopping. Since two (liang, duality) cannot be established, where is one (yi, the absolute)? Ultimately exhausting, no rules exist. In harmony with the mind's equality, all actions cease. All doubts are completely cleared, right faith (zheng xin, correct faith) is harmonized and straightened. Leaving nothing behind, there is nothing to remember. Empty and bright, it shines naturally, without effort of mind and strength. Not a place for thinking, the emotions of consciousness are difficult to fathom. The realm of true suchness (zhen ru fa jie, the realm of true suchness) has no other and no self. To quickly correspond, only say non-duality (bu er, non-dualistic). Non-duality (bu er, non-dualistic) is all the same, encompassing everything. All wise ones of the ten directions (shi fang zhi zhe, wise ones of the ten directions) enter this school. The school (zong men, the doctrine) is neither short nor long, one thought is ten thousand years. Nowhere and everywhere, the ten directions are before your eyes. The extremely small is the same as the extremely large, forgetting and severing boundaries. The extremely large is the same as the extremely small, not seeing edges and surfaces. Existence (you, existence) is non-existence (wu, non-existence), non-existence (wu, non-existence) is existence (you, existence). If it's not like this, you must not cling to it. One (yi, the absolute) is all (yi qie, all things), all (yi qie, all things) is one (yi, the absolute). As long as you can be like this, why worry about not completing it? Faith (xin xin, firm faith) is non-dual (bu er, non-dualistic), non-dual (bu er, non-dualistic) is faith (xin xin, firm faith). The path of words is cut off, not past, present, or future. Chan Master Fa Rong (Niu Tou Shan Chu Zu Fa Rong Chan Shi, Chan Master Fa Rong, the founder of the Niutou School), the First Ancestor of Niu Tou Mountain

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師心銘

心性不生何須知見。本無一法誰論熏煉。往返無端追尋不見。一切莫作明寂自現。前際如空知處迷宗。分明照境隨照冥濛。一心有滯諸法不通。去來自爾胡假推窮。生無生相生照一同。欲得心凈無心用功。縱橫無照最為微妙。知法無知無知知要。將心守靜猶未離病。生死忘懷即是本性。至理無詮非解非纏。靈通應物常在目前。目前無物無物宛然。不勞智鑒體自虛玄。念起念滅前後無別。后念不生前念自絕。三世無物無心無佛。眾生無心依無心出。分別凡聖煩惱轉盛。計校乖常求真背正。雙泯對治湛然明凈。不須功巧守嬰兒行。惺惺了知見網轉彌。寂寂無見暗室不移。惺惺無妄寂寂明亮。萬象常真森羅一相。去來坐立一切莫執。決定無方誰為出入。無合無散不遲不疾。明寂自然不可言及。心無異心不斷貪淫。性空自離任運浮沉。非清非濁非淺非深。本來非古見在非今。見在無住見在本心。本來不存本來即今。菩提本有不須用守。煩惱本無不須用除。靈知自照萬法歸如。無歸無受絕觀忘守。四德不生三身本有。六根對境分別非識。一心無妄萬緣調直。心性本齊同居不攜。無生順物隨處幽棲。覺由不覺即覺無覺。得失兩邊誰論好惡。一切有為本無造作。知心不心無病無藥。迷時舍事悟罷非異。本無可取今何用

【現代漢語翻譯】 現代漢語譯本 《師心銘》

心性本來不生，還用什麼知見？本來沒有一法，誰來談論熏習修練？心念往返沒有定端，追尋也找不到。一切都不要造作，光明寂靜自然顯現。 前念已如虛空，執著于知覺之處就是迷失了根本。分明地照見外境，隨著照見反而更加昏昧。心中稍有滯礙，諸法便不能通達。心的去來本是自然，何必費力推究？ 生與無生的表相，生起與照見，本來就是一體。想要得到心的清凈，就要用無心來用功。縱橫自在，不加任何觀照，這是最為微妙的境界。知道法而無知，這才是無知的真諦。 用意識去守護靜止，仍然沒有脫離病態。將生死置之度外，就是本來的自性。至高的真理無法用言語詮釋，既不是解脫也不是束縛。靈妙通達，應物而現，常常就在眼前。 眼前沒有物，沒有物卻又宛然存在。不用費力思索，本體自然虛空玄妙。念頭生起又滅去，前後沒有差別。后念不生，前念自然斷絕。 過去、現在、未來三世都沒有物，沒有心，也沒有佛。眾生沒有心，依從無心而生出。分別凡聖，只會使煩惱更加旺盛。計較常與非常，是求真理而背離正道。 同時泯滅對待和修治，自然湛然明凈。不需要任何技巧，保持嬰兒般的純真狀態。過於清醒地了知，反而使見解的羅網更加密集。過於寂靜而沒有見解，就像在暗室中一樣沒有改變。 清醒而不妄動，寂靜而光明。萬象常常是真實的，森羅萬象都是一個相。 對於去來坐立，一切都不要執著。本來就沒有固定的方向，誰又會有出入呢？沒有聚合，沒有離散，不慢不快。光明寂靜自然，不可言說。 心沒有異心，不斷除貪慾。自性空寂自然脫離，任憑它漂浮沉沒。不是清，不是濁，不是淺，不是深。本來就不是古代，現在也不是今天。 現在沒有停留，見就在本心。本來沒有存在，本來就是現在。菩提本來就有，不需要用心守護。煩惱本來就沒有，不需要用心去除。 靈明的覺知自然照耀，萬法歸於如如不動。沒有歸宿，沒有承受，斷絕觀照，忘卻守護。四德不生，三身本來就有。六根面對外境，分別不是真識。一心沒有虛妄，萬緣自然調和正直。 心性本來齊等，同居而不相互妨礙。無生無滅，順應萬物，隨處幽靜棲息。覺悟由不覺悟而來，即覺悟就是沒有覺悟。得失兩邊，誰來談論好壞善惡？ 一切有為法，本來沒有造作。知道心不是心，就沒有病，也不需要藥。迷惑時捨棄世事，覺悟后也沒有什麼不同。本來就沒有什麼可以獲取，現在又用得著什麼呢？

【English Translation】 English version Shī Xīn Míng (Inscription on the Mind)

If the nature of mind is unborn, what need is there for knowledge and views? If there is fundamentally no dharma, who discusses cultivation and refinement? Going back and forth without end, seeking and searching but not finding. Do nothing at all, and bright stillness will naturally appear. The past is like empty space; clinging to the place of knowing is losing the source. Clearly illuminating the environment, with illumination comes obscurity. If the one mind is obstructed, all dharmas are not accessible. Coming and going are natural; why falsely investigate? The appearance of birthlessness, birth and illumination are one and the same. To attain purity of mind, use effort with no-mind. Free and unattached, without any illumination, this is the most subtle state. Knowing the dharma without knowing, this is the essence of no-knowing. Guarding stillness with the mind is still not free from illness. Forgetting birth and death is the original nature. The ultimate truth cannot be explained; it is neither liberation nor entanglement. Spiritual and responsive, it is always present before the eyes. Before the eyes there is nothing; with nothing, it is clearly present. Without laborious wisdom, the essence is naturally empty and profound. Thoughts arise and thoughts cease; there is no difference between before and after. If later thoughts do not arise, former thoughts naturally cease. In the three worlds there is no thing, no mind, no Buddha. Sentient beings have no mind; they arise from no-mind. Distinguishing between the mundane and the sacred only increases afflictions. Calculating right and wrong is seeking truth while turning away from the right path. Simultaneously extinguish opposition and treatment, and there will be serene clarity. No need for skillful effort; maintain the conduct of an infant. Being overly aware and knowing only makes the net of views denser. Being overly still and without views is like being in a dark room, unchanging. Being aware without delusion, being still and bright. The myriad phenomena are always real; the myriad appearances are all one aspect. Do not cling to coming, going, sitting, or standing. Fundamentally there is no fixed direction; who is there to enter or exit? Without gathering, without scattering, neither slow nor fast. Bright stillness is natural and cannot be spoken of. The mind has no different mind; do not cut off greed and lust. The nature of emptiness naturally separates; let it float and sink as it will. It is neither clear nor turbid, neither shallow nor deep. Originally it was not ancient; now it is not today. Now there is no dwelling; seeing is in the original mind. Originally there was no existence; originally it is now. Bodhi (enlightenment) is originally present; there is no need to guard it. Afflictions are originally nonexistent; there is no need to remove them. Spiritual knowing naturally illuminates; all dharmas return to suchness. Without return, without acceptance, cut off contemplation, forget guarding. The four virtues do not arise; the three bodies are originally present. The six senses face the environment; distinguishing is not true consciousness. If the one mind is without delusion, the myriad conditions are naturally harmonized and straightened. The nature of mind is originally equal; dwelling together without hindering each other. Unborn and unceasing, accord with all things, and dwell in secluded tranquility everywhere. Awakening comes from non-awakening; awakening is no-awakening. On both sides of gain and loss, who discusses good and evil? All conditioned dharmas are originally without creation. Knowing that the mind is not mind, there is no illness and no need for medicine. When deluded, abandon worldly affairs; after awakening, there is no difference. Originally there is nothing to be obtained; what is there to use now?

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棄。謂有魔興言空象備。莫滅凡情唯教息意。意無心滅心無行絕。不用證空自然明徹。滅盡生死冥心入理。開目見相心隨境起。心處無境境處無心。將心滅境彼此由侵。心寂境如不遣不拘。境隨心滅心隨境無。兩處不生寂靜虛明。菩提影現心水常清。德性如愚不立親疏。寵辱不變不擇所居。諸緣頓息一切不憶。永日如夜永夜如日。外似頑嚚內心虛真。對境不動有力大人。無人無見無見常現。通達一切未嘗不遍。思惟轉昏汩亂精魂。將心止動轉止轉奔。萬法無所唯有一門。不入不出非靜非暄。聲聞緣覺智不能論。實無一物妙智獨存。本際虛沖非心所窮。正覺無覺真空不空。三世諸佛皆乘此宗。此宗豪末沙界含容。一切莫顧安心無處。無處安心虛明自露。寂靜不生放曠縱橫。所作無滯去住皆平。慧日寂寂定光明明。照無相苑朗涅槃城。諸緣忘畢詮神定質。不起法座安眠虛室。樂道恬然優遊真實。無為無得依無自出。四等六度同一乘路。心若不生法無差互。知生無生現前常住。智者方知非言詮悟。

僧亡名息心銘

法界有如意寶。人焉久緘其身。銘其膺曰。古之攝心人也。戒之哉戒之哉。無多慮無多知。多知多事不如息意。多慮多失不如守一。慮多志散知多心亂。心亂生惱志散妨道。勿謂何傷其苦悠長。勿言何

【現代漢語翻譯】 現代漢語譯本 棄絕。如果有人說魔道興盛，空虛的表象完備，不要斷絕凡人的情感，只要教導他們止息妄念。妄念沒有了，心也就寂滅；心寂滅了，行為也就斷絕。不用刻意去證悟空性，自然就會明白透徹。滅盡生死輪迴，使心與真理冥合。睜開眼睛看見外相，心就隨著外境而生起。心處於沒有外境的狀態，外境處於沒有心的狀態。如果想用意識去消滅外境，彼此都會受到侵擾。心寂靜了，外境也就如如不動，既不排斥也不執著。外境隨著心的寂滅而消失，心也隨著外境的消失而無所依。這兩處都不產生，就是寂靜虛明。菩提的影子顯現，心如止水般清澈。德性如同愚鈍之人，不分親疏。寵辱不驚，不選擇住所。各種因緣都停止，一切都不再回憶。永遠的白天如同黑夜，永遠的黑夜如同白天。外表看起來愚笨遲鈍，內心卻虛空而真實。面對外境不動搖，是有力量的大人。沒有能見的人，沒有所見的物，沒有所見的狀態，但這種不見的狀態卻時常顯現。通達一切，無處不在。思慮越多反而越昏聵，擾亂精神魂魄。想用意識來停止妄動，越想停止反而越奔騰。萬法沒有別的，只有一門。不入也不出，既非靜也非喧囂。聲聞和緣覺的智慧無法論及。實際上什麼都沒有，只有妙智獨自存在。本源之處虛空沖融，不是意識所能窮盡的。真正的覺悟是沒有覺悟的覺悟，真空不是空無。過去、現在、未來三世諸佛都是遵循這個宗旨。這個宗旨即使是毫末之微，也包含著整個沙界。一切都不要顧慮，安心於無處可安之處。無處可安，虛明自然顯露。寂靜不生，放曠縱橫。所作所為沒有阻礙，來去都一樣坦然。智慧之日寂靜無聲，禪定之光明明照耀。照亮沒有形象的園林，照亮朗朗的涅槃之城。各種因緣都忘卻完畢，完整地詮釋精神的本質。不起於法座，安眠于虛空之室。以快樂的道恬淡自適，優遊于真實之中。無為而無所得，依靠無所依而自然顯現。四等心和六度行都通向同一條道路。心如果不生，萬法就沒有差別。知道生本無生，當下就是常住。有智慧的人才能明白，這不是言語所能表達的覺悟。 僧 亡名 息心銘 法界有如意寶（Ruyi Jewel，象徵著佛法的珍貴和圓滿）。人們長久地封閉著它。銘刻在胸前說：『這是古代攝心的人啊。』告誡啊，告誡啊！不要多思慮，不要多知曉。多知多事不如止息妄念。多思多慮不如守住一心。思慮多了志向就渙散，知曉多了心就混亂。心亂就會產生煩惱，志散就會妨礙修道。不要說沒有什麼傷害，那痛苦是悠長的。不要說沒有什麼壞處

【English Translation】 English version Abandonment. If someone says that the demonic path is flourishing and the empty appearances are complete, do not sever the emotions of ordinary people, but only teach them to cease their thoughts. When thoughts cease, the mind also becomes still; when the mind is still, actions also cease. There is no need to deliberately realize emptiness; naturally, it will become clear and thorough. Extinguish the cycle of birth and death, and merge the mind with truth. Open your eyes and see external appearances, and the mind arises with external circumstances. The mind is in a state without external circumstances, and external circumstances are in a state without the mind. If you try to use consciousness to eliminate external circumstances, both will be disturbed. When the mind is still, external circumstances are also unmoving, neither rejecting nor clinging. External circumstances disappear with the stillness of the mind, and the mind also has nothing to rely on with the disappearance of external circumstances. These two places do not arise, which is stillness and clarity. The shadow of Bodhi appears, and the mind is as clear as still water. Virtue is like that of a foolish person, not distinguishing between close and distant. Unmoved by favor or disgrace, not choosing a dwelling place. All conditions cease, and nothing is remembered. Eternal day is like night, and eternal night is like day. Outwardly appearing dull and foolish, but inwardly empty and true. Unmoved when facing external circumstances, is a powerful person. There is no one who sees, no object that is seen, no state that is seen, but this state of not seeing is always present. Understanding everything, being everywhere. The more you think, the more confused you become, disturbing the spirit and soul. Trying to use consciousness to stop wandering, the more you try to stop, the more you rush. There is nothing else in the myriad dharmas, only one gate. Neither entering nor exiting, neither quiet nor noisy. The wisdom of Sravakas and Pratyekabuddhas cannot discuss it. In reality, there is nothing, only wonderful wisdom exists alone. The origin is empty and harmonious, not something that consciousness can exhaust. True enlightenment is enlightenment without enlightenment, true emptiness is not emptiness. The Buddhas of the past, present, and future all follow this principle. This principle, even in the slightest, contains the entire sand world. Do not worry about anything, settle your mind in a place where there is nowhere to settle. With nowhere to settle, emptiness and clarity naturally reveal themselves. Stillness does not arise, freedom is unrestrained. There is no obstruction in what is done, coming and going are equally peaceful. The sun of wisdom is silent, the light of samadhi shines brightly. Illuminating the garden without form, illuminating the bright city of Nirvana. All conditions are forgotten, completely interpreting the essence of the spirit. Not rising from the Dharma seat, sleeping peacefully in the empty room. Enjoying the path with tranquility, wandering in truth. Non-action and non-attainment, relying on non-reliance and naturally appearing. The four immeasurables and the six perfections all lead to the same path. If the mind does not arise, there is no difference in the dharmas. Knowing that birth is without birth, the present is always abiding. Only the wise can understand, this is not an enlightenment that can be expressed in words. Monk Wang Ming's Inscription on Ceasing the Mind In the Dharma realm, there is a Ruyi Jewel (Ruyi Jewel, symbolizing the preciousness and perfection of the Dharma). People have long sealed it. Inscribed on the chest, it says: 'This is an ancient person who subdued the mind.' Admonish, admonish! Do not think too much, do not know too much. Knowing too much and doing too much is not as good as ceasing thoughts. Thinking too much is not as good as guarding one mind. Too much thinking scatters the will, too much knowing confuses the mind. A confused mind produces troubles, a scattered will hinders the path. Do not say there is no harm, the pain is long. Do not say there is no harm

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畏其禍鼎沸。滴水不停四海將盈。纖塵不拂五嶽將成。防末在本雖小不輕。關爾七竅閉爾六情。莫視於色莫聽於聲。聞聲者聾見色者盲。一文一藝空中小蚋。一伎一能日下孤燈。英賢才藝是為愚蔽。捨棄淳樸耽溺淫麗。識馬易奔心猿難制。神既勞役形必損斃。邪行終迷修途永泥。莫貴才能日益惛瞢。夸拙羨巧其德不弘。名厚行薄其高速崩。內懷憍伐外致怨憎。或談于口或書于手。邀人令譽亦孔之丑。凡謂之吉聖謂之咎。賞玩暫時悲哀長久。畏影畏跡逾遠逾極。端坐樹陰跡滅影沈。厭生患老隨思隨造。心想若滅生死長絕。不死不生無相無名。一道虛寂萬物齊平。何貴何賤何辱何榮。何勝何劣何重何輕。澄天愧凈皎日慚明。安夫岱嶺同彼金城。敬貽賢哲斯道利貞。

菩提達磨略辨大乘入道四行(弟子曇琳序)

法師者。西域南天竺國。是大婆羅門國王第三之子也。神慧疏朗聞皆曉悟。志存摩訶衍道。故舍素從緇紹隆聖種。冥心虛寂通鑑世事。內外俱明德超世表。悲誨邊隅正教陵替。遂能遠涉山海游化漢魏。忘心之士莫不歸信。存見之流乃生譏謗。於時唯有道育慧可。此二沙門年雖後生俊志高遠。幸逢法師事之數載。虔恭咨啟善蒙師意。法師感其精誠。誨以真道。令如是安心如是發行如是順物如是方便。此是大

【現代漢語翻譯】 現代漢語譯本： 畏懼災禍就像鼎中沸水一般。一滴水不停地滴落，最終四海都會盈滿。細小的塵埃如果不拂去，五嶽也會堆積而成。防微杜漸的道理在於根本，雖然細小也不可輕視。關閉你的七竅，封閉你的六情。不要去看美色，不要去聽聲音。聽到聲音的人如同耳聾，看到美色的人如同眼盲。任何文章技藝都如同空中的小蟲。任何技能才藝都如同日下的孤燈。英才賢能反而被才藝所矇蔽。捨棄淳樸而沉溺於淫靡華麗。意識之馬容易奔馳，心意之猿難以控制。精神既然勞累，形體必然損耗衰敗。邪惡的行為終將迷惑，修行的道路永遠泥濘。不要看重才能，那樣只會日益昏聵。誇耀笨拙而羨慕巧詐，他的德行不會弘大。名聲厚重而行為輕薄，他的高樓會迅速崩塌。內心懷著驕傲自滿，外在招致怨恨憎惡。或者用口談論，或者用手書寫。爲了博取他人的讚譽，真是非常醜陋。世人認為是吉祥的，聖人卻認為是災禍。賞玩只是暫時的快樂，悲哀卻是長久的。畏懼身影和足跡，只會越逃越遠。端正地坐在樹蔭下，足跡消失，身影也沉沒。厭惡生存，害怕衰老，隨著思慮而不斷造作。如果心念消滅，生死輪迴就會永遠斷絕。不生不滅，無形無名。唯一的真道虛空寂靜，萬物平等。哪裡有什麼高貴和低賤，哪裡有什麼屈辱和榮耀。哪裡有什麼勝利和失敗，哪裡有什麼重要和輕微。澄澈的天空也慚愧它的清凈，皎潔的太陽也慚愧它的明亮。安穩如泰山，穩固如金城。恭敬地贈送給賢哲，這條道路有利而貞正。

《菩提達磨略辨大乘入道四行》（弟子曇琳序）

法師（菩提達磨，譯者注），是西域南天竺國（古印度南部）的大婆羅門國王的第三個兒子。神思敏捷，聞一知十。立志于大乘佛法，所以捨棄了在家身份而出家，繼承和發揚聖人的道統。潛心於虛無寂靜，通曉世間萬事。內外兼修，德行超越世俗。悲憫邊遠地區正法衰微，於是遠涉山海，遊歷教化漢魏。忘卻自我執念的人沒有不歸信的。執著于自己見解的人就產生了譏諷和誹謗。當時只有道育、慧可這兩位沙門，雖然年紀較輕，但志向高遠。有幸遇到法師，侍奉他數年。虔誠恭敬地請教，有幸得到法師的教誨。法師感念他們的精誠，用真正的佛法教導他們。讓他們明白如何安心，如何修行，如何順應外物，如何運用方便法門。這就是大...

【English Translation】 English version: Fear its calamity as boiling water in a cauldron. If water droplets don't cease, the four seas will eventually be full. If fine dust is not brushed away, the five mountains will eventually be formed. Preventing problems at their root is essential, even if small, they should not be taken lightly. Close your seven orifices, shut off your six senses. Do not look at beauty, do not listen to sounds. Those who hear sounds are like the deaf, those who see beauty are like the blind. Any writing or skill is like a small gnat in the sky. Any talent or ability is like a lone lamp under the sun. Talented and virtuous people are instead obscured by their talents. Abandoning simplicity and indulging in licentious beauty. The horse of consciousness is easy to run wild, the monkey of the mind is difficult to control. If the spirit is exhausted, the body will surely be damaged and ruined. Evil deeds will ultimately lead to confusion, the path of cultivation will be forever muddy. Do not value talent, for it will only lead to increasing ignorance. Boasting of clumsiness and envying skillfulness, one's virtue will not be great. Having a thick reputation but thin actions, one's high tower will quickly collapse. Harboring pride and arrogance within, outwardly causing resentment and hatred. Either speaking with the mouth or writing with the hand. Seeking praise from others, this is truly very ugly. What the world calls auspicious, the sages call calamity. Enjoyment is temporary, sorrow is long-lasting. Fearing shadows and footprints, one will only run further and further away. Sitting upright in the shade of a tree, footprints disappear, and shadows sink. Disliking birth and fearing old age, one creates continuously with thoughts. If thoughts cease, the cycle of birth and death will be forever cut off. Neither born nor dying, without form or name. The one true path is empty and still, all things are equal. What is noble and what is base, what is humiliation and what is glory. What is victory and what is defeat, what is important and what is light. The clear sky is ashamed of its purity, the bright sun is ashamed of its brightness. Be as stable as Mount Tai, as secure as a golden city. Respectfully presented to the wise and virtuous, this path is beneficial and righteous.

Bodhidharma's Brief Discourse on the Four Practices for Entering the Path of the Mahayana (Preface by Disciple Tanlin)

The Dharma Master (Bodhidharma), was the third son of a great Brahmin king of South India. His mind was sharp and clear, understanding everything he heard. He aspired to the Mahayana path, so he renounced his lay life and became a monk, inheriting and promoting the lineage of the sages. He immersed himself in emptiness and stillness, understanding all worldly affairs. Cultivating both inner and outer qualities, his virtue surpassed the world. He felt compassion for the decline of the true Dharma in remote regions, so he traveled across mountains and seas, propagating the teachings in the Han and Wei dynasties. Those who forgot their self-attachment all returned to faith. Those who clung to their own views gave rise to ridicule and slander. At that time, there were only the two monks Daoyu and Huike, although young in age, their aspirations were high and far-reaching. They were fortunate to meet the Dharma Master and served him for several years. They respectfully and sincerely inquired, and were fortunate to receive the Dharma Master's teachings. The Dharma Master, moved by their sincerity, taught them the true Dharma. He taught them how to pacify the mind, how to practice, how to accord with external things, and how to use expedient means. This is the great...

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乘安心之法令無錯謬。如是安心者壁觀。如是發行者四行。如是順物者防護譏嫌。如是方便者遣其不著。此略序所由云爾。

夫入道多途。要而言之不出二種。一是理入。二是行入。理入者。謂藉教悟宗。深信含生同一真性。但為客塵妄想所覆不能顯了。若也舍妄歸真凝住壁觀。無自無他凡聖等一堅住不移。更不隨於文教。此即與理冥符無有分別。寂然無為名之理入。行入者。謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法之行。云何報冤行。謂修道行人若受苦時當自念言。我從往昔無數劫中棄本從末流浪諸有。多起冤憎違害無限。今雖無犯是我宿殃惡業果熟。非天非人所能見與。甘心忍受都無冤訴。經云。逢苦不憂。何以故。識達故。此心生時與理相應。體冤進道故說言報冤行。二隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。是我過去宿因所感今方得之。緣盡還無何喜之有得失從緣心無增減。喜風不動冥順於道。是故說言隨緣行也。三無所求行者。世人長迷處處貪著。名之為求。智者悟真理將俗反。安心無為形隨運轉。萬有斯空無所愿樂。功德黑暗常相隨逐。三界久居猶如火宅。有身皆苦誰得而安。了達此處故舍諸有息想無求。經云。有求皆苦

【現代漢語翻譯】 現代漢語譯本： 遵循安心的法則，就不會有錯謬。像這樣安心的人，就進行壁觀（bi guan，面壁靜觀）。像這樣修行的人，就實踐四行。像這樣順應事物的人，就能防止被譏諷和嫌棄。像這樣方便行事的人，就能去除執著。以上是簡略地敘述了這些道理的由來。

進入佛道有很多途徑，總而言之不出兩種：一是理入，二是行入。理入，是指通過教義領悟宗旨，深信一切眾生都具有同一真性（zhen xing，本性），只是被客塵（ke chen，外來的塵埃）妄想所覆蓋而不能顯現。如果能夠捨棄虛妄迴歸真理，凝神靜住進行壁觀，無自無他，凡人與聖人等同無二，堅定不動搖，不再隨從於文字教條，這就是與真理暗合，沒有分別。寂靜無為，就叫做理入。行入，是指四行，其餘各種修行都包含在這四行之中。是哪四種呢？一是報冤行，二是隨緣行，三是無所求行，四是稱法行。

什麼是報冤行？是指修行佛道的人如果遭受痛苦時，應當這樣想：我從往昔無數劫以來，捨棄根本而追逐末節，在各種生命形態中流浪，多次產生怨恨，違背正道，傷害眾生，數不勝數。現在雖然沒有犯錯，但這是我過去所造惡業的果報成熟了，不是天神或人所能給予的。甘心忍受，完全沒有怨恨。佛經上說：『遇到痛苦不憂愁。』為什麼呢？因為已經認識通達了。』這種心態產生時，就與真理相應，將報冤作為進道的途徑，所以叫做報冤行。二是隨緣行，眾生沒有自我，都隨著因緣和業力而流轉。苦和樂一併接受，都從因緣而生。如果得到好的回報、榮譽等事，這是我過去所種善因所感得的，現在才得到它，因緣盡了就會消失，有什麼值得高興的呢？得失都隨因緣而定，內心沒有增加或減少。喜悅之風不能動搖，暗中順應于道。所以叫做隨緣行。三是無所求行，世人長久地迷惑，處處貪婪執著，這就叫做追求。有智慧的人領悟真理，將世俗的觀念反轉過來，安心於無為，形體隨著運轉。萬事萬物都是空虛的，沒有什麼值得願望和喜樂的。功德和黑暗常常相伴相隨，三界（san jie，欲界、色界、無色界）長久居住，就像火宅一樣。有身體就有痛苦，誰能得到安寧呢？了達這個道理，所以捨棄各種執著，停止妄想，沒有追求。佛經上說：『有所求就有痛苦。』

【English Translation】 English version: Following the law of peace of mind, there will be no mistakes. Those who are at peace in this way practice 'wall-gazing' (bi guan, wall contemplation). Those who practice in this way practice the Four Practices. Those who accord with things in this way prevent criticism and dislike. Those who are expedient in this way relinquish their attachments. This is a brief account of the origins of these principles.

There are many paths to enter the Way, but to put it simply, there are only two: one is 'entering through principle' (li ru), and the other is 'entering through practice' (xing ru). 'Entering through principle' means to awaken to the essence through teachings, deeply believing that all sentient beings share the same true nature (zhen xing, true nature), but it is obscured by the dust of external objects (ke chen, external dust) and deluded thoughts, preventing it from manifesting. If one can abandon falsehood and return to truth, concentrating and dwelling in wall-gazing, without self or other, regarding ordinary beings and sages as equal and unwavering, no longer following textual doctrines, then one is in accord with principle, without differentiation. Being silent and non-active is called 'entering through principle'. 'Entering through practice' refers to the Four Practices, and all other practices are included within these four. What are the four? First, the 'practice of repaying grievances' (bao yuan xing); second, the 'practice of adapting to conditions' (sui yuan xing); third, the 'practice of seeking nothing' (wu suo qiu xing); and fourth, the 'practice of according with the Dharma' (cheng fa xing).

What is the 'practice of repaying grievances'? It means that when a practitioner of the Way experiences suffering, they should think to themselves: 'From countless eons in the past, I have abandoned the root and pursued the branches, wandering through various realms of existence, repeatedly generating resentment, violating the Way, and harming countless beings. Although I have not committed any offense now, this is the ripening of the karmic consequences of my past evil deeds, not something that gods or humans can inflict upon me.' Gladly enduring it, without any resentment. The sutra says: 'Encountering suffering without sorrow.' Why? 'Because one has realized and understood.' When this state of mind arises, it is in accordance with principle, taking the repayment of grievances as a path to progress, therefore it is called the 'practice of repaying grievances'. Second, the 'practice of adapting to conditions': sentient beings have no self, and all are transformed by conditions and karma. Suffering and joy are both received, and both arise from conditions. If one receives good rewards, honors, and other things, this is because of the good causes I planted in the past, and now I receive them. When the conditions are exhausted, they will disappear, so what is there to be happy about? Gains and losses depend on conditions, and the mind neither increases nor decreases. The wind of joy cannot move me, and I am secretly in accordance with the Way. Therefore, it is called the 'practice of adapting to conditions'. Third, the 'practice of seeking nothing': people in the world are long deluded, greedily attached everywhere, and this is called seeking. Wise people awaken to the truth and reverse worldly views, settling the mind in non-action, and the body follows the transformations. All things are empty, and there is nothing to desire or delight in. Merit and darkness constantly accompany each other, and dwelling in the Three Realms (san jie, the realm of desire, the realm of form, and the realm of formlessness) for a long time is like living in a burning house. Having a body is suffering, so who can find peace? Understanding this principle, one abandons all attachments, stops deluded thoughts, and seeks nothing. The sutra says: 'All seeking is suffering.'

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無求乃樂。判知無求真為道行。故言無所求行也。四稱法行。性凈之理目之為法。此理眾相斯空無染無著無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智者若能信解此理。應當稱法而行。法體無慳。于身命財行檀舍施心無吝惜。達解三空不倚不著。但為去垢稱化眾生而不取相。此為自行。復能利他。亦能莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想修行六度而無所行。是為稱法行。

荷澤大師顯宗記

無念為宗無作為本。真空為體妙有為用。夫真如無念非想念而能知實相。無生豈色心而能見。無念念者即念真如。無生生者即生實相。無住而住常住涅槃。無行而行即超彼岸。如如不動動用無窮。唸唸無求求本無念。菩提無得凈五眼而了三身。般若無知運六通而弘四智。是知即定無定。即慧無慧。即行無行。性等虛空體同法界。六度自茲圓滿。道品於是無虧。是知我法體空有無雙泯。心本無作道常無念。無念無思無求無得。不彼不此不去不來。體悟三明心通八解。功成十力富有七珍。入不二門獲一乘理。妙中之妙即妙法身。天中之天乃金剛慧。湛然常寂應用無方。用而常空空而常用。用而不有即是真空。空而不無便成妙有。妙有即摩訶般若。真空即清凈涅槃。般若是涅槃之因。涅槃是般

【現代漢語翻譯】 現代漢語譯本：不追求任何事物就是快樂。明白不追求才是真正的修行。所以說，這就是無所求的修行。四種修行方式中，符合『法』的修行，是指自性清凈的道理被稱為『法』（Dharma）。這個道理是眾相皆空，沒有污染，沒有執著，沒有彼此的分別。經書上說：『法中沒有眾生，因為遠離了眾生的污垢；法中沒有我，因為遠離了我的污垢。』有智慧的人如果能夠相信和理解這個道理，就應當按照『法』的原則去修行。『法』的本體沒有慳吝，對於自己的身體、生命和財產，實行佈施時，心中沒有吝惜。通達理解三空（三解脫門），不依賴，不執著，只是爲了去除污垢，教化眾生，而不著相。這是為自己修行，又能利益他人，也能莊嚴菩提（Bodhi）之道。佈施是這樣，其餘五度（五種波羅蜜）也是這樣。爲了去除妄想，修行六度（六波羅蜜）而無所執著，這就是符合『法』的修行。

荷澤大師《顯宗記》

以無念為宗旨，以無作為根本，以真空為本體，以妙有為作用。真如（Tathata）沒有念頭，不是通過思念能夠了解的，而是實相（Reality）。沒有生，哪裡是色和心能夠見到的？沒有唸的念，就是念真如；沒有生的生，就是生實相。不住而住，就是常住涅槃（Nirvana）。沒有行而行，就是超越彼岸。如如不動，動用無窮。唸唸無求，求本無念。菩提沒有得到，用清凈的五眼來了解三身（Trikaya）。般若（Prajna）沒有知，運用六神通來弘揚四智。要知道，即是禪定而無禪定，即是智慧而無智慧，即是修行而無修行。自性等同虛空，本體等同法界（Dharmadhatu）。六度自然圓滿，道品於是沒有虧缺。要知道，我法皆空，有無雙泯。心本來沒有造作，道常常沒有念頭。沒有念，沒有思，沒有求，沒有得。不在此，不在彼，不去，不來。體悟三明，心通八解脫。功成十力，富有七聖財。進入不二法門，獲得一乘的道理。妙中之妙，就是妙法身（Dharmakaya）。天中之天，就是金剛慧。湛然常寂，應用無方。用而常常空，空而常常用。用而不執著，就是真空。空而不空，便成就妙有。妙有就是摩訶般若（Mahaprajna）。真空就是清凈涅槃。般若是涅槃的原因，涅槃是般若的結果。

【English Translation】 English version: To seek nothing is joy. To understand that seeking nothing is true practice. Therefore, it is said to be the practice of seeking nothing. The fourth type of practice, practice in accordance with the 『Dharma』 (law, teaching), refers to the principle of self-nature purity being called 『Dharma』. This principle is that all phenomena are empty, without defilement, without attachment, without this or that distinction. The scriptures say: 『In the Dharma, there are no sentient beings, because it is free from the defilements of sentient beings; in the Dharma, there is no self, because it is free from the defilements of self.』 If a wise person can believe and understand this principle, they should practice in accordance with the Dharma. The essence of the Dharma has no stinginess; when practicing giving with one's body, life, and possessions, there is no reluctance in the heart. To thoroughly understand the three emptinesses (three doors of liberation), not relying, not clinging, but only to remove defilements, to teach and transform sentient beings, without clinging to appearances. This is practicing for oneself, and also benefiting others, and also adorning the path of Bodhi (enlightenment). Giving is like this, and so are the other five perfections (five paramitas). In order to remove delusion, practicing the six perfections (six paramitas) without attachment, this is practicing in accordance with the Dharma.

The Record of Manifestation of the Doctrine by Master Heze

Taking no-thought as the principle, non-action as the foundation, true emptiness as the substance, and wonderful existence as the function. True Thusness (Tathata) has no thought; it is not through thinking that one can understand reality. Without birth, how can form and mind see it? The no-thought of thought is the thought of True Thusness; the no-birth of birth is the birth of reality. Abiding without abiding is abiding in constant Nirvana (liberation). Acting without acting is transcending the other shore. Remaining still in suchness, its dynamic function is inexhaustible. Thought after thought without seeking, seeking the root of no-thought. Bodhi is not attained; use the pure five eyes to understand the three bodies (Trikaya). Prajna (wisdom) has no knowing; use the six supernormal powers to propagate the four wisdoms. Know that it is samadhi without samadhi, it is wisdom without wisdom, it is practice without practice. The nature is equal to space, the substance is the same as the Dharmadhatu (dharma realm). The six perfections are naturally complete, and the qualities of the path are without deficiency. Know that self and dharma are both empty, existence and non-existence are both extinguished. The mind is originally without creation, the path is always without thought. No thought, no contemplation, no seeking, no attainment. Not here, not there, not going, not coming. Embody the three insights, the mind penetrates the eight liberations. Accomplish the ten powers, rich in the seven treasures. Enter the non-dual gate, obtain the principle of the One Vehicle. The most wonderful of the wonderful is the wonderful Dharmakaya (dharma body). The heaven of heavens is the Vajra wisdom. Serene and always still, its application is boundless. Using and always empty, empty and always using. Using without clinging is true emptiness. Empty without being empty becomes wonderful existence. Wonderful existence is Maha-prajna (great wisdom). True emptiness is pure Nirvana. Prajna is the cause of Nirvana, and Nirvana is the result of Prajna.

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若之果。般若無見能見涅槃。涅槃無生能生般若。涅槃般若名異體同。隨義立名故云法無定相。涅槃能生般若即名真佛法身。般若能建涅槃。故號如來知見。知即知心空寂。見即見性無生。知見分明不一不異。故能動寂常妙理事皆如如。即處處能通達。即理事無礙。六根不染即定慧之功。六識不生即如如之力。心如境謝境滅心空。心境雙亡體用不異。真如性凈慧鑒無窮。如水分千月能見聞覺知。見聞覺知而常空寂。空即無相。寂即無生。不被善惡所拘。不被靜亂所攝。不厭生死不樂涅槃。無不能無有不能有。行住坐臥心不動搖。一切時中獲無所得。三世諸佛教旨如斯。即菩薩慈悲遞相傳受。自世尊滅后。西天二十八祖共傳無住之心。同說如來知見。至於達磨。屆此為初遞代相承於今不絕。所傳秘教要藉得人。如王髻珠終不妄與。福德智慧二種莊嚴。行解相應方能建立。衣為法信。法是衣宗。唯指衣法相傳更無別法。內傳心印印契本心。外傳袈裟將表宗旨。非衣不傳於法。非法不受于衣。衣是法信之衣。法是無生之法。無生即無虛妄乃是空寂之心。知空寂而了法身。了法身而真解脫。

南嶽石頭和尚參同契

竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理

【現代漢語翻譯】 現代漢語譯本： 若能證得此果，般若（智慧）無需憑藉『見』也能『見』到涅槃（寂滅）。涅槃（寂滅）本無生滅，卻能生出般若（智慧）。涅槃（寂滅）與般若（智慧），名稱雖異，本體卻相同。隨著所詮釋的意義而立名，所以說『法』沒有固定的相狀。涅槃（寂滅）能生出般若（智慧），就可稱之為真正的佛法身。般若（智慧）能建立涅槃（寂滅），所以號為如來的知見。『知』就是了知心性的空寂，『見』就是見證自性的無生。知與見分明，卻又不一不異，所以能動靜常妙，事理皆如如不動，即處處都能通達，即事理沒有障礙。六根不被外境所染，就是定慧的功夫；六識不生起，就是如如不動的力量。心隨境謝，境滅心空，心境兩方面都消亡，本體與作用沒有差異。真如自性清凈，智慧明鑑無窮。如同水能映現千個月亮，能見聞覺知，而又常常空寂。空，就是無相；寂，就是無生。不被善惡所拘束，不被靜亂所攝持，不厭惡生死，也不貪樂涅槃。說無不能無，說有不能有。行走、站立、坐臥，心都不動搖。一切時中，都能獲得無所得。三世諸佛的教旨都是這樣，即菩薩以慈悲心遞相傳授。自從世尊滅度后，西天二十八祖共同傳授無住之心，共同宣說如來的知見。到了達磨祖師，來到此地開始遞代相承，直到今天也沒有斷絕。所傳的秘密教法，需要依靠得到它的人。如同國王頭上的寶珠，終究不會隨便給予他人。福德與智慧兩種莊嚴，修行與理解相應，才能建立。衣是法的信物，法是衣的宗旨。只是指衣法相傳，更沒有其他的法。內傳心印，印證本心；外傳袈裟，將用以表明宗旨。不是衣不傳於法，不是法不受于衣。衣是法的信物之衣，法是無生之法。無生就是沒有虛妄，乃是空寂之心。了知空寂而明瞭法身，明瞭法身而真正解脫。

南嶽石頭和尚參同契

竺土（印度）大仙（佛陀）的心法，東西方秘密地互相付囑。人的根器有利鈍之分，但道沒有南北的祖師之別。靈源光明皎潔，枝派暗中流注。執著於事相原本就是迷惑，契合真理才能領悟。

【English Translation】 English version: If one attains this fruit, prajna (wisdom) can 'see' nirvana (extinction) without relying on 'seeing'. Nirvana (extinction) is inherently without birth and death, yet it can give rise to prajna (wisdom). Nirvana (extinction) and prajna (wisdom), though different in name, are the same in essence. Names are established according to the meaning they convey, hence it is said that 'dharma' has no fixed form. Nirvana (extinction) can give rise to prajna (wisdom), and can be called the true Dharma body of the Buddha. Prajna (wisdom) can establish nirvana (extinction), so it is called the knowledge and vision of the Tathagata. 'Knowledge' is understanding the emptiness and stillness of the mind, and 'vision' is witnessing the non-birth of the self-nature. Knowledge and vision are distinct, yet not one or different, so they can be dynamic and still, constantly wonderful, and all matters and principles are like the unmoving Thusness, that is, they can be understood everywhere, that is, there is no obstacle between matters and principles. The six senses are not contaminated by external objects, which is the effort of samadhi and wisdom; the six consciousnesses do not arise, which is the power of Thusness. The mind follows the environment to wither, the environment disappears and the mind is empty, and both the mind and the environment disappear, and there is no difference between the body and the function. The true nature is pure, and the wisdom is infinite. Like water can reflect thousands of moons, it can see, hear, perceive, and know, and it is often empty and silent. Emptiness is no form; silence is no birth. Not bound by good and evil, not controlled by stillness and chaos, not disgusted with birth and death, and not happy with nirvana. Saying no cannot be no, saying yes cannot be yes. Walking, standing, sitting, and lying down, the mind does not waver. At all times, one can obtain nothing. The teachings of the Buddhas of the three worlds are like this, that is, the Bodhisattvas pass on each other with compassion. Since the extinction of the World Honored One, the twenty-eight ancestors of the Western Heaven have jointly passed on the mind of non-abiding, and jointly preached the knowledge and vision of the Tathagata. When it came to Bodhidharma, he came here to start the succession from generation to generation, and it has not been interrupted until today. The secret teachings passed down need to rely on the person who gets it. Like the jewel on the head of the king, it will never be given to others casually. The two kinds of adornments of merit and wisdom, the corresponding practice and understanding, can be established. The robe is the token of the Dharma, and the Dharma is the purpose of the robe. It only refers to the transmission of the robe and Dharma, and there is no other Dharma. The inner transmission of the mind seal, confirming the original mind; the outer transmission of the kasaya, will be used to express the purpose. Not the robe is not passed on to the Dharma, not the Dharma is not accepted by the robe. The robe is the robe of the token of the Dharma, and the Dharma is the Dharma of non-birth. Non-birth is no falsehood, but the empty and silent mind. Knowing emptiness and silence and understanding the Dharma body, understanding the Dharma body and truly liberating.

The 'Sandokai' of Shitou Xiqian (石頭希遷) of Nanyue (南嶽)

The mind Dharma of the great sage (Buddha) of India (竺土) is secretly entrusted to each other in the East and West. People's roots have sharp and dull distinctions, but the Tao has no distinction between northern and southern patriarchs. The spiritual source is bright and clean, and the branches and streams flow in the dark. Attachment to phenomena is originally delusion, and only by conforming to the truth can one understand.

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亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。

五臺山鎮國大師澄觀答皇太子問心要

至道本乎其心。心法本乎無住。無住心體靈知。不昧性相寂然。包含德用該攝內外。能深能廣非有非空。不生不滅無終無始。求之而不得。棄之而不離。迷現量則惑苦紛然。寤真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知則慧日沉沒于有地。若無照無悟則昏云掩蔽于空門。若一念不生則前後際斷。照體獨立物我皆如。直造心源無智無得。不取不捨無對無修。然迷悟更依真妄相待。若求真去妄。猶棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮都捐。若任運寂知則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。

【現代漢語翻譯】 現代漢語譯本 並非領悟。各個法門的一切境界，相互交錯但不互相混淆。交錯是因為它們相互關聯，否則就各自安住于自身的位置。顏色本質上具有不同的形態，聲音原本具有不同的快樂和痛苦。隱晦地契合于上中之言，清晰地表達清濁之句。四大（地、水、火、風）的自性各自恢復，就像孩子找到了自己的母親。火的特性是熱，風的特性是動搖，水的特性是濕潤，地的特性是堅固。眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知咸和醋的味道。然而，這些都依賴於各個法則，依賴於根和葉的分佈。根本和末節必須迴歸宗源，尊卑要使用恰當的語言。應當明白光明中有黑暗，不要用黑暗去應對黑暗。應當明白黑暗中有光明，不要用光明去觀察光明。光明和黑暗各自相對，比如前進和後退的腳步。萬物自有其作用，應當說明其用途和所在之處。事情的道理存在於涵蓋相合之中，義理應當像箭鋒一樣相互抵拄。理解言語必須領會其宗旨，不要自立規矩。觸目所及卻不能領會道，行動起來又怎能知道道路。進步並非遠近的問題，迷惑就會被山河阻隔。謹此告知參玄之人，光陰不要虛度。

五臺山鎮國大師澄觀回答皇太子問心要

至道（最高的道理）本源於心，心法（心的法則）本源於無住（不執著）。無住的心體具有靈明的覺知，不昏昧，自性寂靜。它包含著德行和作用，涵蓋內外。能深能廣，非有非空。不生不滅，無終無始。尋求它卻無法得到，拋棄它卻無法離開。迷惑于現象就會感到困惑和痛苦，覺悟到真性就會感到空明和廓徹。雖然說即心即佛，只有證悟者才能真正知道。然而，如果有了證悟和知見，智慧之日就會沉沒于有為之地。如果沒有觀照和覺悟，昏暗的云就會遮蔽于空門。如果一念不生，那麼前後際斷絕，照體獨立，物我和萬物都如如不動。直接到達心源，沒有智慧也沒有得失。不取不捨，沒有對立也沒有修行。然而，迷惑和覺悟相互依存，真和妄相互對待。如果想要追求真而去除妄，就像拋棄影子而徒勞地奔跑。如果體認到妄即是真，就像身處陰影中，陰影自然消失。如果沒有心而忘記觀照，那麼所有的思慮都會消失。如果任運自然地寂靜覺知，那麼所有的行為都會由此產生。放曠任其去留，靜靜地觀察覺知其源頭和流向。言語和沉默都不失去玄妙的意義，行動和靜止都沒有離開法界。言語停止時，知和寂都同時消失。

【English Translation】 English version It is not enlightenment. All realms are in every gate. They reciprocate but do not intermingle. Reciprocation means they are interconnected; otherwise, they abide in their respective positions. Colors inherently have different forms, and sounds originally have different pleasures and pains. They subtly align with the words of the superior, middle, and inferior, and clearly express the phrases of clarity and turbidity. The four great elements (earth, water, fire, wind) each restore their own nature, like a child finding its mother. Fire's nature is heat, wind's nature is movement, water's nature is moisture, and earth's nature is solidity. The eye perceives color, the ear perceives sound, the nose perceives fragrance, and the tongue perceives saltiness and sourness. However, these all depend on individual dharmas, depending on the distribution of roots and leaves. The root and the branch must return to the source, and the superior and inferior must use appropriate language. One should understand that there is darkness in light; do not use darkness to confront darkness. One should understand that there is light in darkness; do not use light to observe light. Light and darkness are relative to each other, like forward and backward steps. All things have their own function; one should explain their use and location. The principle of things exists in the union of the box and the lid, and the meaning should be like arrows pointing at each other. Understanding words requires comprehending their purpose; do not establish your own rules. If you cannot comprehend the Dao (the Way) when you see it, how can you know the road when you walk? Progress is not a matter of distance; delusion is separated by mountains and rivers. I respectfully inform those who seek the profound: do not waste time.

Master Chengguan of Mount Wutai, who pacifies the nation, answers the Crown Prince's questions on the essentials of the mind

The ultimate Dao (the highest truth) originates from the mind; the Dharma (law) of the mind originates from non-abiding (non-attachment). The non-abiding mind-essence possesses luminous awareness, is not deluded, and its nature is serene. It encompasses virtue and function, covering both inside and outside. It can be deep and broad, neither existent nor non-existent. It is unborn and undying, without beginning or end. Seeking it, one cannot find it; abandoning it, one cannot leave it. Being deluded by phenomena leads to confusion and suffering; awakening to true nature leads to clarity and vastness. Although it is said that the mind is Buddha, only the enlightened truly know. However, if there is enlightenment and knowledge, the sun of wisdom will sink into the realm of conditioned existence. If there is no illumination or awakening, dark clouds will obscure the gate of emptiness. If a single thought does not arise, then the past and future are cut off, the illuminating essence stands alone, and beings and things are all as they are. Directly reach the source of the mind, without wisdom or attainment. Neither grasping nor rejecting, without opposition or cultivation. However, delusion and enlightenment depend on each other, and truth and falsehood are relative. If one seeks truth and abandons falsehood, it is like abandoning one's shadow and running in vain. If one realizes that falsehood is truth, it is like being in the shade, and the shadow naturally disappears. If there is no mind and one forgets to illuminate, then all thoughts will vanish. If one allows natural, silent awareness, then all actions will arise from it. Freely allow it to come and go, and quietly observe and be aware of its source and flow. Speech and silence do not lose their profound meaning, and movement and stillness do not depart from the Dharma realm. When speech ceases, both knowledge and stillness disappear simultaneously.

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論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙融之中道。無住無著莫攝莫收。是非兩亡能所雙絕。斯絕亦寂則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性翻覆相成。本智之與始修實無兩體。雙亡正入則妙覺圓明。始末該融則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我舉一全收。心佛眾生渾然齊致。是知迷則人隨於法。法法萬差而人不同。悟則法隨於人。人人一智而融萬境。言窮慮絕何果何因。體本寂寥孰同孰異。唯忘懷虛朗訊息沖融。其猶透水月。華虛而可見。無心鑒象照而常空矣。

杭州五雲和尚坐禪箴

坐不拘身禪非涉境。拘必乃疲涉則非靜。不涉不拘真光迥孤。六門齊應萬行同敷。嗟爾初機未達玄微。處沈隨掉能所支離。不有權巧胡為對治。驅策抑按均調惛亂。息慮忘緣乍同死漢。隨宜合開靡專壁觀(達磨大師正付法眼外。委示初機修心之要。啟四門四行。匪專一也)馳想頗多安那缽那(或掉舉猛利及惛住等。宜易觀修于數息。或出或入不得互動)沿流劍閣無滯木鵝。如火得水如病得醫。病瘳醫罷火滅水傾。一念清凈體寂常靈。是靈是寂非靈非寂

【現代漢語翻譯】 現代漢語譯本： 觀照時，寂靜與覺知同時並存。用語言來證明，卻無法向他人展示。用道理來說明，若沒有實證就無法理解。因此，要領悟寂靜之中沒有寂靜，真知之中沒有知。用知與寂不二的這一顆心，契合空與有雙重融合的中道。不住留，不執著，不要攝取，不要收回。是非兩種觀念都消失，能與所（能認知的主體和被認知的客體）都斷絕。這種斷絕也是寂靜，那麼般若智慧就會顯現。般若不是從心外新產生的，智慧的本性本來就具備。然而，本來的寂靜不能自己顯現，實際上是依靠般若的功用。般若與智慧的本性相互作用，相互成就。本來的智慧與開始的修行，實際上沒有兩個不同的本體。能所雙亡，真正進入，那麼微妙的覺悟就會圓滿光明。開始與終結相互融合，那麼因與果就會相互貫通。心心相印成佛，沒有一顆心不是佛心。處處都能成就道業，沒有一粒塵土不是佛國。所以，真與妄、物與我，舉起一個就全部收攝。心、佛、眾生，渾然一體，齊同一致。由此可知，迷惑時，人追隨於法，法有萬千差別而人各不相同。覺悟時，法追隨於人，人人都有同一智慧而能融合萬境。言語窮盡，思慮斷絕，哪裡還有什麼果什麼因？本體本來寂靜空寥，哪裡還有什麼同什麼異？只有忘懷一切，虛空明朗，訊息流通，和諧融洽。就像水中映月，花朵虛幻而可以看見。無心去照鏡，照見萬象而本性常空。

杭州五雲和尚坐禪箴

坐禪不拘泥於身體的姿勢，禪修不是涉足外在的境界。拘泥必定導致疲勞，涉足必定失去清靜。不涉足，不拘泥，真正的光明迥然獨立。六根（眼、耳、鼻、舌、身、意）同時相應，萬種修行一同開展。可嘆你們這些初學者，尚未通達玄妙的精微，處在昏沉或掉舉的狀態，能與所相互分離。如果沒有權宜的技巧，用什麼來對治？驅使、約束、抑制、按捺，均勻調和昏沉與散亂。停止思慮，忘記因緣，乍一看如同死人一般。隨順情況開合，不要專門進行壁觀（達磨大師真正傳付正法眼藏之外，詳細開示初學者修心的要領，開啟四門四行，不是專一的）。妄想雜念很多，就安住于安那般那（Anapana，數息觀）（或者掉舉猛利以及昏沉等，應該改變觀修方法，專注于數息，或者數呼氣，或者數吸氣，不得交替進行）。沿著河流，劍閣暢通無阻，木鵝不會滯留。如同火得到了水，如同病人得到了醫生。病好了，醫生離開了；火熄滅了，水傾倒了。一念清凈，本體寂靜，常住靈明。這靈明就是寂靜，非靈明也非寂靜。

【English Translation】 English version: In contemplation, stillness and awareness are simultaneously present. To prove it with words is impossible to show to others. To explain it with reason, it cannot be understood without realization. Therefore, one must realize that within stillness there is no stillness, and within true knowledge there is no knowledge. With this one mind that is non-dual in knowledge and stillness, one aligns with the Middle Way of the dual fusion of emptiness and existence. Do not dwell, do not cling, do not grasp, do not retract. Both right and wrong views disappear, and both the able (the subject) and the object (the perceived) are severed. This severance is also stillness, then Prajna (wisdom) will appear. Prajna is not newly born from outside the mind; the nature of wisdom is originally complete. However, original stillness cannot manifest itself; it is actually due to the function of Prajna. Prajna and the nature of wisdom interact and complement each other. Original wisdom and initial cultivation are actually not two separate entities. When both the able and the object are extinguished, and one truly enters, then the wonderful enlightenment will be perfectly bright. When the beginning and the end are mutually integrated, then cause and effect will interpenetrate each other. Mind after mind becomes Buddha; there is no one mind that is not the Buddha's mind. Everywhere one can achieve the Way; there is not a single speck of dust that is not the Buddha's land. Therefore, truth and falsehood, object and self, raising one encompasses all. Mind, Buddha, and sentient beings are all one, achieving complete harmony. Thus, it is known that in delusion, people follow the Dharma (teachings), and the Dharma has myriad differences while people are different. In enlightenment, the Dharma follows the people, and everyone has the same wisdom and can integrate all realms. When words are exhausted and thoughts are cut off, what fruit and what cause are there? The essence is originally still and empty; what is the same and what is different? Only by forgetting everything, being empty and bright, with the flow of information, harmonious and integrated. It is like the moon reflected in water, flowers are illusory but can be seen. Without the intention to mirror, reflecting all phenomena while the nature is always empty.

Zen Proverb of Abbot Wuyun of Hangzhou

Sitting in meditation is not about adhering to a specific posture, and Zen practice is not about engaging with external realms. Adhering will inevitably lead to fatigue, and engaging will inevitably lose tranquility. Without engaging and without adhering, true light is uniquely independent. The six senses (eye, ear, nose, tongue, body, mind) respond simultaneously, and myriad practices unfold together. Alas, you beginners, not yet understanding the subtle mysteries, are in a state of either dullness or agitation, with the able and the object separated. If there are no expedient techniques, what can be used to counteract this? Driving, restraining, suppressing, pressing down, evenly harmonizing dullness and distraction. Stopping thoughts and forgetting conditions is superficially like a dead person. Adapt to the circumstances, opening and closing, do not specialize in wall-gazing (Besides truly transmitting the Right Dharma Eye Treasury, Great Master Bodhidharma elaborately instructed the essentials of cultivating the mind for beginners, opening the four gates and four practices, not specializing in one). If there are many wandering thoughts, then settle on Anapana (mindfulness of breathing) (or agitation is fierce and dullness is present, one should change the method of contemplation, focusing on counting breaths, either counting exhalations or counting inhalations, not alternating). Along the river, the Jian Ge (Sword Pavilion) is unobstructed, and the wooden goose will not be hindered. It is like fire getting water, like a patient getting a doctor. When the illness is cured, the doctor leaves; when the fire is extinguished, the water is poured out. With one thought of purity, the essence is still, eternally luminous. This luminosity is stillness, neither luminosity nor stillness.

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。是非迭生犯過無極。前滅后興還如步走。患乎不知知則無咎。日由背夜鏡奚照后。此則不然圓明通透。照而不緣寂而誰守。萬象瀛漚太虛閃電。摧壞魔宮衝倒佛殿。跛者得履瞽者發見。法界塵寰齊輪頓現。曠蕩郊𢌅或坐或眠。既明方便乃號金仙。吾雖強說爰符聖言。聖言何也要假重宣。不動不禪是無生禪。又云。若學諸三昧。是動非坐禪。心隨境界流。云何名為定。故知歷代祖。唯傳此一心。祖光既遠大。吾子幸堪任。聊述無言旨。乃曰坐禪箴。

永嘉真覺大師證道歌

君不見。絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅卻阿鼻業。若將妄語誑眾生。自招拔舌塵沙劫。頓覺瞭如來禪。六度萬行體中圓。夢裡明明有六趣。覺后空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵境未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真乘。有人不肯任情徴。直截根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏里親收得六般神用空不空。一顆圓光色非色。

【現代漢語翻譯】 現代漢語譯本： 是非接連不斷地產生，所犯的過錯沒有窮盡。前面的錯誤剛消失，後面的錯誤又出現，就像走路一樣，永無止境。人們的憂患在於不明白這個道理，如果明白了，就不會有過錯。太陽因為背對著夜晚，鏡子又怎麼能照到背後呢？但這個道理卻不是這樣，它是圓滿光明、通達透徹的。它照耀萬物卻不攀緣，寂靜無為又有誰來守護呢？世間萬象如同大海中的水泡，太虛空中的閃電。它能摧毀邪魔的宮殿，也能衝倒佛的殿堂。瘸子能穿上鞋行走，瞎子也能看見光明。整個法界和世間，都同時顯現出圓滿的景象。在空曠的原野上，可以隨意坐臥。既然明白了這些方便法門，就可以被稱為金仙。我雖然勉強地解說，但都是符合聖人的教誨。聖人的教誨是什麼呢？就是要反覆地宣講。不執著于動，也不執著于禪定，這就是無生禪。又說：『如果學習各種三昧，那就是動而不是坐禪。心隨著外境流轉，又怎麼能稱為禪定呢？』所以知道歷代的祖師，只是傳授這一個心。祖師的光輝已經很遙遠了，我的弟子們希望能夠勝任。姑且敘述這無言的宗旨，那就是《坐禪箴》。

永嘉真覺大師《證道歌》

你難道沒看見嗎？那些斷絕了世俗學問，無所作為的清閑修行人，他們既不消除妄想，也不追求真理。無明的真實本性就是佛性，幻化不實的身體就是法身。法身覺悟了，就什麼都沒有了，本源自性就是天真佛。五陰就像浮雲一樣，空虛地來來去去，三毒就像水泡一樣，虛幻地出現和消失。證悟實相，就沒有人和法了，在剎那間就能滅掉阿鼻地獄的業。如果用妄語欺騙眾生，就會自招拔舌地獄的懲罰，經歷無數劫。頓悟瞭如來禪，六度萬行都在自身中圓滿。在夢裡明明有六道輪迴，覺悟后空空蕩蕩，連大千世界都沒有。沒有罪也沒有福，沒有損失也沒有增益，在寂滅的本性中不要去尋求什麼。過去沾染的塵境還沒有磨滅，今天必須分清楚。誰沒有念頭？誰沒有生滅？如果真的沒有生滅，那就無所不生。叫來木頭人問問，求佛施功要到什麼時候才能成功？放下四大，不要執著，在寂滅的本性中隨意飲食起居。諸行無常，一切皆空，這就是如來的大圓覺。確定地說出真正的佛法，有人不肯相信，就隨他去吧。直接截斷根源，這是佛所印證的，摘葉尋枝我不會。摩尼珠（Mani Jewel，如意寶珠）人們不認識，在如來藏（Tathagatagarbha，如來藏）里親自得到。六種神通的作用，空而不空，一顆圓滿的光芒，似色非色。

【English Translation】 English version: False and true arise one after another, and the transgressions committed are limitless. The former disappears while the latter emerges, like walking, never-ending. The worry lies in not understanding this principle; if one understands, there will be no fault. The sun faces away from the night, so how can a mirror illuminate what is behind? But this principle is not like that; it is perfectly bright, thoroughly penetrating. It illuminates all things without clinging, and is serenely still, so who is there to guard it? The myriad phenomena are like bubbles in the ocean, lightning in the vast emptiness. It can destroy the palaces of demons and topple the halls of Buddhas. The lame can wear shoes and walk, and the blind can see the light. The entire Dharma realm and the world simultaneously manifest a complete vision. In the vast wilderness, one can sit or lie down at will. Since one understands these expedient means, one can be called a Golden Immortal. Although I explain it reluctantly, it all aligns with the teachings of the sages. What are the teachings of the sages? It is to repeatedly proclaim. Not clinging to movement, nor clinging to meditation, this is the Unborn Zen. It is also said: 'If you study various Samadhis, that is movement, not seated meditation. The mind flows with external circumstances, how can it be called Samadhi?' Therefore, know that the successive patriarchs only transmitted this one mind. The light of the patriarchs is already distant, and I hope my disciples can be competent. Let me briefly describe this wordless principle, which is the 'Admonition on Seated Meditation'.

Song of Enlightenment by Great Master Yongjia Zhenjue

Have you not seen? Those idle practitioners who have severed worldly learning and do nothing, they neither eliminate delusions nor seek truth. The true nature of ignorance is Buddha-nature, and the illusory empty body is the Dharmakaya (Dharmakaya, the body of the Dharma). When the Dharmakaya is awakened, there is nothing there; the original nature is the natural Buddha. The five skandhas (Skandhas, the five aggregates of existence) are like floating clouds, coming and going in emptiness, and the three poisons (Three Poisons, greed, hatred, and delusion) are like water bubbles, appearing and disappearing in illusion. Realizing the true form, there is no person or Dharma; in an instant, one can extinguish the karma of Avici Hell (Avici Hell, the hell of incessant suffering). If one deceives sentient beings with false words, one will incur the punishment of having one's tongue pulled out for countless kalpas (Kalpa, an aeon). Suddenly awakening to the Zen of the Tathagata (Tathagata, the 'Thus Come One', an epithet of the Buddha), the six paramitas (Paramitas, perfections) and myriad practices are complete within oneself. In dreams, there are clearly the six realms of existence, but after awakening, there is nothing, not even the great thousand worlds. There is no sin or merit, no loss or gain; do not seek anything in the nature of stillness and extinction. The defilements of the past have not yet been erased; today, one must clearly analyze them. Who has no thoughts? Who has no birth and death? If there is truly no birth and death, then there is nothing that is not born. Call a wooden puppet and ask it, how long will it take to succeed in seeking the Buddha's blessings? Let go of the four elements (Four Elements, earth, water, fire, and wind), do not cling to them; in the nature of stillness and extinction, eat and drink as you please. All actions are impermanent, everything is empty; this is the great perfect enlightenment of the Tathagata. Definitely speaking the true Dharma, if someone does not believe it, let them be. Directly cutting off the root, this is what the Buddha has certified; I cannot pick leaves and search for branches. The Mani Jewel (Mani Jewel, wish-fulfilling jewel) is not recognized by people, but is personally obtained in the Tathagatagarbha (Tathagatagarbha, the womb of the Buddha). The function of the six supernatural powers is empty and not empty; a perfect light, like color and not like color.

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凈五眼得五力。唯證乃知誰可測。鏡里看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常披縷褐。道即心藏無價珍。無價珍用無盡。利物應時終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中下多聞多不信。但自懷中解垢衣。誰能向外夸精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不思議。觀惡言是功德。此則成吾善知識。不因訕謗起怨親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。河沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失卻威。天龍寂聽生欣悅。游江海涉山川。尋師訪道為參禪。自從認得曹溪路。了知生死不相干。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾回生幾回死。生死悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。入深山住蘭若。岑崟幽邃長松下。優遊靜坐野僧家。闃寂安居實瀟灑。覺即了不施功。一切有為法不同。住相佈施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如凈琉璃含寶月。既能解

此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣降龍缽解虎錫。兩股金镮鳴歷歷。不是標形虛事持。如來寶仗親軌跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑑無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。漭漭蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。舍妄心取真理。取捨之心成巧偽。學人不了用修行。真成認賊將為子。損法財滅功德。莫不由斯心意識。是以禪門了卻心。頓入無生智見力。大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。振法雷擊法鼓。佈慈云兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆惺悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅卻阿鼻業。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空勿涯岸。不離當處常湛然。覓則知君不可見。取不得捨不得。不可得中只么得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經

【現代漢語翻譯】 現代漢語譯本 這就像一顆如意寶珠，自利利他，永不枯竭。江上的月亮照耀，松間的清風吹拂，在這漫漫長夜、清凈的時刻，我們又該做些什麼呢？ 佛性就像戒律之珠，是印在心地上的印記。霧、露、云、霞，都不過是披在身上的衣裳。降龍的寶缽，解虎的錫杖，兩股金屬圓環碰撞發出清脆的聲響。 這並非只是外在的形式，虛假的事物，而是如來佛的寶貴遺蹟。不追求所謂的『真』，也不刻意斷絕所謂的『妄』，明白真妄二法，本性皆空，沒有實在的形相。 沒有形相，沒有空，也沒有不空，這才是如來真實的法身。心如明鏡，照亮一切，沒有阻礙，清澈透亮，周遍整個沙界。世間萬象，都清晰地顯現在其中，而這顆圓明的心，非內非外。 如果自以為豁達，撥弄因果，那就會莽莽撞撞，招來災禍。執著于『有』，想要擺脫『空』，也是一種病態，就像爲了躲避溺水，反而跳入火中。 如果捨棄妄心，想要獲取真理，這種取捨之心，本身就是一種巧偽。學佛之人如果不明白這個道理，盲目修行，那就真是認賊作子了。 損耗法財，滅除功德，莫不是因為這顆分別的心識。因此，禪宗講究了卻心念，才能頓悟無生之智，獲得真正的智慧和力量。 大丈夫應秉持智慧之劍，般若智慧的鋒芒，如同金剛般銳利。它不僅能摧毀外道邪見，還能讓天魔心驚膽戰。 震動法雷，敲擊法鼓，散佈慈悲的雲朵，降下甘露。龍和象的足跡遍及四方，滋潤無邊，使三乘根性和五種性的人都能覺醒。 雪山上的牛乳，純凈肥美，沒有一絲雜質，從中提煉出的醍醐，我常常飲用。一個自性圓滿通達一切自性，一個佛法遍含一切佛法。 一輪明月普遍顯現在一切水中，一切水中的月亮都包含在一輪明月中。諸佛的法身融入我的自性，我的自性也與如來相合。 一個法界具足一切法界，它非色、非心、非行為。彈指之間，就能圓滿成就八萬四千法門，剎那之間，就能滅除阿鼻地獄的業報。 一切言語和文字，無論是否合乎邏輯，都與我的靈覺無關。既不可譭謗，也不可讚美，它的本體就像虛空一樣，沒有邊際。 它不離當下，永遠清凈湛然，如果刻意去尋找，你就會發現它不可見。想要抓住它，卻抓不住，想要捨棄它，卻又捨棄不了，就在這不可得之中，才能真正地得到它。 沉默時也在訴說，訴說時也在沉默，廣開佈施之門，沒有絲毫阻礙。如果有人問我修習的是什麼宗派，就告訴他，是摩訶般若的力量。 或是對，或是錯，世人難以分辨，逆行還是順行，連天都無法預測。我早已經歷過這些。

【English Translation】 English version It is like a Cintamani jewel (wish-fulfilling jewel), benefiting oneself and others without end. The moon shines on the river, the pine wind blows. What to do in this long night of pure tranquility? Buddha-nature is like the precept-jewel, a seal imprinted on the mind. Mist, dew, clouds, and haze are merely clothes worn on the body. The dragon-subduing bowl, the tiger-releasing staff, the two golden rings clang melodiously. This is not merely an outward form, an empty practice, but the precious traces of the Tathagata (another name for Buddha). Do not seek 'truth' or cut off 'delusion'. Understand that the two dharmas (truth and delusion) are empty and without form. Without form, without emptiness, and without non-emptiness, this is the true form of the Tathagata. The mind is like a clear mirror, illuminating everything without obstruction, clear and bright, pervading the entire realm of sand. All phenomena appear clearly within it, and this perfect, bright mind is neither inside nor outside. If you think you are enlightened and manipulate cause and effect, you will recklessly invite disaster. Clinging to 'existence' and trying to escape 'emptiness' is also a sickness, like jumping into a fire to avoid drowning. If you abandon the deluded mind to grasp the truth, this very act of grasping and abandoning becomes artificial. If a student does not understand this and blindly practices, they are truly mistaking a thief for their own child. Depleting Dharma wealth and extinguishing merit are all caused by this discriminating consciousness. Therefore, Chan (Zen) emphasizes ending mental activity to suddenly enter the wisdom and power of no-birth. A great person wields the sword of wisdom, the sharpness of Prajna (wisdom) is like the flame of Vajra (diamond). It can not only destroy heretical views but also terrify the demons of desire. Shake the Dharma thunder, strike the Dharma drum, spread clouds of compassion, and sprinkle sweet dew. The footsteps of dragons and elephants reach everywhere, nourishing without limit, awakening those of the Three Vehicles and Five Natures. The milk from the snow mountain is pure and rich, without any impurities. The ghee extracted from it, I often consume. One nature perfectly connects with all natures, one Dharma pervades all Dharmas. One moon universally appears in all waters, and all water moons are contained within one moon. The Dharmakaya (body of Dharma) of all Buddhas enters my nature, and my nature merges with the Tathagata. One land possesses all lands, it is neither form, nor mind, nor action. In a snap of the fingers, one can perfectly accomplish eighty-four thousand Dharma gates, and in an instant, one can extinguish the karma of Avici Hell. All words and sentences, whether logical or illogical, have nothing to do with my spiritual awareness. It cannot be destroyed or praised, its essence is like space, without boundaries. It is always present, always clear and serene. If you deliberately seek it, you will find it cannot be seen. You cannot grasp it, you cannot abandon it, and it is within this unobtainable that you can truly obtain it. Silent when speaking, speaking when silent, the gate of great giving is opened without obstruction. If someone asks me what school I practice, tell them it is the power of Maha Prajna (great wisdom). Whether right or wrong, people cannot discern, whether going against or going with, even heaven cannot predict. I have already experienced these.

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多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛敕曹溪是。第一迦葉首傳燈。二十八代西天記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無俱遣不空空。二十空門元不著。一性如來體共同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙亡性即真。嗟末法惡時世。眾生福薄難調製。去聖遠兮邪見深。魔強法弱多怨害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。旃檀林無雜樹。郁密深沉師子住。境靜林間獨自游。走獸飛禽皆遠去。獅子兒眾隨後。三歲即能大哮吼。若是野干逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫釐失千里。是即龍女頓成佛。非即善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進沒道心。外道聰明無智慧。亦愚癡亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛捏怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了還須償宿債。饑逢王膳

【現代漢語翻譯】 現代漢語譯本 多劫修，不是等閑可以相欺誑迷惑的。建立法幢，樹立宗旨，明明是佛陀敕令曹溪所傳的法脈。第一代是迦葉尊者開始傳燈，二十八代都在西天的記載中。佛法向東流入這片土地，菩提達磨是為初祖。六代傳衣的故事天下皆知，後來得道的人更是數不勝數。 真如之體本來就不立，虛妄之相本來就空。有和無都要捨棄，連空也要空掉。二十空門原本就不執著，一性如來的本體是共同的。 心是根本，法是塵埃，這兩種關係就像鏡子上的痕跡。痕跡污垢完全清除，光明才會顯現，心和法都消亡的時候，自性就顯現了。 可嘆末法時代，眾生福報淺薄難以調伏。距離聖人遠了，邪見就深了，魔的力量強大，佛法衰弱，怨恨災害多。聽到如來的頓悟法門，恨不得將其滅除，讓它像瓦片一樣破碎。 所作所為在心裡，災殃卻在身上，不需要怨天尤人。想要不招致無間地獄的業報，就不要誹謗如來的正法輪。 旃檀林里沒有雜樹，鬱鬱蔥蔥，獅子居住其中。環境清靜，獅子獨自在林間遊蕩，走獸飛禽都遠遠避開。獅子的幼崽們緊隨其後，三歲就能發出巨大的吼聲。如果是野干追隨法王，即使活了一百年，也只是徒勞地張開妖怪的嘴巴。 圓頓之教不要講人情，有疑問不解決，一定要爭論明白。我不是逞強好勝，只是擔心修行落入斷見和常見的深坑。 說它不是，也不是不是，稍微有一點差錯，就會謬以千里。說它是，龍女立刻就能成佛；說它不是，善星比丘就會墮入地獄。 我早年積累學問，也曾研究註釋，尋找經論。分別名相不知停止，入海數沙，只是徒勞地困擾自己。 卻被如來嚴厲地呵斥，數說別人的珍寶有什麼用呢？一直以來都感到奔波勞碌，覺悟到自己虛度光陰，多年來白白地做了風塵中的客人。 種性邪惡，知解錯誤，不通達如來圓頓的教義。二乘人精進修行卻沒有菩提心，外道聰明卻沒有智慧。 既愚癡又幼稚，在空拳的指頭上產生真實的理解。執著于手指而認為它是月亮，白白地浪費功夫，在根、境、法中虛妄地捏造怪物。 不見一法，即是如來，才能被稱為觀自在。明白了，業障本來就是空的；不明白，還要償還宿世的債務。飢餓時遇到了國王的膳食。

【English Translation】 English version Cultivating for many kalpas is not something that can be deceived or misled casually. Establish the Dharma banner, set up the tenets, it is clearly the Dharma lineage transmitted by the Buddha's decree from Caoxi (the Sixth Patriarch's monastery). The first patriarch was Venerable Kāśyapa (one of the principal disciples of Gautama Buddha), who began the transmission of the lamp, and the twenty-eight generations are recorded in the Western Heaven (India). The Dharma flowed eastward into this land, and Bodhidharma (an Indian Buddhist monk) was the first patriarch. The story of the transmission of the robe for six generations is known throughout the world, and the number of those who attain enlightenment later is countless. The nature of True Thusness (Tathata) is originally not established, and the appearance of illusion is originally empty. Both existence and non-existence must be abandoned, and even emptiness must be emptied. The twenty emptiness doors are originally not attached to, and the essence of the One Nature Tathagata (Buddha) is shared. The mind is the root, and the Dharma is the dust; these two relationships are like traces on a mirror. When the traces and dirt are completely removed, the light will appear; when both the mind and the Dharma disappear, the self-nature will manifest. Alas, in the Dharma-ending age, sentient beings have shallow blessings and are difficult to tame. Far from the sages, evil views are deep; the power of demons is strong, the Dharma is weak, and there are many resentments and harms. Upon hearing the Tathagata's (Buddha) sudden enlightenment Dharma gate, they wish they could destroy it and shatter it like tiles. What is done is in the heart, but the calamity is on the body; there is no need to complain or blame others. If you want to avoid incurring the karma of the Avici Hell (the lowest level of hell), do not slander the Tathagata's (Buddha) true Dharma wheel. In the sandalwood forest, there are no mixed trees; it is lush and deep, and lions dwell within. The environment is quiet, and the lion roams alone in the forest; the beasts and birds all stay far away. The lion cubs follow closely behind, and at the age of three, they can roar loudly. If a jackal follows the Dharma King (Buddha), even if it lives for a hundred years, it will only open its monstrous mouth in vain. In the teaching of perfect and sudden enlightenment, do not be swayed by sentimentality; if there is doubt that is not resolved, you must argue clearly. I am not trying to be assertive, but I am afraid that cultivation will fall into the pit of annihilationism and eternalism. To say it is not, and not to say it is not, a slight error will lead to a difference of a thousand miles. To say it is, the Dragon Girl (a Buddhist figure known for her swift enlightenment) can immediately become a Buddha; to say it is not, the good star Bhikshu (a disciple of the Buddha who fell into hell due to slander) will fall into hell. In my early years, I accumulated learning, and I also studied commentaries and sought after sutras and treatises. Distinguishing names and forms without stopping, entering the sea to count sand, only to trouble myself in vain. But I was severely rebuked by the Tathagata (Buddha), what is the use of counting other people's treasures? All along, I have felt restless and weary, realizing that I have wasted my time, and for many years I have been a mere traveler in the dust. The nature is evil, the understanding is wrong, and one does not understand the Tathagata's (Buddha) perfect and sudden teachings. The practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are diligent in cultivation but lack the Bodhi mind, and the heretics are clever but lack wisdom. Both foolish and childish, they generate a real understanding on the fingers of an empty fist. Clinging to the finger and thinking it is the moon, wasting effort in vain, falsely fabricating monsters in the root, object, and Dharma. Not seeing a single Dharma is the Tathagata (Buddha), only then can one be called Avalokiteśvara (the Bodhisattva of Compassion). Understanding, the karmic obstacles are originally empty; not understanding, one must still repay past debts. Meeting the king's meal when hungry.

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不能餐。病遇醫王爭得差。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛於今在。師子吼無畏說。深嗟懵懂頑皮靼(多達切)只知犯重障菩提。不見如來開秘訣。有二比丘犯淫殺。波離螢光增罪結。維摩大士頓除疑。還同赫日銷霜雪。不思議解脫力。此即成吾善知識。四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足酬。一句瞭然超百億。法中王最高勝。河沙如來同共證。我今解此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千世界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。像駕崢嶸謾進途。誰見螗螂能拒轍。大象不游于兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君決。

騰騰和尚了元歌

修道道無可修。問法法無可問。迷人不了色空。悟者本無逆順。八萬四千法門。至理不離方寸。識取自家城郭。莫謾尋他鄉郡。不用廣學多聞。不要辯才聰俊。不知月之大小。不管歲之餘閏。煩惱即是菩提。凈華生於泥糞。人來問我若為。不能共伊談論。寅朝用粥充飢。齋時更餐一頓。今日任運騰騰。明日騰騰任運。心中了了總知。且作佯癡縛鈍。

南嶽懶瓚和尚歌

兀然無事無改換。無事何須論一段。直心

【現代漢語翻譯】 現代漢語譯本： 不能進餐。生病時遇到醫王才能爭取得以痊癒。在充滿慾望的環境中修行禪定，需要堅定的知見力。如同蓮花在火焰中生長，最終也不會被焚燬。勇敢地施捨即使犯了重罪，也能領悟到無生之理。早已成佛的古佛，如今依然存在。如同獅子吼般無畏地宣說佛法，深深地嘆息那些懵懂無知的愚人，只知道犯下重罪會障礙菩提之路，卻看不見如來開啟的秘密法訣。曾經有兩位比丘犯了淫戒和殺戒，波離尊者如同螢火蟲般微弱的光芒，只會增加他們的罪業。而維摩詰大士卻能立刻消除他們的疑惑，如同太陽驅散霜雪一般。不可思議的解脫之力，這才是成就我善知識的原因。即使以四事供養，也敢於不辭辛勞，即使花費萬兩黃金也能將其化解。粉身碎骨也難以報答佛恩，一句瞭然就能超越百億劫的修行。佛法是諸法之王，至高無上，如同恒河沙數般的如來共同印證。我現在解開這顆如意寶珠，相信並接受它的人都能相應。明明白白地見到空無一物，既沒有人也沒有佛。大千世界如同大海中的水泡，一切聖賢如同閃電般瞬間消失。即使鐵輪在頭頂上旋轉，堅定不移的定力和智慧也不會喪失。太陽可以變冷，月亮可以變熱，但眾魔無法破壞真實的佛法。如同大象駕車般氣勢洶洶地前進，又有誰見過螳螂能夠阻擋車輪呢？大象不會在兔子的小路上行走，大徹大悟的人不會拘泥於小的細節。不要用狹隘的見識來誹謗廣闊的天空，如果還不明白，我現在就為你決斷。

騰騰和尚了元歌 修行，道本無可修。問法，法本無可問。迷惑的人不瞭解色即是空，覺悟的人本來就沒有逆境和順境之分。八萬四千法門，至理不離自己的方寸之心。認識自己的本性，不要盲目地尋找其他地方。不需要廣泛地學習和聽聞，也不需要能言善辯和聰明才智。不需要知道月亮的大小，也不需要關心一年的剩餘時間。煩惱就是菩提，清凈的蓮花從污泥中生長出來。如果有人來問我該怎麼做，我無法與他談論。早上用粥來充飢，中午再吃一頓飯。今天隨順自然，明天也隨順自然。心中明明白白地知道一切，姑且裝作愚癡和遲鈍。

南嶽懶瓚和尚歌 安然自在，沒有什麼需要改變或替換。既然無事，又何必討論什麼道理呢？直心

【English Translation】 English version: Cannot partake in meals. Only when encountering a Medicine King during illness can one strive for recovery. Practicing Chan (Dhyana) amidst desires requires the strength of clear understanding (Jnana). Like a lotus blooming in fire, it ultimately remains unharmed. Courageously giving even after committing grave offenses allows one to realize the unborn (Anutpada). Buddhas who attained enlightenment long ago still exist today. Fearlessly proclaiming the Dharma like a lion's roar, deeply lamenting those ignorant fools who only know that committing grave offenses obstructs the path to Bodhi, yet fail to see the secret key opened by the Tathagata (Thus Come One). Once, two Bhikkhus (monks) committed adultery and murder. Parli's (Upali's) light, like that of a firefly, only increases their karmic burden. But Vimalakirti (Pure Fame) immediately dispels their doubts, like the sun melting frost and snow. The inconceivable power of liberation, this is what makes my good teacher. Even with offerings of the four necessities, I dare not shirk the labor, even spending ten thousand taels of gold can resolve it. Crushing bones and pulverizing the body is not enough to repay the Buddha's grace, one clear understanding surpasses hundreds of billions of kalpas (aeons) of practice. The Dharma is the king of all dharmas, supreme and unsurpassed, as countless Tathagatas (Thus Come Ones), as numerous as the sands of the Ganges, jointly attest. I now unlock this wish-fulfilling jewel, those who believe and accept it will all resonate. Clearly seeing that there is nothing at all, neither person nor Buddha. The great thousand world is like a bubble in the ocean, all sages and worthies are like a flash of lightning. Even if an iron wheel spins on top of one's head, unwavering Samadhi (concentration) and Prajna (wisdom) will never be lost. The sun can be cold, the moon can be hot, but all demons cannot destroy the true Dharma. Like an elephant majestically advancing, who has ever seen a mantis try to stop a wheel? An elephant does not travel on a rabbit's path, a great enlightenment is not bound by small details. Do not use narrow views to slander the vast sky, if you still do not understand, I will now decide for you.

Layuan Song by Monk Teng Teng In cultivation, the Dao (path) is ultimately uncultivatable. In asking about the Dharma, the Dharma is ultimately unaskable. Deluded people do not understand that form is emptiness, enlightened people originally have no adversity or favorable circumstances. The eighty-four thousand Dharma gates, the ultimate truth does not leave one's own square inch of heart. Recognize your own nature, do not blindly seek other places. No need for extensive learning and hearing, nor for eloquence and clever talent. No need to know the size of the moon, nor to care about the remaining time of the year. Afflictions are Bodhi, pure lotus flowers grow from muddy dung. If someone comes to ask me what to do, I cannot discuss it with him. In the morning, use porridge to fill the stomach, at noon, eat another meal. Today, let it be naturally Teng Teng (soaring), tomorrow, let it be naturally Teng Teng. Clearly knowing everything in the heart, for the time being, pretend to be foolish and dull.

Song of Monk Lanzan of Nanyue Serenely at ease, there is nothing to change or replace. Since there is nothing to do, why discuss any principles? A straight mind

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無散亂他事不須斷。過去已過去未來猶莫算。兀然無事坐何曾有人喚。向外覓功夫總是癡頑漢。糧不畜一粒逢飯但知嗎/廾。世間多事人相趁渾不及。我不樂生天亦不愛福田。饑來吃飯困來即眠。愚人笑我智乃知焉。不是癡鈍本體如然。要去即去要住即住。身披一破衲腳著娘生褲。多言復多語由來反相誤。若欲度眾生無過且自度。莫謾求真佛真佛不可見。妙性及靈臺何曾受熏煉。心是無事心面是娘生面。劫石可移動箇中無改變。無事本無事何須讀文字。削除人我本冥合箇中意。種種勞筋骨不如林下睡。兀兀舉頭見日高。乞飯從頭𢫫將功。用功展轉冥濛。取即不得不取自通。吾有一言絕慮亡緣。巧說不得只用心傳。更有一語無過真與。細如豪末大無方所。本自圓成不勞機杼。世事悠悠不如山丘。青松蔽日碧澗長流。山云當幕夜月為鉤。臥藤蘿下塊石枕頭。不朝天子豈羨王侯。生死無慮更復何憂。水月無形我常只寧。萬法皆爾本自無生。兀然無事坐春來草自青。

石頭和尚草菴歌

吾結草菴無寶貝。飯了從容圖睡快。成時初見茆草新。破后還將茆草蓋。住庵人鎮常在。不屬中間與內外。世人住處我不住。世人愛處我不愛。庵雖小含法界。方丈老人相體解。上乘菩薩信無疑。中下聞之必生怪。問

【現代漢語翻譯】 現代漢語譯本 無散亂，不做其他事情，不需要斷絕任何念頭。已經過去的就讓它過去，未來的也不要去計算。安然無事地坐著，從來沒有人呼喚我。向外尋求功夫，都是愚蠢頑固的人。 不儲存一粒糧食，遇到飯就吃。世間多事的人互相追逐，總是趕不上。我不喜歡昇天，也不喜愛修福田。飢餓了就吃飯，睏倦了就睡覺。愚蠢的人嘲笑我，有智慧的人才能理解。不是癡呆愚鈍，而是本來就是這樣。 想走就走，想住就住。身上披著一件破舊的衲衣，腳上穿著天生的褲子（指赤腳）。說得越多，反而越容易出錯。如果想要度化眾生，不如先度化自己。 不要欺騙自己去尋求真佛，真佛是不可見的。妙性與靈臺，何曾受到任何薰染？心是無事之心，面是天生的面容。即使劫石可以移動，其中的本質也不會改變。 本來就沒事，何必去讀文字？消除人我之分，自然冥合其中的真意。種種勞累筋骨，不如在林下睡覺。悠然抬頭，看見太陽高照。乞討來的飯，從頭到尾都用來修行。用功反而會更加迷惑。獲取真理，不是靠強求，而是自然通達。 我有一句話，可以斷絕思慮，消除因緣。巧妙的言辭無法表達，只能用心去領會。還有一句話，沒有什麼比真實更重要。細小如毫毛，廣大無邊際。本來就是圓滿成就的，不需要任何技巧。 世事悠悠，不如山丘。青松遮蔽陽光，碧綠的溪水長流。山云作為帷幕，夜月作為魚鉤。躺在藤蘿之下，用石頭當枕頭。不朝拜天子，也不羨慕王侯。對生死沒有憂慮，還會有什麼憂愁呢？ 水中的月亮沒有固定的形狀，我常常只是保持寧靜。萬法都是如此，本來就是沒有生滅的。安然無事地坐著，春天來了，草自然就綠了。

石頭和尚草菴歌

我結了一間草菴，沒有什麼寶貝。吃完飯後，從容地睡覺最快樂。建成的時候，茅草看起來很新。破舊之後，還是用茅草來蓋。住在庵里的人，永遠都在。不屬於中間，也不屬於內外。世人居住的地方，我不居住。世人喜愛的東西，我不喜愛。庵雖然小，卻包含了整個法界。方丈老人能夠心領神會。上乘的菩薩深信不疑，中下根器的人聽了，一定會覺得奇怪。問

【English Translation】 English version Without distraction or other matters, there's no need to sever anything. Let the past be past, and don't calculate the future. Sitting serenely doing nothing, no one ever calls me. Seeking effort externally is always the act of a foolish and stubborn person. Not storing a single grain of rice, I simply eat when food is available. Worldly people chase after things, always falling short. I don't delight in ascending to heaven, nor do I cherish cultivating fields of merit. I eat when hungry, and sleep when tired. Fools laugh at me, but the wise understand. It's not dullness or stupidity, but the way things are inherently. Going when I want to go, staying when I want to stay. Wearing a tattered robe, my feet clad in mother-given pants (barefoot). Much talk and many words invariably lead to misunderstandings. If you wish to liberate beings, it's best to liberate yourself first. Don't deceive yourself by seeking the true Buddha; the true Buddha cannot be seen. The wondrous nature and the spiritual platform have never been subjected to any conditioning. The mind is a mind free from affairs, the face is the face given at birth. Even if kalpa-stones can be moved, the essence within remains unchanged. Originally there is nothing to do, why read texts? Eliminate the distinction between self and others, and naturally merge with the meaning within. All kinds of physical labor are not as good as sleeping under the trees. Leisurely raising my head, I see the sun high in the sky. Begged-for food, from beginning to end, is used for cultivation. Exerting effort only leads to further confusion. Taking it is not forced, it comes naturally. I have a saying that cuts off thoughts and eliminates conditions. Skillful words cannot express it, only the mind can transmit it. There is another saying: nothing surpasses truthfulness. As fine as a hair, as vast as limitless. Originally complete, requiring no contrivance. Worldly affairs are fleeting, better than hills and mountains. Green pines shade the sun, and clear streams flow endlessly. Mountain clouds serve as curtains, and the night moon as a fishing hook. Lying under wisteria vines, using a rock as a pillow. Not attending the emperor's court, why envy kings and nobles? Without worry about birth and death, what else is there to worry about? The moon in the water has no fixed form, I often just remain tranquil. All dharmas are like this, originally without arising or ceasing. Sitting serenely doing nothing, when spring comes, the grass naturally turns green.

Song of the Grass Hut by Shitou (Sekito) the Monk

I built a grass hut, with no treasures within. After eating, I leisurely plan for a quick sleep. When it was built, the thatch looked new. After it's broken, I'll still use thatch to cover it. The person living in the hut is always present. Not belonging to the middle, nor to the inside or outside. The place where worldly people live, I do not live. The things that worldly people love, I do not love. Although the hut is small, it contains the entire Dharma realm (Dharmadhatu). The abbot (Fangzhang) understands it intimately. Superior Bodhisattvas believe without doubt, those of middle and lower capacity will surely find it strange. Question:

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此庵壞不壞。壞與不壞主元在。不居南北與東西。基上堅牢以為最。青松下明窗內。玉殿朱樓未為對。衲帔幪頭萬事休。此時山僧都不會。住此庵休作解。誰夸鋪席圖人買。迴光返照便歸來。廓達靈根非向背。遇祖師親訓誨結草為庵莫生退。百年拋卻任縱橫。擺手便行且無罪。千種言萬般解。只要教君長不昧。欲識庵中不死人。豈離而今遮皮袋。

道吾和尚樂道歌

樂道山僧縱性多。天回地轉任從他。閑臥孤峰無伴侶。獨唱無生一曲歌。無生歌出世樂。堪笑時人和不著。暢情樂道過殘生。張三李四渾忘卻。大丈夫須氣概。莫順人情無妨礙。汝言順即是菩提。我謂從來自相背。有時憨有時癡。非我途中爭得知。特達一生常任運。野客無鄉可得歸今日山僧只遮是。元本山僧更若為。探祖機空王子。體似浮雲沒隈倚。自古長披一衲衣。曾經幾度遭寒暑。不是真不是偽。打鼓樂神施拜跪。明明一道漢江云。青山綠水不相似。稟性成無揩改。結角羅紋不相礙。或運慈悲喜捨心。或即逢人以棒闿。慈悲恩愛落牽纏。棒打教伊破恩愛。報乎月下旅中人。若有恩情吾為改。

一缽歌

遏喇喇鬧聒聒。總是悠悠造佅㒓。如饑吃鹽加得渴。枉卻一生頭蘗蘗。究竟不能知始末。拋卻死屍何處脫。勸君努力求解脫。閑

【現代漢語翻譯】 現代漢語譯本： 此庵會壞嗎？即使會壞，庵的主人依然存在。他不居於南北東西任何方位，堅固的根基才是最重要的。青松下的明亮窗戶內，華麗的玉殿朱樓也無法與之相比。披著破舊的僧袍，萬事皆休。此時的山僧什麼都不會。住在這庵里，不要妄作解釋。誰會誇耀鋪席來引人購買？迴光返照，迴歸本源。廓然通達的靈根，不分向背。遇到祖師的親自教誨，即使結草為庵也不要退縮。百年光陰，任其縱橫馳騁，擺手而去，沒有罪過。千種言語，萬般解釋，只要教你永遠不迷惑。想要認識庵中的不死之人嗎？他難道離開了你現在這身皮囊？

道吾和尚樂道歌

樂道的山僧，隨性而為。天旋地轉，任其自然。閑臥孤峰，沒有伴侶。獨自唱著無生之曲。無生之歌，是出世之樂。可笑世人，不能領會。盡情享樂，度過殘生。張三李四，全都忘卻。大丈夫要有氣概，不要順應人情，毫無主見。你說順應就是菩提（bodhi，覺悟），我說從來都是背道而馳。有時憨厚，有時癡傻，不是我這樣的人，怎能知道其中的奧妙？特立獨行，一生順其自然。野客沒有故鄉可以迴歸。今天的山僧就是這樣。原本的山僧又能怎樣？探究祖師的機鋒，空王之子。身體像浮雲一樣，沒有依靠。自古以來，長披一件衲衣。曾經經歷過多少寒暑。不是真，也不是假。打鼓作樂，神施跪拜。明明一道漢江云，青山綠水，並不相似。稟性天成，無法改變。結角羅紋，互不相礙。有時運用慈悲喜捨之心，有時就用棒喝來開導他人。慈悲恩愛，容易陷入牽纏。用棒打，就是要教他打破恩愛。告訴那些月下旅途中的人，如果你們有恩愛之情，我可以為你們改變。

一缽歌

嘈雜喧鬧，都是悠悠眾生在造作。如同飢餓時吃鹽，反而更加口渴。白白浪費一生，頭腦昏聵。最終也不能知道事情的始末。拋棄這具死屍，又能到哪裡解脫？勸你努力求解脫。閑暇 English version: Will this hermitage decay? Even if it decays, the master of the hermitage remains. He does not dwell in the north, south, east, or west; a firm foundation is the most important thing. Inside the bright window beneath the green pines, even magnificent jade palaces and vermilion towers cannot compare. Draped in a worn-out robe, all worldly affairs cease. At this moment, the mountain monk knows nothing. Dwelling in this hermitage, do not make wild interpretations. Who would boast of a mat to entice people to buy? Turn the light inward and return to the source. The vast and unobstructed spiritual root knows no front or back. Encounter the personal teachings of the patriarch; even if you build a grass hut, do not retreat. A hundred years of time, let it roam freely; wave your hand and depart, without guilt. A thousand words, myriad explanations, only to teach you to never be deluded. Do you want to know the undying person in the hermitage? How could he be apart from this very skin bag you have now?

Daowu's Song of Joy in the Way

The mountain monk who delights in the Way is unrestrained in nature. Heaven revolves and earth turns, let it be. Leisurely lying on a solitary peak, without companions. Singing alone a song of no-birth. The song of no-birth is the joy of transcending the world. Laughable are the people of the world who cannot comprehend it. Enjoying the Way to the fullest, passing the remaining years. Zhang San and Li Si, all forgotten. A great person must have spirit, do not follow human sentiments without principle. You say that following is bodhi (bodhi, enlightenment), I say that it has always been contrary. Sometimes foolish, sometimes silly, how could those who are not like me know the mystery? Outstanding and independent, always letting life run its course. The wild traveler has no home to return to. Today's mountain monk is just like this. What else can the original mountain monk do? Exploring the ancestral mechanism, the son of the empty king. The body is like floating clouds, without reliance. Since ancient times, always wearing a patched robe. Having experienced how many cold and hot seasons. Not true, not false. Drumming and making music, the gods prostrate and worship. Clearly, a Han River cloud, green mountains and clear waters, are not alike. Endowed with inherent nature, impossible to change. Knotted patterns and intertwined veins do not obstruct each other. Sometimes employing the mind of loving-kindness, compassion, joy, and equanimity, sometimes using shouts and blows to enlighten others. Loving-kindness and affection easily lead to entanglement. Using blows to teach him to break affection. Tell those travelers under the moon, if you have affection, I can change it for you.

A Bowl Song

Noisy and clamorous, all are sentient beings creating karma. Like eating salt when hungry, only to become more thirsty. Wasting a lifetime, with a muddled mind. Ultimately unable to know the beginning and the end of things. Abandoning this corpse, where can one find liberation? I urge you to strive for liberation. Leisurely

【English Translation】 English version: Will this hermitage decay? Even if it decays, the master of the hermitage remains. He does not dwell in the north, south, east, or west; a firm foundation is the most important thing. Inside the bright window beneath the green pines, even magnificent jade palaces and vermilion towers cannot compare. Draped in a worn-out robe, all worldly affairs cease. At this moment, the mountain monk knows nothing. Dwelling in this hermitage, do not make wild interpretations. Who would boast of a mat to entice people to buy? Turn the light inward and return to the source. The vast and unobstructed spiritual root knows no front or back. Encounter the personal teachings of the patriarch; even if you build a grass hut, do not retreat. A hundred years of time, let it roam freely; wave your hand and depart, without guilt. A thousand words, myriad explanations, only to teach you to never be deluded. Do you want to know the undying person in the hermitage? How could he be apart from this very skin bag you have now?

Daowu's Song of Joy in the Way

The mountain monk who delights in the Way is unrestrained in nature. Heaven revolves and earth turns, let it be. Leisurely lying on a solitary peak, without companions. Singing alone a song of no-birth. The song of no-birth is the joy of transcending the world. Laughable are the people of the world who cannot comprehend it. Enjoying the Way to the fullest, passing the remaining years. Zhang San and Li Si, all forgotten. A great person must have spirit, do not follow human sentiments without principle. You say that following is bodhi (bodhi, enlightenment), I say that it has always been contrary. Sometimes foolish, sometimes silly, how could those who are not like me know the mystery? Outstanding and independent, always letting life run its course. The wild traveler has no home to return to. Today's mountain monk is just like this. What else can the original mountain monk do? Exploring the ancestral mechanism, the son of the empty king. The body is like floating clouds, without reliance. Since ancient times, always wearing a patched robe. Having experienced how many cold and hot seasons. Not true, not false. Drumming and making music, the gods prostrate and worship. Clearly, a Han River cloud, green mountains and clear waters, are not alike. Endowed with inherent nature, impossible to change. Knotted patterns and intertwined veins do not obstruct each other. Sometimes employing the mind of loving-kindness, compassion, joy, and equanimity, sometimes using shouts and blows to enlighten others. Loving-kindness and affection easily lead to entanglement. Using blows to teach him to break affection. Tell those travelers under the moon, if you have affection, I can change it for you.

A Bowl Song

Noisy and clamorous, all are sentient beings creating karma. Like eating salt when hungry, only to become more thirsty. Wasting a lifetime, with a muddled mind. Ultimately unable to know the beginning and the end of things. Abandoning this corpse, where can one find liberation? I urge you to strive for liberation. Leisurely

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事到頭須結撮。火落身上當須撥。莫待臨時叫菩薩。丈夫語話須豁豁。莫學癡人受摩捋。趁時結裹學擺撥。也學柔和也粗糲。也剃頭也披褐。也學凡夫生活。直語向君君未達。更作長歌歌一缽。一缽歌多中一一中多。莫笑野人歌一缽。曾將一缽度娑婆。青天寥寥月初上。此時影空含萬象。幾處浮生自是非。一源清凈無來往。更莫將心造水泡。百毛流血是誰教。不如靜坐真如地。頂上從他鵲作巢。萬代金輪聖王子。只遮真如靈覺是。菩提樹下度眾生。度盡眾生不生死。不生不死真丈夫。無形無相大毗盧。塵勞滅盡真如在。一顆圓明無價珠。眼不見耳不聞。不見不聞真見聞。從來一句無言說。今日千言強為分。強為分須諦聽。人人盡有真如性。恰似黃金在礦中。煉去煉來金體凈。真是妄妄是真。若除真妄更無人。真心莫謾生煩惱。衣食隨時養色身。好也著弱也著。一切無心無染著。亦無惡亦無好。二際坦然平等道。粗也餐細也餐。莫學凡夫相上觀。也無粗也無細。上方香積無根蒂。坐亦行行亦坐。生死樹下菩提果。亦無坐亦無行。無生何用覓無生。生亦得死亦得。處處當來見彌勒。亦無生亦無死。三世如來總如此。離則著著則離。幻化門中無實義。無可離無可著。何處更求無病藥。語時默默時語。語默縱橫無處所。亦無語

【現代漢語翻譯】 現代漢語譯本 事到臨頭必須果斷了結。火燒到身上應當立即撲滅。不要等到臨時才呼叫菩薩（Bodhisattva）。大丈夫說話必須乾脆利落。不要學愚癡的人被人隨意擺佈。趁著時機趕緊了結，學會擺脫。也要學習柔和，也要適應粗糙的生活。也剃頭，也披袈裟。也學習凡夫俗子的生活。直白地告訴你，你卻不能領會。再作一首長歌，歌唱一隻缽（bowl）。一隻缽歌唱多，多中包含一，一中包含多。不要嘲笑鄉野之人歌唱一隻缽。曾經用一隻缽度過娑婆（Saha world）。 青天寥廓，月亮初升。此時空明的月影包含萬象。多少眾生在浮生中自尋煩惱，分辨是非。清凈的本源沒有來去。不要再用心去製造水泡般的幻象。百毛流血是誰造成的？不如安住于真如（Tathata）之地。任憑喜鵲在頭頂上築巢。萬代的金輪聖王子，就是這真如靈覺。在菩提樹下度化眾生，度盡眾生，超越生死。 不生不死的真丈夫，無形無相的大毗盧（Vairocana）。塵世的煩惱滅盡，真如（Tathata）便顯現。就像一顆圓明無價的寶珠。眼睛看不見，耳朵聽不見。這不見不聞才是真正的見聞。從來沒有一句可以言說，今天勉強用千言萬語來分辨。 勉強分辨，必須仔細聽。人人都有真如（Tathata）的本性。恰似黃金在礦石之中，經過反覆冶煉，金子的本體就變得純凈。真實即是虛妄，虛妄即是真實。如果去除真和妄，就沒有人存在。真心不要平白無故地生出煩惱，衣食隨順時節，滋養這個色身。 好也好，壞也好，一切無心，沒有染著。也沒有惡，也沒有好，兩種對立的界限坦然平坦，是平等的道路。粗糙的食物也好，精細的食物也好，不要學凡夫那樣在表象上分別。既沒有粗糙，也沒有精細，上方的香積（fragrant accumulation）沒有根蒂。 坐著也好，行走也好，生死樹下是菩提（Bodhi）的果實。既沒有坐，也沒有行，沒有生，又何必去尋找無生？生也可以，死也可以，處處都將見到彌勒（Maitreya）。既沒有生，也沒有死，三世如來都是這樣。離開就意味著執著，執著就意味著離開，幻化的法門中沒有真實的意義。 沒有什麼可以離開，沒有什麼可以執著，到哪裡再去尋找沒有疾病的良藥？說話時是沉默，沉默時是說話，說話和沉默縱橫交錯，沒有固定的處所。也沒有說話

【English Translation】 English version The matter must be resolved decisively when it comes to a head. Fire falling on the body must be extinguished immediately. Don't wait until the last minute to call on Bodhisattva (Bodhisattva). A true man's words must be straightforward. Don't be like a foolish person being manipulated at will. Seize the opportunity to settle things quickly and learn to break free. Also learn to be gentle, and also adapt to a rough life. Also shave the head, also wear the kasaya. Also learn the life of ordinary people. Speaking frankly to you, you cannot comprehend. Compose another long song, singing of a bowl (bowl). A bowl sings of many, many contain one, one contains many. Don't laugh at the rustic person singing of a bowl. Once used a bowl to cross the Saha world (Saha world). The blue sky is vast, the moon is rising. At this time, the clear moon shadow contains all phenomena. How many beings in floating life seek trouble for themselves, distinguishing right from wrong. The pure source has no coming or going. Don't use the mind to create bubble-like illusions. Who caused the blood to flow from a hundred hairs? It is better to abide in the land of Tathata (Tathata). Let the magpies build nests on the top of the head. The holy prince of the golden wheel of ten thousand generations is this true awareness. Under the Bodhi tree, deliver sentient beings, deliver all sentient beings, transcending birth and death. The true man who is neither born nor dies, the formless and imageless great Vairocana (Vairocana). When the defilements of the world are extinguished, Tathata (Tathata) appears. Like a round and bright priceless pearl. The eyes cannot see, the ears cannot hear. This not seeing and not hearing is true seeing and hearing. There has never been a word that can be spoken, today reluctantly using thousands of words to distinguish. Reluctantly distinguishing, you must listen carefully. Everyone has the true nature of Tathata (Tathata). Just like gold in ore, after repeated smelting, the body of gold becomes pure. Truth is falsehood, falsehood is truth. If you remove truth and falsehood, no one exists. The true mind should not give rise to troubles for no reason, food and clothing should follow the seasons, nourishing this physical body. Good or bad, everything is without mind, without attachment. There is neither evil nor good, the two opposing boundaries are open and flat, it is the path of equality. Coarse food is good, fine food is good, don't learn from ordinary people to distinguish on the surface. There is neither coarse nor fine, the fragrant accumulation (fragrant accumulation) above has no roots. Sitting or walking, under the tree of birth and death is the fruit of Bodhi (Bodhi). There is neither sitting nor walking, there is no birth, so why seek no birth? Birth is possible, death is possible, everywhere you will see Maitreya (Maitreya). There is neither birth nor death, all the Tathagatas of the three worlds are like this. Leaving means attachment, attachment means leaving, there is no real meaning in the illusory Dharma gate. There is nothing to leave, there is nothing to be attached to, where else to seek medicine without disease? Speaking is silence, silence is speaking, speaking and silence are intertwined, there is no fixed place. There is also no speaking

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亦無默。莫喚東西作南北。嗔即喜喜即嗔。我自降魔轉法輪。亦無嗔亦無喜。水不離波波即水。慳時舍舍時慳。不離內外及中間。亦無慳亦無舍。寂寂寥寥無可把。苦時樂樂時苦。只遮修行斷門戶。亦無苦亦無樂。本來自在無繩索。垢即凈凈即垢。兩邊畢竟無前後。亦無垢亦無凈。大千同一真如性。藥是病病是藥。到頭兩事須拈卻。亦無藥亦無病。正是真如靈覺性。魔作佛佛作魔。鏡里尋形水上波。亦無魔亦無佛。三世本來無一物。凡即聖聖即凡。色里膠青水裡咸。亦無凡亦無聖。萬行總持無一行。真中假假中真。自是凡夫起妄塵。亦無真亦無假。若不喚時何應喏。本來無姓亦無名。只么騰騰信腳行。有時廛市並屠肆。一朵紅蓮火上生。也曾策杖游京洛。身似浮雲無定著。幻化由來似寄居。他家觸處更清虛。若覓戒三毒瘡痍幾時瘥。若覓禪我自縱橫汩碖眠。大可憐不是顛。世間出世天中天。時人不會此中意。打著南邊動北邊。若覓法雞足山中問迦葉。大士持衣在此中。本來不用求專甲。若覓經法性真源無可聽。若覓律窮子不須教走出。若覓修八萬浮圖何處求。只知黃葉止啼哭。不覺黑雲遮日頭。莫怪狂言無次第。篩羅漸入粗中細。只遮粗中細也無。即是圓明真實諦。真實諦本非真。但是名聞即是塵。若向塵中解真實。

便是堂堂出世人。出世人莫造作獨行獨步空索索。無生無死無涅槃。本來生死不相干。無是非無動靜。莫謾將身入空井。無善惡無去來。亦無明鏡掛高臺。山僧見解只如此。不信從他造劫灰。

樂普和尚浮漚歌

雲天雨落庭中水。水上漂漂見漚起。前者已滅後者生。前後相續無窮已。本因雨滴水成漚。還緣風激漚歸水。不知漚水性無殊。隨他轉變將為異。外明瑩內含虛。內外玲瓏若寶珠。正在澄波看似有。及乎動著又如無。有無動靜事難明。無相之中有相形。只知漚向水中出。豈知水亦從漚生。權將漚水類余身。五蘊虛攢假立人。解達蘊空漚不實。方能明見本來真。

蘇溪和尚(即五泄小師也)牧護歌

聽說衲僧牧護。任運逍遙無住。一條百衲瓶盂。便是生涯排程。為求至理參尋。不憚寒暑辛苦。還曾四海周遊。山水風雲滿肚。內除戒律精嚴。不學威儀行步。三乘笑我無能。我笑三乘謾做。智人權立階梯。大道本無迷悟。達者不假修治。不在能言能語。披麻目視雲霄。遮莫王侯不顧。道人本體如然。不是知佛去處。生也猶如著衫。死也還同脫褲。生也無喜無憂。八風豈能驚怖。外相猶似癡人。肚裡非常峭措。活計雖無一錢。敢與君王鬥富。愚人擺手憎嫌。智者點頭相許。那知傀儡牽抽歌舞盡

【現代漢語翻譯】 現代漢語譯本 這才是真正超脫塵世的人。超脫塵世的人不應妄自作為，孤身獨行，空自尋覓。沒有生，沒有死，沒有涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。本來生死就互不相干。沒有是非，沒有動靜。不要白白地將自己投入空井之中。沒有善惡，沒有去來。也沒有明鏡高懸。我山僧的見解就是這樣。不相信我的，就隨他去造業受報吧。

樂普和尚浮漚歌

雲天降雨，落在庭院中，積水之上漂浮著水泡。前面的水泡已經破滅，後面的水泡又相繼產生，前後相續，無窮無盡。水泡的根本原因是雨滴落入水中，水泡的消滅也是因為風的攪動，水泡又歸於水中。不知道水泡和水的本性並沒有什麼不同，只是隨著外在條件的變化而變化，人們就認為它們是不同的。水泡外表明亮瑩潤，內部空虛。內外都晶瑩剔透，像一顆寶珠。在平靜的水面上看，好像是存在的，一旦觸動它，又好像不存在。有和無，動和靜，這些事情很難說清楚，在沒有形相之中顯現有形相。人們只知道水泡是從水中產生的，哪裡知道水也是從水泡中產生的呢？姑且用水泡和水的關係來比喻我的身體，五蘊（Skandha，佛教術語，指構成人身的五種要素，即色、受、想、行、識）虛假地聚合在一起，假立為人。如果能夠理解五蘊皆空，水泡的虛幻不實，才能明白見到本來的真性。

蘇溪和尚（也就是五泄小師）牧護歌

聽說衲僧（Buddhist monk，佛教僧侶的別稱）牧護，隨順自然，逍遙自在，沒有固定的居所。一條百衲衣（patched robe，僧侶穿的補丁衣服），一個缽盂（alms bowl，僧侶化緣用的缽），就是他生活的全部。爲了尋求至高的真理而參訪尋覓，不害怕寒冷和炎熱，不怕辛苦。曾經四海周遊，山水風雲都裝在肚子里。內在持守戒律，精嚴謹慎，不學習威儀，不拘泥於行走的姿態。三乘（Three Vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘）的人笑我沒有能力，我笑三乘的人白費功夫。聰明的人權且設立階梯，大道本來就沒有迷惑和覺悟。通達的人不需要修飾治理，不在於能說會道。披著麻衣，目光遠視雲霄，即使是王侯也不去顧及。道人的本體本來就是如此，不是去認識佛的處所。生也就像穿衣服一樣，死也就像脫褲子一樣。生也沒有喜悅也沒有憂愁，八風（Eight Winds，佛教術語，指利、衰、毀、譽、稱、譏、苦、樂八種境界）怎麼能使他驚慌恐懼呢？外表看起來像個癡呆的人，心裡卻非常有主張。生活雖然沒有一文錢，也敢和君王比富有。愚蠢的人擺手嫌棄，聰明的人點頭讚許。哪裡知道傀儡戲（puppet show）的牽線人停止了牽動，歌舞也就結束了呢？

【English Translation】 English version This is truly a person who transcends the world. A person who transcends the world should not act arbitrarily, walk alone, or seek in vain. There is no birth, no death, no Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). Originally, birth and death are unrelated. There is no right or wrong, no movement or stillness. Do not vainly throw yourself into an empty well. There is no good or evil, no coming or going. Nor is there a bright mirror hanging high. My understanding as a monk is just like this. Those who do not believe me, let them create karma and suffer the consequences.

Floating Bubble Song by Monk Lepu

Rain falls from the clouds into the courtyard, and bubbles float on the accumulated water. The previous bubbles have burst, and the subsequent bubbles are constantly produced, following one after another, endlessly. The fundamental cause of the bubbles is raindrops falling into the water, and the disappearance of the bubbles is also due to the agitation of the wind, and the bubbles return to the water. Not knowing that the nature of bubbles and water is no different, but changing with external conditions, people think they are different. The bubbles are bright and lustrous on the outside, and empty on the inside. Both inside and outside are crystal clear, like a jewel. When viewed on the calm water surface, they seem to exist, but once touched, they seem to disappear. Existence and non-existence, movement and stillness, these things are difficult to explain clearly, and forms appear within the formless. People only know that bubbles are produced from water, but how do they know that water is also produced from bubbles? Let's use the relationship between bubbles and water to compare my body, the five Skandhas (Buddhist term, referring to the five elements that constitute the human body, namely form, sensation, perception, volition, and consciousness) are falsely gathered together, falsely established as a person. If one can understand that the five Skandhas are empty, and the illusion of bubbles is unreal, then one can clearly see the original true nature.

Herding Song by Monk Su Xi (also known as Little Master Wu Xie)

I heard that the mendicant monk (Buddhist monk) herds, following nature, carefree and unrestrained, without a fixed residence. A patched robe (monk's patched clothing), an alms bowl (bowl used by monks for alms), is all he needs for his life. In order to seek the supreme truth, he visits and seeks, not afraid of cold and heat, not afraid of hardship. He has traveled all over the world, and the mountains, rivers, wind, and clouds are all in his belly. Inwardly, he upholds the precepts, strictly and cautiously, does not learn etiquette, and does not adhere to walking postures. People of the Three Vehicles (Buddhist term, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) laugh at me for being incapable, and I laugh at the people of the Three Vehicles for wasting their efforts. Wise people temporarily set up ladders, but the Great Path originally has no confusion or enlightenment. Those who are enlightened do not need to be decorated or governed, and it does not depend on being able to speak eloquently. Wearing hemp clothes, his eyes look far into the clouds, and even kings and nobles are not cared for. The essence of a Taoist is originally like this, not to recognize the place of the Buddha. Birth is like putting on clothes, and death is like taking off pants. There is no joy or sorrow in birth, how can the Eight Winds (Buddhist term, referring to the eight states of gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure) frighten him? Outwardly, he looks like a foolish person, but inwardly he has very strong opinions. Although he has not a penny to his name, he dares to compete with the king for wealth. Foolish people wave their hands in disgust, and wise people nod in approval. How do they know that when the puppeteer (puppet show) stops pulling the strings, the singing and dancing will also end?

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由行主。一言為報諸人。打破畫瓶歸去。

法燈禪師泰欽古鏡歌三首

盡道古鏡不曾見。借爾時人看一遍。目前不睹一纖豪。湛湛冷光凝一片。凝一片勿背面。嫫母臨妝不稱情。潘生回首頻嘉嘆。何欣欣何慼慼。好醜由來那是的。只遮是轉沉醉。演若晨窺怖走時。子細思量還有以。我問顛狂不暫回。淚流向予聲哀哀。哽咽未能申吐得。爾頭與影悠悠哉。悠悠哉爾許多時。那裡來迷云開。行行攜手上高臺。

其二

誰云古鏡無樣度。古今出入何門戶。門戶君看不見時。即此為君全顯露。全顯露。與汝一生終保護。若遇知音請益來。逢人不得輕分付。但任作見面。不須生怕怖。看取當時演若多。直至如今成錯誤。如今不省影分明。還是當時同一顧。同一顧苦苦苦。

其三(六言)

古鏡精明皎皎。皎皎遍照河沙。到處安名題字。除儂更有誰家。過去未來現在。諸佛鏡上纖瑕。纖瑕垢盡無物。此真火里蓮華。蓮華千朵萬朵。朵朵端然釋迦。誰云俱尸入滅。誰云穿膝蘆芽。不信鏡中看取。羊車鹿車牛車。時人不識古鏡。盡道本來清凈。只看清凈是假。照得形容不正。或圓或短成長。若有纖豪俱病。勸君不如打破。鏡去瑕消可瑩。亦見杜口毗耶。亦知圓通少剩。

潭州龍會道尋遍參

【現代漢語翻譯】 現代漢語譯本 行者們（由行主）。一句話來回報各位：打破這畫上的瓶子，迴歸本真吧。

法燈禪師《泰欽古鏡歌》三首

都說古鏡從未顯現，借給你們這些世人看一遍。眼前卻看不到一絲一毫，清澈寒冷的光芒凝聚成一片。凝聚成一片，不要背離它。嫫母（中國古代的醜女）對著鏡子梳妝也不覺滿意，潘安（中國古代的美男子）回頭看它卻頻頻讚歎。為何欣喜，為何憂愁？美醜的根源究竟在哪裡？只是這樣反而更加沉迷。就像演若達多（佛經中的一個人物，因錯認自己的頭為假而發狂）早晨照鏡子時驚恐逃走一樣。仔細思量，其中還有道理。我問他為何顛狂，他卻不肯暫時回頭，淚流滿面向我哀訴。哽咽著無法完全表達出來，你的頭和影子真是可悲啊！可悲啊，你已經這樣很久了，從哪裡才能撥開迷霧呢？走吧，走吧，手牽著手登上高臺。

誰說古鏡沒有形狀和法則？古往今來出入的門戶在哪裡？門戶你們看不見的時候，就是我為你們完全顯露的時候。完全顯露，用一生來保護你們。如果遇到知音前來請教，不要輕易地告訴別人。只管讓它作為見面的工具，不必害怕。看看當時的演若達多，直到如今還犯著同樣的錯誤。如今不明白影子分明，還是和當時一樣的執迷。同一執迷，真是苦啊，苦啊！

古鏡精明而皎潔，皎潔的光芒照遍恒河沙數的世界。到處安上名字題上字，除了我還有誰能做到？過去、未來、現在，所有諸佛在鏡子上都沒有一絲瑕疵。一絲瑕疵，污垢都已清除乾淨，這就是真火中的蓮花。蓮花千朵萬朵，每一朵都端莊地如同釋迦牟尼。誰說釋迦牟尼在拘尸那迦（Kushinagar，佛陀入滅之地）入滅了？誰說穿膝的只是蘆葦的嫩芽？不相信的話，在鏡中看看吧，有羊車、鹿車、牛車（佛教故事中的三種車）。世人不認識古鏡，都說它本來就是清凈的。只看清凈是虛假的，照出來的容貌不正。或者圓或者短或長，只要有一點點瑕疵都是病。勸你們不如打破鏡子，去掉鏡子，瑕疵消除才能變得光亮。也能見到杜口不言的維摩詰（Vimalakirti，一位著名的在家菩薩），也知道圓通的道理還略有剩餘。

潭州龍會道尋遍參（Tan Zhou Long Hui Dao Xun Bian Can，禪師名）

【English Translation】 English version By the practitioners (led by the head of the assembly). One sentence to repay everyone: break the painted vase and return to the original nature.

Three Songs of the Ancient Mirror by Zen Master Fadeng Taiqin

Everyone says the ancient mirror has never appeared, let me lend it to you worldly people to see once. Yet, you cannot see a single hair in front of your eyes, the clear and cold light condenses into one piece. Condensing into one piece, do not turn away from it. Mó Mǔ (an ugly woman in ancient China) does not feel satisfied when dressing in front of the mirror, but Pan An (a handsome man in ancient China) looks back at it and praises it repeatedly. Why be happy, why be sad? Where is the root of beauty and ugliness? It's just that this makes you even more addicted. Just like Yán Ruò Dà Duō (a figure in Buddhist scriptures who went mad because he mistook his own head for a fake) ran away in terror when he looked in the mirror in the morning. Think carefully, there is still reason in it. I asked him why he was crazy, but he refused to turn back for a moment, tears streaming down his face as he pleaded with me. Choking, unable to express himself completely, your head and shadow are truly pitiful! Pitiful, you have been like this for so long, where can you clear the fog? Let's go, let's go, hand in hand, climb the high platform.

Who says the ancient mirror has no shape or law? Where is the gateway for coming and going from ancient times to the present? When you cannot see the gateway, it is when I fully reveal it to you. Fully revealed, use your whole life to protect you. If you encounter a confidant who comes to ask for advice, do not easily tell others. Just let it be a tool for meeting, no need to be afraid. Look at Yán Ruò Dà Duō at that time, still making the same mistake today. Today, not understanding the clarity of the shadow, you are still as obsessed as you were then. The same obsession, truly bitter, bitter!

The ancient mirror is clear and bright, its bright light shines throughout the worlds as numerous as the sands of the Ganges. Everywhere it is given a name and inscribed with words, who else but me can do this? Past, future, present, all the Buddhas have not a single flaw on the mirror. Not a single flaw, all the dirt has been cleared away, this is the lotus in the true fire. Thousands and tens of thousands of lotuses, each one dignified like Shakyamuni. Who says Shakyamuni entered Nirvana in Kushinagar (Kushinagar, the place where the Buddha entered Nirvana)? Who says what pierces the knees is just the tender sprout of a reed? If you don't believe it, look in the mirror, there are sheep carts, deer carts, and ox carts (three types of carts in Buddhist stories). People in the world do not recognize the ancient mirror, they all say it is originally pure. Only seeing purity is false, the appearance reflected is not correct. Whether round, short, or long, any slight flaw is a disease. I advise you to break the mirror, remove the mirror, and the flaws will be eliminated so that it can become bright. You can also see Vimalakirti (Vimalakirti, a famous lay Bodhisattva) who does not speak, and you also know that the principle of perfect understanding still has a slight remainder.

Tan Zhou Long Hui Dao Xun Bian Can (name of a Zen master)

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三昧歌

天涯海角參知識。遍咨惠我全提力。師乃呵余退步追。省躬廓爾從茲息。睹諸方垂帶直。善財得處難藏匿。棒頭喝下露幽奇。縱去奪來看殊特。趙州關雪嶺陟。筑廅峰前驗虛實。據證靈由辟萬機。橫揮祖刃聞三域。卷舒重重孰可委。休呈識意謾猜揣。衲子攢眉碧眼咦。黃海倒逆崑崙嘴。溈山牛道吾唱。馬師奮迅呈圓相。執水投針作后規。把鏡持幡看先匠。廣陵歌誰繼唱。擬續宮商調難況。石人慍色下鞭撾。木馬奔嘶梵天上。麗水金藍田玉。祝融峰攢湘浪蹙。滿月澄溪松韻清。云從龍騰好觀矚。

丹霞和尚玩珠吟二首

般苦靈珠妙難測。法性海中親認得。隱顯常游五蘊中。內外光明大神力。此珠非大亦非小。晝夜光明皆悉照。覓時無物又無蹤。起坐相隨常了了。黃帝曾游于赤水。爭聽爭求都不遂。罔象無心卻得珠。能見能聞是虛偽。吾師權指喻摩尼。辨人無數溺春池。爭拈瓦礫將為寶。智者安然而得之。森羅萬象光中現。體用如如轉非轉。萬機消遣寸心中。一切時中巧方便。燒六賊爍眾魔。能摧我山竭愛河。龍女靈山親獻佛。貧兒衣下幾蹉跎。亦名性亦名心。非性非心超古今。全體明時明不得。權時題作弄珠吟。

其二

識得衣中寶。無明醉自醒。百骸雖潰散。一物鎮長靈。知

境渾非體神珠不定形。悟則三身佛。逃疑萬卷經。在心心可測。歷耳耳難聽。罔象先天地。玄泉出杳冥。本剛非鍛鍊。元凈莫澄渟。盤泊輪朝日。玲瓏映曉星。瑞光流不滅。真氣觸還生。鑑照崆峒寂。羅籠法界明。挫凡功不滅。超聖果非盈。龍女心親獻。阇王口自呈。護鵝人卻活。黃雀意猶輕。解語非關舌。能言不是聲。絕邊彌汗漫。無際等空平。演教非為說。聞名勿認名。兩邊俱莫立。中道不須行。見月休觀指。還家罷問程。識心心則佛。何佛更堪成。

關南長老獲珠吟

三界兮如幻。六道兮如夢。聖賢出世兮如電。國土猶如水上泡。無常生滅日遷變。唯有摩訶般若。堅猶若金剛不可讚。軟似兜羅大等空。小極微塵不可見。擁之令聚而不聚。撥之令散而不散。側耳欲聞而不聞。瞪目觀之而不見。歌復歌。盤陀石上笑呵呵。笑復笑。青松影下高聲叫。自從獲得此心珠。帝釋輪王俱不要。不是山僧獨施為。自古先賢作此調。不坐禪不修道。任運逍遙只么了。但能萬法不幹懷。無始何曾有生老。

香嚴和尚智閑吟二首

勵覺吟

滿口語無處說。明明向人道不決。急著力勤咬嚙。無常到來救不徹。日裡語暗瑳切。快磨古錐凈挑揭。理盡覺自護持。此生事終不說。玄學求他古老吟。禪學須窮心

【現代漢語翻譯】 現代漢語譯本 境界渾然一體，並非固定形態的神珠。（神珠：比喻自性或佛性）領悟它，就是三身佛。（三身佛：法身、報身、應身）逃避疑惑，縱讀萬卷經書也無用。它存在於心中，心可以測知；它經過耳邊，耳朵卻難以聽聞。它在天地之前就已存在，像玄泉一樣出自幽深之處。它的本質剛強，無需鍛鍊；它的本源清凈，無需澄濾。它像車輪一樣旋轉，照耀著太陽，又像玲瓏的寶物，輝映著曉星。吉祥的光芒流淌不滅，真實的元氣觸碰就能產生。它像鏡子一樣照亮空寂的崆峒山，又像羅網一樣籠罩著光明的法界。即使是凡夫俗子的功勞也不能使它泯滅，即使是超越聖人的果位也不能使它盈滿。龍女（龍女：佛教故事中迅速成佛的龍族少女）真心親手獻上，阇王（阇王：阿阇世王，佛教故事中的一位國王）親口讚歎。救護鵝的人最終復活，黃雀的報恩之意仍然顯得輕微。理解語言，不在於舌頭；能夠說話，不在於聲音。它的邊緣無限寬廣，它的無際等同虛空。宣講教義，不是爲了解說；聽到名相，不要執著于名相。兩邊都不要執著，中道也不需要行走。見到月亮，就不要再看指向月亮的手指；回到家鄉，就停止詢問路程。認識到心就是佛，哪裡還需要成就其他的佛？

關南長老獲珠吟 三界（三界：欲界、色界、無色界）啊，如同幻象；六道（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）啊，如同夢境。聖賢出世啊，如同閃電；國土猶如水上的泡沫。無常生滅，日日遷變。唯有摩訶般若（摩訶般若：偉大的智慧），堅固猶如金剛，不可讚嘆；柔軟好似兜羅綿，廣大等同虛空；細小到極微塵，不可看見。擁抱它，令其聚合卻不能聚合；撥動它，令其散開卻不能散開。側耳傾聽，想要聽聞卻不能聽聞；瞪大眼睛觀看，卻不能看見。歌唱啊歌唱，在盤陀石上笑呵呵。笑啊笑，在青松樹影下高聲叫喊。自從獲得這顆心珠，帝釋（帝釋：佛教中的天神）和輪王（輪王：擁有統治世界的輪寶的國王）我都不想要。不是我山僧獨自作為，自古以來的先賢都是這樣。不坐禪，不修道，任運逍遙，就這樣了結。只要能萬法不縈懷，無始以來又何曾有過生老？

香嚴和尚智閑吟二首

勵覺吟 滿口的話無處可說，明明地向人說卻說不明白。趕緊著力勤奮地咬嚼，無常到來也無法救助。白天說話暗中磨切，快磨利古錐（古錐：比喻鋒利的智慧）乾淨地挑開揭示。窮盡道理，覺悟自然會護持。此生之事最終也說不完。玄學需要探求古代老人的吟唱，禪學必須窮盡心源。

【English Translation】 English version The realm is entirely one, a divine pearl without a fixed form. (Divine Pearl: a metaphor for self-nature or Buddha-nature) To awaken to it is to realize the Trikaya Buddha. (Trikaya Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) To escape doubt is futile, even with ten thousand scrolls of scriptures. It resides in the heart, which can perceive it; it passes by the ear, which struggles to hear it. It existed before heaven and earth, like a dark spring emerging from the depths. Its essence is strong, needing no forging; its origin is pure, needing no clarifying. It revolves like a wheel, illuminating the sun, and shines like exquisite jewels, reflecting the morning stars. Auspicious light flows unceasingly, and true energy arises upon contact. It illuminates the empty and silent Mount Kongtong like a mirror, and envelops the bright Dharma realm like a net. Even the merits of ordinary people cannot extinguish it, and even the fruits of surpassing sages cannot fill it. The Dragon Girl (Dragon Girl: a dragon maiden in Buddhist stories who quickly attained Buddhahood) sincerely offered it with her own hands, and King Ajatashatru (King Ajatashatru: a king in Buddhist stories) praised it with his own mouth. The one who saved the goose was revived, while the gratitude of the yellow sparrow still seems slight. Understanding language is not about the tongue; being able to speak is not about the voice. Its edges are infinitely vast, and its boundlessness equals emptiness. Teaching the Dharma is not about explaining; hearing the names, do not cling to the names. Do not stand on either side, and there is no need to walk the middle path. When you see the moon, stop looking at the finger pointing to it; when you return home, stop asking about the journey. Recognize that the mind is Buddha, what other Buddha needs to be attained?

Elder Guannan's Poem on Obtaining the Pearl The Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) are like illusions; the Six Paths (Six Paths: Heaven, Human, Asura, Animal, Hungry Ghost, Hell) are like dreams. The appearance of sages is like lightning; the land is like a bubble on water. Impermanence arises and ceases, changing day by day. Only Maha Prajna (Maha Prajna: Great Wisdom) is as firm as diamond, beyond praise; as soft as cotton, as vast as space; as small as the finest dust, invisible. Embrace it, and it cannot be gathered; scatter it, and it cannot be dispersed. Prick up your ears, wanting to hear it, but you cannot; open your eyes wide, wanting to see it, but you cannot. Sing and sing, laugh heartily on the flat rock. Laugh and laugh, shout loudly under the shade of the green pine. Since obtaining this heart-pearl, I do not want either the Emperor Shakra (Emperor Shakra: a deity in Buddhism) or the Wheel-Turning King (Wheel-Turning King: a king who possesses the wheel jewel that rules the world). It is not just this mountain monk acting alone; the ancient sages have all done this. Do not sit in meditation, do not cultivate the Way, let it be naturally free and easy, and just end it like this. As long as the myriad dharmas do not trouble the mind, how could there ever have been birth and old age since the beginning?

Two Poems by Zen Master Xiangyan Zhixian

Poem of Encouraging Awakening A mouthful of words has nowhere to be spoken, clearly speaking to people, yet unable to explain. Quickly exert effort and diligently chew, even impermanence arriving cannot save you. Speaking in the daytime, secretly polishing, quickly sharpen the ancient awl (Ancient Awl: a metaphor for sharp wisdom) and cleanly pick it open and reveal it. Exhaust the principles, and awakening will naturally protect you. The affairs of this life can never be completely spoken. Metaphysics needs to seek the chants of ancient elders, Zen studies must exhaust the source of the mind.

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影絕。

歸寂吟贈同住

同住道人七十餘。共辭城郭樂山居。身如寒木心牙絕。不話唐言休梵書。心期盡處身雖喪。如來弟子沙門樣。深信共崇缽塔成(涅槃經云。如來之身。已於無量阿僧祇劫。不受飲食。為諸聲聞說。先受二牧牛女乳糜。故本行經云。菩薩將往道樹。時有天人告善生神王二女。一名難陀。華言喜。二名婆羅。華言昌。汝可最初施食。於是二女。以乳烹糜。其釜上現種種瑞相。乃用缽盛奉獻。菩薩食已。將其缽擲向尼連河中。天帝釋收歸天上。建塔安置供養。故名缽塔。此天上四塔之一也。四塔者。一發塔。二箭塔。三缽塔。四牙塔。人間亦有四塔。一如來生處塔。二如來成道處塔。三如來轉法輪處塔。四如來涅槃處塔)。巍巍置在青山掌。觀夫參道不虛然。脫去形骸甚高尚。從來不說今朝事。暗裡埋頭隱玄暢。不留軌跡異人間。深妙神光飽明亮。

韶山和尚心珠歌

山僧自達空門久。淬鍊心珠功已構。珠迥玲瓏主客分。往往聲如師子吼。師子吼非常義。皆明佛性真如理。有時往往自思惟。豁然大意心歡喜。或造經或造論。或說漸兮或說頓。若在諸佛運神通。或在凡夫興鄙吝。此心珠如水月。地角天涯無殊別。只因迷悟有參差。所以如來多種說。地獄趣餓鬼趣。六道輪迴無

【現代漢語翻譯】 現代漢語譯本：

影絕。

歸寂吟贈同住

同住的道人七十多歲，一同辭別城市，快樂地居住在山中。身如枯木，心如死灰。不再談論漢話，停止誦讀梵文經書。心中所期盼的，是生命終結。如同如來的弟子，沙門的模樣。深信並共同尊崇缽塔的建成（《涅槃經》說：『如來的身體，已經在無量阿僧祇劫中，不接受飲食。爲了聲聞弟子們，才接受了牧牛女的乳糜。』所以《本行經》說：『菩薩將要前往菩提樹時，有天人告訴善生神王二女，一個名叫難陀（意為喜），一個名叫婆羅（意為昌），你們可以最初供養食物。』於是二女用乳汁烹煮米粥，鍋上顯現各種瑞相，就用缽盛著奉獻給菩薩。菩薩吃完后，將缽擲向尼連禪河中，天帝釋收回天上，建造塔安置供養，所以名叫缽塔。這是天上四塔之一。四塔是：一、發塔，二、箭塔，三、缽塔，四、牙塔。人間也有四塔：一、如來出生處塔，二、如來成道處塔，三、如來轉法輪處塔，四、如來涅槃處塔）。高大地安置在青山的手掌上，觀看那些參悟佛道的人，沒有虛度此生。脫去形骸，非常高尚。從來不說今天的事情，暗地裡埋頭，隱秘地領悟玄妙的道理。不留下軌跡，與世人不同。深奧微妙的神光，飽滿而明亮。

韶山和尚心珠歌

山僧我自從通達空門以來，錘鍊心珠的功夫已經完成。心珠迥然不同，玲瓏剔透，主客分明。常常發出的聲音如同獅子吼。獅子吼宣揚的是非常之義，都闡明佛性真如的道理。有時常常自己思考，豁然開朗，心生歡喜。或者造經，或者造論，或者說漸悟，或者說頓悟。如果在諸佛那裡，就運用神通，如果在凡夫那裡，就產生鄙陋吝嗇。這心珠如同水中的月亮，無論天涯海角，都沒有什麼差別。只因爲迷悟有所不同，所以如來說了多種法門。地獄道，餓鬼道，六道輪迴沒有

【English Translation】 English version:

Shadow Extinguished.

A Farewell Poem for a Fellow Dweller in Seclusion

The fellow dweller is over seventy years old, together we left the city to enjoy living in the mountains. The body is like cold wood, the heart like extinguished ashes. We no longer speak in Chinese, nor recite Sanskrit scriptures. What the heart anticipates is the end of life. Like a disciple of Tathagata (another name for Buddha), in the manner of a Shramana (ascetic). Deeply believing in and jointly venerating the completion of the Patra Stupa (bowl stupa) (The Nirvana Sutra says: 'The body of the Tathagata has not received food for countless asamkhya kalpas (incalculable eons). For the Shravakas (listeners), he first received milk porridge from two cowherd girls.' Therefore, the Benxing Jing (Sutra of the Fundamental Acts) says: 'When the Bodhisattva was about to go to the Bodhi tree, a deva (god) told the two daughters of King Shan Sheng, one named Nanda (meaning joy), and the other named Bala (meaning prosperity), you may be the first to offer food.' Thereupon, the two girls cooked porridge with milk, and various auspicious signs appeared on the pot, so they filled a patra (bowl) and offered it to the Bodhisattva. After the Bodhisattva ate, he threw the patra into the Nairanjana River, and Sakra (the lord of gods) collected it and took it to heaven, where he built a stupa to enshrine and venerate it, hence the name Patra Stupa. This is one of the four stupas in heaven. The four stupas are: 1. Hair Stupa, 2. Arrow Stupa, 3. Patra Stupa, 4. Tooth Stupa. There are also four stupas in the human realm: 1. Stupa at the birthplace of the Tathagata, 2. Stupa at the place of the Tathagata's enlightenment, 3. Stupa at the place of the Tathagata's turning of the Dharma wheel, 4. Stupa at the place of the Tathagata's Nirvana). It is grandly placed in the palm of the green mountains. Observing those who practice the Way, they have not lived in vain. Shedding the physical form is very noble. Never speaking of today's affairs, secretly burying the head, hiddenly comprehending the profound principles. Leaving no traces, different from the people of the world. The profound and subtle divine light is full and bright.

The Heart-Pearl Song of Shaoshan Monk

Since I, the mountain monk, attained understanding of the empty gate, the work of refining the heart-pearl has been completed. The heart-pearl is distinctly different, exquisitely clear, with a clear distinction between subject and object. Often the sound it emits is like a lion's roar. The lion's roar proclaims the extraordinary meaning, all elucidating the principle of Buddha-nature and Suchness (true nature). Sometimes I often contemplate myself, suddenly enlightened, and my heart is filled with joy. Sometimes creating sutras, sometimes creating treatises, sometimes speaking of gradual enlightenment, sometimes speaking of sudden enlightenment. If in the presence of the Buddhas, it manifests supernatural powers, if in the presence of ordinary people, it gives rise to meanness and stinginess. This heart-pearl is like the moon in the water, whether at the ends of the earth, there is no difference. Only because of the difference between delusion and enlightenment, the Tathagata speaks of various Dharma gates. The hell realm, the hungry ghost realm, the six realms of reincarnation without

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暫住。此非諸佛不慈悲。豈是閻王配交做。勸時流深體悉。見在心珠勿浪失。五蘊身全尚不知。百骸散后何處覓。

景德傳燈錄卷第三十

翰林學士工部侍郎贈禮部尚書文公楊億任秘書監知汝州日。嘗有書寄李維內翰。敘其始末師承。書云。

病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋策發。俾其刳心之有詣。牆面之無慚者。誠出於席間床下矣。矧又故安公大師。每垂誘導。自雙林滅影只履西歸。中心浩然罔知所止。仍歲沉痼神慮迷恍。殆及小間再辨方位。又得雲門諒公大士見顧蒿蓬諒之旨趣。正與安公同轍。並自廬山歸宗云居而來。皆是法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。風穴嗣先南院。南院嗣興化。興化嗣臨際。臨際嗣黃檗黃檗嗣先百丈海。海嗣馬祖。馬祖出讓和尚。讓即曹溪之長嫡也。齋中務簡退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯頓釋。半歲之後曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物嚗然自落。積劫未明之事㸌爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德率多參尋。如雪峰九度上洞山三度上投子遂嗣德山。臨際得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。

【現代漢語翻譯】 現代漢語譯本 暫且寄居於世。難道是諸佛沒有慈悲心嗎？難道是閻王爺安排的嗎？勸告世人深刻體會這些道理，不要輕易喪失現在這顆心珠（指本心）。五蘊俱全的身體尚且不能認識，一旦百骸散落之後，又到哪裡去尋找呢？

《景德傳燈錄》卷第三十

翰林學士、工部侍郎、贈禮部尚書文公楊億，任秘書監、知汝州時，曾經寫信給李維內翰，敘述了他的學佛始末和師承關係。信中寫道：

我這個人向來愚鈍，卻受到您的獎掖顧念，得以聽聞南宗的宗旨，長期陪伴您在上京遊歷。一舉一動都向您請教，您也總是周到地啓發我，使我能夠達到虛心求教的境界，不至於像面壁一樣毫無所得，這實在是因為在您席間床下學習的緣故啊。更何況還有已故的安公大師，常常引導我。自從雙林（指傅大士，傅大士在雙林樹下入滅）滅影，只履西歸（指達摩祖師西歸的故事，只留下一隻鞋），我心中茫然不知所措。後來又長期臥病，神思迷亂恍惚，幾乎到了需要仔細辨別方向的地步。後來又得到雲門諒公大士的關懷，諒公的旨趣，正與安公相同。他也是從廬山歸宗、云居而來，都是法眼宗的後裔。去年我暫代管理汝州，恰好遇到廣慧禪伯，他實際上是南院唸的嗣法弟子，念嗣法于風穴，風穴嗣法于先南院，南院嗣法于興化，興化嗣法于臨濟，臨濟嗣法于黃檗，黃檗嗣法于先百丈海，海嗣法于馬祖，馬祖出自讓和尚門下，讓和尚就是曹溪（六祖慧能）的長嫡傳人啊。我在齋中處理公務簡省，退食之後有很多空閑時間，有時他應邀而來，有時我命車跟隨他。我向他請教，沒有固定的方式，蒙受開導，疑惑頓時消解。過了半年之後，我心中一片空曠，不再有任何懷疑，就像忽然忘記了什麼又忽然記起來一樣，又像忽然從睡夢中醒來一樣。平時阻礙我的東西，一下子都脫落了，積累了無數劫也沒有明白的事情，一下子都呈現在眼前。確實是決斷選擇非常清楚，應對事物也沒有任何阻礙了。我再次想到先德們大多經歷過參訪求道的過程，比如雪峰禪師九次登上洞山，三次登上投子山，最終嗣法于德山。臨濟禪師在大愚處得法，最終繼承了黃檗的衣缽。云巖禪師多次蒙受道吾的訓導，最終成為藥山禪師的弟子。丹霞禪師親自得到馬祖的印可。

【English Translation】 English version Temporarily dwelling in this world. Is it that all Buddhas are without compassion? Is it arranged by Yama (the King of Hell)? I urge people to deeply understand these principles, and not to carelessly lose the present mind-pearl (referring to the original mind). Even the body with its complete five aggregates is not understood; once the hundreds of bones are scattered, where will it be found?

Jingde Records of the Transmission of the Lamp, Volume 30

Yang Yi (文公), Hanlin Academician, Vice Minister of the Ministry of Public Works, posthumously awarded Minister of the Ministry of Rites, serving as Secretary-General and Prefect of Ruzhou, once wrote a letter to Li Wei (李維), a court academician, narrating his beginnings in Buddhism and his lineage. The letter said:

I, a sick man, have always been dull, yet I have received your encouragement and care, allowing me to hear the teachings of the Southern School and accompany you on travels in the capital for a long time. I consulted you in every movement, and you always thoughtfully enlightened me, enabling me to reach a state of humbly seeking knowledge, and not to be as unproductive as facing a wall. This is truly because of learning at your side. Moreover, the late Master An Gong (安公) often guided me. Since Shuanglin (雙林, referring to Fu Dashi, who entered Nirvana under the Shuanglin trees) vanished and only a sandal returned west (referring to the story of Bodhidharma returning west, leaving only one shoe), my heart was at a loss. Later, I suffered from a long illness, my mind confused and dazed, almost to the point of needing to carefully discern directions. Later, I received the care of Great Master Yunmen Liang Gong (雲門諒公), whose teachings were the same as An Gong's. He also came from Guizong (歸宗) and Yunju (云居) of Mount Lu, all descendants of the Fayan School (法眼宗). Last year, when I temporarily managed Ruzhou, I happened to meet Chan Master Guanghui (廣慧), who was actually a Dharma heir of Nanyuan Nian (南院念). Nian inherited from Fengxue (風穴), Fengxue inherited from the former Nanyuan, Nanyuan inherited from Xinghua (興化), Xinghua inherited from Linji (臨濟), Linji inherited from Huangbo (黃檗), Huangbo inherited from the former Baizhang Hai (百丈海), Hai inherited from Mazu (馬祖), Mazu came from the lineage of Rang He Shang (讓和尚), and Rang He Shang was the eldest direct disciple of Caoxi (曹溪, the Sixth Patriarch Huineng). In my office, I simplified official duties, and after meals, I had much free time. Sometimes he came at my invitation, and sometimes I ordered a carriage to follow him. I asked him questions without a fixed method, and receiving his guidance, my doubts were immediately resolved. After half a year, my heart was clear and free from any doubt, as if I had suddenly forgotten something and then suddenly remembered it, or as if I had suddenly awakened from a dream. The things that usually hindered me all fell away at once, and the things that I had not understood for countless kalpas all appeared before me at once. Indeed, the decisions and choices were very clear, and there were no obstacles in dealing with things. I thought again of the fact that the former sages mostly experienced the process of seeking the Way through pilgrimage, such as Chan Master Xuefeng (雪峰) ascending Dongshan (洞山) nine times and ascending Touzi Mountain (投子山) three times, eventually inheriting the Dharma from Deshan (德山). Chan Master Linji obtained the Dharma at Dayu's (大愚) place and eventually inherited Huangbo's mantle. Chan Master Yunyan (云巖) received much instruction from Daowu (道吾) and eventually became a disciple of Yaoshan (藥山). Chan Master Danxia (丹霞) personally received the seal of approval from Mazu.

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而作石頭之裔。在古多有。于理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自。良出得鰲峰也。忻幸忻幸。

侍郎問廣慧和尚。尋常承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財。廣云。幡竿尖上鐵龍頭。侍云。海壇馬子似驪大。廣云。楚雞不是丹山鳳。侍云。佛滅二千歲比丘少慚愧。問門僧表澄。承云有言。天上無彌勒地上無彌勒。未審彌勒在什麼處。澄雲手上木。侍云。罪有所歸。澄云。知過人難得。侍云。吃取拄杖。澄喝。侍云。且放過即不可。侍郎問李附馬。釋迦六年苦行成得什麼事。尉云。擔折知柴重。問一盲引眾盲時如何。尉云盲。侍云。灼然。尉便休。同光帝問興化和尚云。朕收得中原之寶。只是無人酬價。興化云。略借陛下寶看。帝以手舒幞頭腳。興化云。君王之寶誰敢酬價。玄覺云。只如興化眼在什麼處。若不肯過在什麼處。侍云。興化恁么祇對。是肯莊宗不肯莊宗。試辨看。因僧談道。侍郎遂云。道不離人人能弘道。大凡參學之人。十二時中長鬚照顧。不見南泉道。三十年看一頭水牯牛。若犯他人苗稼。摘鼻拽回。如今變成露地白牛。裸裸地放他不肯去。諸人長鬚著些精彩。不可說禪道之時便有個照帶底道

【現代漢語翻譯】 現代漢語譯本 （有人）轉世為石頭的後代。這種情況自古以來就有很多，在道理上沒有什麼可懷疑的。我這個久病之人今天能夠繼承（佛法），實在是因為廣慧（指廣慧和尚）的恩德。而能夠激發我的，實在是因為得益於鰲峰（指鰲峰禪師）。可喜可賀。

侍郎問廣慧和尚：『我經常聽和尚您說，一切罪業都是因為財寶而產生的，勸人疏遠財利。但是南閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生以錢財為生命，國家靠錢財來聚集人民。佛教中有財施和法施兩種佈施，為什麼您要勸人疏遠錢財呢？』廣慧回答說：『幡竿頂上的鐵龍頭。』侍郎說：『海壇的馬子像驪龍一樣大。』廣慧說：『楚地的雞不是丹山的鳳凰。』侍郎說：『佛陀涅槃兩千年後，比丘（bhikkhu，佛教出家人）缺少慚愧之心。』

（侍郎）問門下的僧人表澄：『我經常聽您說，天上沒有彌勒（Maitreya，未來佛），地上也沒有彌勒。那麼，彌勒到底在哪裡呢？』表澄回答說：『手上的木頭。』侍郎說：『罪有所歸。』表澄說：『知道自己過錯的人很難得。』侍郎說：『吃我一拄杖。』表澄喝斥一聲。侍郎說：『姑且放過你，但這是絕對不行的。』

侍郎問李駙馬：『釋迦牟尼（Sakyamuni，佛教創始人）六年苦行，成就了什麼事情？』尉（指李駙馬）回答說：『擔子斷了才知道柴火重。』（侍郎）問：『一個瞎子帶領一群瞎子的時候，會怎麼樣？』尉回答說：『（都是）瞎子。』侍郎說：『很明顯。』尉便不再說話。

同光帝問興化和尚說：『我得到了中原的寶物，只是沒有人能出得起價錢。』興化說：『請讓我稍微借陛下的寶物看看。』皇帝用手舒展開頭巾的腳。興化說：『君王的寶物，誰敢出價呢？』

玄覺說：『就像興化（指興化和尚）的眼睛在哪裡？如果不認可（他的回答），過錯又在哪裡？』侍郎說：『興化這樣回答，是認可莊宗（指後唐莊宗）還是不認可莊宗？試著辨別看看。』

因為僧人談論佛法，侍郎於是說：『道不離人，人能弘道。凡是參禪學習的人，十二時辰都要經常照顧自己的心。』不見南泉（指南泉普愿禪師）說：『三十年看一頭水牛，如果它侵犯了別人的莊稼，就抓住它的鼻子拽回來。現在變成了一頭露地白牛，赤裸裸地放它走，它也不肯離開。』各位一定要多加註意，不要說在談論禪道的時候，就有一個照帶底道（指某種固定的、可以依賴的禪道）。

【English Translation】 English version And be reborn as descendants of stone. There have been many such cases since ancient times, and there is nothing questionable in principle. The reason why I, a sick man, can inherit (the Dharma) today is truly due to the grace of Guanghui (referring to the monk Guanghui). And what inspires me comes from the benefit of Aofeng (referring to the Zen master Aofeng). Congratulations, congratulations.

The Vice Minister asked the monk Guanghui: 'I often hear you say that all sins are caused by wealth, and you advise people to stay away from wealth and profit. However, the sentient beings of Jambudvipa (referring to the world we live in) take money as their lives, and countries rely on money to gather people. There are two kinds of giving in Buddhism, material giving and Dharma giving. Why do you advise people to stay away from wealth?' Guanghui replied: 'The iron dragon head on the tip of the flagpole.' The Vice Minister said: 'The sea altar's horse is as big as a dragon.' Guanghui said: 'The chicken of Chu is not the phoenix of Danshan.' The Vice Minister said: 'Two thousand years after the Buddha's Nirvana, bhikkhus (Buddhist monks) lack shame.'

(The Vice Minister) asked the monk Biaocheng under his door: 'I often hear you say that there is no Maitreya (the future Buddha) in heaven, and there is no Maitreya on earth. So, where is Maitreya?' Biaocheng replied: 'The wood in hand.' The Vice Minister said: 'The sin has its place.' Biaocheng said: 'It is rare for people to know their mistakes.' The Vice Minister said: 'Take my staff.' Biaocheng shouted. The Vice Minister said: 'Let you go for now, but that is absolutely impossible.'

The Vice Minister asked Li Fuma: 'What did Sakyamuni (the founder of Buddhism) achieve after six years of ascetic practice?' Wei (referring to Li Fuma) replied: 'Only when the load breaks do you know the firewood is heavy.' (The Vice Minister) asked: 'What will happen when a blind man leads a group of blind men?' Wei replied: '(They are all) blind.' The Vice Minister said: 'Obviously.' Wei stopped talking.

Emperor Tongguang asked the monk Xinghua: 'I have obtained the treasure of the Central Plains, but no one can afford the price.' Xinghua said: 'Please let me take a look at your Majesty's treasure.' The emperor stretched out the feet of his turban with his hand. Xinghua said: 'Who dares to bid for the treasure of the king?'

Xuanjue said: 'Where are Xinghua's (referring to the monk Xinghua) eyes? If you don't approve of (his answer), where is the fault?' The Vice Minister said: 'Does Xinghua's answer approve of Zhuangzong (referring to Emperor Zhuangzong of the Later Tang Dynasty) or disapprove of Zhuangzong? Try to distinguish.'

Because the monks were discussing the Dharma, the Vice Minister then said: 'The Dao is inseparable from people, and people can promote the Dao. All those who practice Zen must always take care of their hearts at all times.' Don't you see Nanquan (referring to Zen Master Nanquan Puyuan) saying: 'For thirty years, I have been watching a water buffalo. If it invades other people's crops, I will grab its nose and pull it back. Now it has become a naked white ox, and it is released naked, but it is unwilling to leave.' Everyone must pay more attention, don't say that when discussing Zen, there is a 'zhao dai di dao' (referring to a certain fixed and reliable Zen path).

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理。擇菜作務之時不可便無去也。如雞抱卵。若是拋離起去暖氣不接。便不成種子。如今萬境森羅。六根煩動。略失照顧。便喪身命不是小事。今來受此緣生。被生死繫縛。蓋為塵劫已來順生滅心。隨他流轉以至如今。諸人等且道。若曾喪失何以得至如今。要識露地白牛么。試把鼻孔拽看。侍郎云。玄沙和尚道。大唐國內宗門中事未曾有人舉唱。有人舉唱。盡大地人總失卻性命。無孔鐵錘相似。一時亡鋒結舌去。且道是甚道理。如今假立個賓主。動者兩片皮。豎起指頭。拈起拂子。揔成顛倒知見。順汝狂意。教汝有個申問處。若是明眼人前怎生拈掇得出。只如魯祖和尚。見僧來便面壁。長慶道。恁么地接人。驢年得一個去。我道。魯祖也只是不識羞。是他明眼人又爭肯爾。今來事不獲已。與汝諸人作顛倒知見。一似結巾為馬捏目生花。上祖道。個開佛知見示佛知見悟佛知見入佛知見。教他恁么道。抑下多少威光。且道。諸人分上欠少個什麼。雖然如此。我若不恁么與汝知聞。爾又什麼處得見。古人道。知恩者少。且道承個甚人恩。於此不明問取露柱去。侍云。此事大難。釋迦老子三七日中思惟。便欲入涅槃。被帝釋梵王慇勤三請。不得已而許之。始自鹿苑終於俱尸羅城。中間四十九年。大作佛事。說五乘十二分教。如

【現代漢語翻譯】 現代漢語譯本： 理。擇菜做活的時候不可以沒有離開的時候。比如雞孵蛋，如果拋開離開，暖氣不接續，便不能成為種子。現在萬境森羅，六根煩動，稍微失去照顧，便喪失身命不是小事。今來承受這因緣而生，被生死束縛，都是因為從塵劫以來順從生滅之心，隨它流轉以至於現在。各位，你們說說看，如果曾經喪失，又怎麼能到達現在？想要認識露地白牛（比喻真性）嗎？試試拽它的鼻孔看看。侍郎說，玄沙和尚說，大唐國內宗門中的事情，未曾有人舉唱。有人舉唱，全大地的人都喪失性命。如同無孔鐵錘一般，一時之間讓人無法開口。你們說說看，這是什麼道理？現在假立賓主，動不動就是兩片皮（指嘴唇），豎起指頭，拿起拂子，總成為顛倒知見，順著你們的狂妄之意，教你們有個申辯詢問的地方。如果是明眼人，怎麼能拈掇得出？比如魯祖和尚，見僧人來便面壁。長慶說，這樣接引人，驢年才能得一個去。我說，魯祖也只是不知羞恥，如果是明眼人又怎麼肯認可你。現在事不獲已，與你們各位作顛倒知見，就像結巾為馬，捏目生花。上祖說，開佛知見（開啟佛的知見），示佛知見（顯示佛的知見），悟佛知見（領悟佛的知見），入佛知見（進入佛的知見），教他這麼說，壓下多少威光。你們說說看，各位的本分上欠缺什麼？雖然如此，我如果不這樣讓你們知道，你們又從什麼地方得見？古人說，知恩的人少，你們說說看，承受的是什麼人的恩？如果對此不明白，就去問露柱（比喻無情物）吧。侍云，這件事太難了。釋迦老子（釋迦牟尼佛）在三七日（二十一天）中思惟，便想進入涅槃，被帝釋（帝釋天）梵王（大梵天王）慇勤地三次請求，不得已而答應，從鹿苑（釋迦牟尼初轉法輪之處）開始，到拘尸羅城（釋迦牟尼涅槃之處）結束，中間四十九年，大作佛事，說五乘十二分教，如

【English Translation】 English version: Reason. When selecting vegetables and doing chores, it is not permissible to be without leaving at times. It's like a hen hatching eggs; if you abandon them, the warmth will not continue, and they will not become seeds. Now, myriad realms are densely arrayed, and the six senses are agitated. A slight loss of care will result in the loss of life, which is no small matter. Now, we receive this conditioned birth and are bound by birth and death, all because we have followed the mind of arising and ceasing since beginningless kalpas, drifting along with it until now. Tell me, everyone, if you had once lost it, how could you have arrived at this point? Do you want to recognize the white ox in the open field (a metaphor for true nature)? Try pulling its nostrils. The attendant said, 'Zen Master Xuansha said, 'No one in the Chan school within the Tang Dynasty has ever brought up this matter. If someone does, all the people on earth will lose their lives.' It's like a hammer without a hole, leaving people speechless and unable to defend themselves. Tell me, what is the reason for this?' Now, we falsely establish a guest and host, and all we do is move our two flaps of skin (referring to the lips), raise our fingers, and pick up the whisk, all of which become inverted views and knowledge, catering to your wild intentions, teaching you to have a place to argue and question. But how could you pick it out in front of someone with clear eyes? For example, Zen Master Lu would turn to face the wall when a monk came to see him. Changqing said, 'If you receive people like that, you won't get one person to go in a donkey's year.' I say, 'Zen Master Lu is just shameless; how could someone with clear eyes acknowledge you?' Now, I have no choice but to create inverted views and knowledge for you, like tying a scarf into a horse or creating flowers in your eyes by pressing them. The ancestral teacher said, 'Open the Buddha's knowledge and vision (kai fo zhi jian), show the Buddha's knowledge and vision (shi fo zhi jian), awaken to the Buddha's knowledge and vision (wu fo zhi jian), enter the Buddha's knowledge and vision (ru fo zhi jian).' Teaching him to say it like that suppresses so much majestic light. Tell me, what are you all lacking in your own share? Even so, if I didn't let you know in this way, where would you see it? The ancients said, 'Few people know gratitude.' Tell me, whose kindness are you receiving? If you don't understand this, go ask the pillar (a metaphor for inanimate objects).' The attendant said, 'This matter is too difficult. Shakyamuni Buddha (Shijia Laozi) contemplated for three seven days (twenty-one days) and then wanted to enter Nirvana. He was earnestly requested three times by Indra (Di Shi) and Brahma (Fan Wang), and he reluctantly agreed. Starting from the Deer Park (Luyuan, where Shakyamuni first turned the Wheel of Dharma) and ending at Kushinagar (Jushe Luocheng, where Shakyamuni entered Nirvana), he performed great Buddha deeds for forty-nine years, speaking the Five Vehicles and Twelve Divisions of Teachings, such as'

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瓶注水。後來于靈山會上。目視迦葉謂大眾云。吾有正法眼。已付摩訶大迦葉。又云。我於四十九年中不曾說一字。此是什麼道理。若是諸人分上著一字腳不得。為諸人各各有奇特事在喚作奇特早是不中也。我道釋迦是敗軍之將。迦葉是喪身失命底人。汝等諸人。且怎生會。不見道。涅槃生死俱是夢言。佛與眾生併爲增語。直須恁么會取不要向外馳求。若也於此未明。敢道諸人乖張不少。侍舉肇論云。會萬物為己者。其唯聖人乎。如今山河大地樹木人物摐摐地是同是別。若道同去。是他頭頭物物各各不同。若道別去。他古人又道會萬物有己。且怎生會。只如教中說。若有一人發真歸元。十方虛空一時鎖隕。古德亦云。若人識得心。大地無寸土。此是甚道理。直下盡十方世界。是汝一集眼。一切諸佛天人群生類。盡承汝威光建立。須是信得及方得。侍郎臨終前一日。親寫一偈與家人。令來日送達李附馬處。

偈曰。

漚生與漚滅　　二法本來齊 　欲識真歸處　　趙州東院西

尉接得偈云。泰山廟裡賣紙錢。

出天聖廣燈錄第十八卷。

延祐三年歲在丙辰。四明苾芻希渭。估倡衣缽一力命工。依廬山穩庵舊本翻刊于道場禪幽庵。集茲善利上報四恩下資三有。法界有情同圓種智者。

【現代漢語翻譯】 現代漢語譯本：

有人用瓶子裝水。後來在靈山法會上，釋迦牟尼佛看著迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）對大眾說：『我擁有正法眼藏，已經交付給摩訶迦葉了。』又說：『我在四十九年中不曾說過一個字。』這是什麼道理？如果你們諸位執著于文字，就無法理解。因為你們每個人都有奇特之處，但如果稱之為奇特，那就已經不中了。我說釋迦（Śākyamuni，佛教創始人）是敗軍之將，迦葉是喪身失命之人。你們這些人，又該如何理解呢？難道沒聽說過嗎？涅槃（Nirvana，佛教術語，指解脫）和生死都只是夢中的話語，佛和眾生都只是增益之談。必須這樣理解，不要向外尋求。如果對此還不明白，我敢說你們諸位乖張的地方還不少。』 侍者舉出僧肇的《肇論》中的話說：『能夠將萬物融會貫通為自身一部分的，大概只有聖人吧。』如今的山河大地、樹木人物，轟轟作響，是相同還是不同？如果說是相同，那麼它們的各個部分又各不相同。如果說是不同，那麼古人又說能夠將萬物融會貫通為自身。這又該如何理解呢？就像經教中所說，如果有一個人發起真智迴歸本元，十方虛空會一時崩塌隕落。古德也說：『如果有人識得本心，大地便沒有一寸土地。』這是什麼道理？當下整個十方世界，就是你的一隻眼睛。一切諸佛、天人、群生，都承受你的威光而建立。必須對此深信不疑才能領悟。 侍郎在臨終前一天，親自寫了一首偈頌給家人，讓他們第二天送到李駙馬那裡。 偈頌說： 『水泡的產生與破滅，這兩種現象本來就是一樣的。 想要認識真正的歸宿之處，就在趙州東院的西邊。』 尉接了偈頌后說：『這是在泰山廟裡賣紙錢。』 出自《天聖廣燈錄》第十八卷。 延祐三年，歲在丙辰，四明苾芻希渭，募集資金，盡力命工，依據廬山穩庵的舊版本，在道場禪幽庵重新刊印。聚集這些善利，上報四重恩德，下資助三有眾生。愿法界一切有情，共同圓滿種智。

【English Translation】 English version:

Someone filled a bottle with water. Later, at the Vulture Peak Assembly, Śākyamuni Buddha looked at Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) and said to the assembly: 'I have the treasury of the true Dharma eye, which I have already entrusted to Mahākāśyapa.' He also said: 'In my forty-nine years, I have not spoken a single word.' What is the meaning of this? If you cling to words, you will not be able to understand. Because each of you has something unique, but if you call it unique, it is already off the mark. I say that Śākyamuni (the founder of Buddhism) is a defeated general, and Kāśyapa is a person who has lost his life. How should you understand this? Haven't you heard that Nirvana (a Buddhist term referring to liberation) and birth and death are just words in a dream, and Buddhas and sentient beings are just exaggerations? You must understand it this way, and do not seek externally. If you still do not understand this, I dare say that you have many eccentricities.' The attendant quoted from Sengzhao's 'Zhao Lun': 'Only a sage can integrate all things into himself.' Now, the mountains, rivers, earth, trees, and people, resounding loudly, are they the same or different? If you say they are the same, then their individual parts are all different. If you say they are different, then the ancients said that they could integrate all things into themselves. How should this be understood? Just as the scriptures say, if one person awakens to true wisdom and returns to the origin, the ten directions of space will collapse and fall at once. An ancient master also said: 'If a person recognizes his own mind, there will not be an inch of land on the earth.' What is the meaning of this? The entire ten directions of the world are your one eye. All Buddhas, gods, humans, and sentient beings are established by your majestic light. You must have deep faith in this to understand. The Vice Minister, the day before his death, personally wrote a verse for his family, instructing them to deliver it to the Imperial Son-in-Law Li the next day. The verse said: 'The arising and ceasing of bubbles, these two phenomena are originally the same. If you want to know the true place of return, it is west of the East Courtyard of Zhaozhou.' When Commandant Wei received the verse, he said: 'This is selling paper money at the Taishan Temple.' From the 'Tiansheng Guangdeng Lu', Volume 18. In the third year of Yanyou, the year being Bingchen, the Bhikshu Xiwei of Siming, raised funds and diligently commissioned craftsmen to reprint the old version of Weng'an of Lushan at the Daocheng Chanyou Hermitage. Gathering these merits, to repay the four kindnesses above, and to benefit the three realms of existence below. May all sentient beings in the Dharma realm together perfect the seed of wisdom.

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跋

右景德傳燈錄本。住湖州鐵觀音院僧拱辰所撰。書成將游京師投進途中與一僧同舟。因出示之。一夕其僧負之而走。及至都則道原者已進而被賞矣。此事與郭象竊向秀莊子注同。拱辰謂。吾之意欲明佛祖之道耳。夫既已行矣。在彼在此同。吾其為名利乎。絕不復言。拱辰之用心如此。與吾孔子人亡弓人得之之意同。其取予必無容私。又得楊文公具擇法眼以為之剛定。此其書所以可信。與夫續燈錄遣僧采事而受金廁名以亂真者間矣。或者猶疑。佛祖傳法偈。無傳譯之人。此夏蟲不知春秋也。佛祖雖曰傳無傳。至付授之因豈容不知。又達磨具正遍知。華竺之言蓋悉通曉。觀其答問安有傳譯哉。此如世愚人謂教外別傳不立文字。便疑棱伽經宋已有之。非達磨攜至。豈不悖哉。福州大中寺知藏僧正自以寇亂而來文籍道厄募緣。再刊此書以便道俗。赍覽扣余為序。因書其後。紹興壬子初冬十日長樂鄭昂題。

疏

天童宏智和尚撰

道樞中虛理不我。取其名像。靈機內發智不我。囚其化通。一念深徹本源。六義具成神用。出氣鼻快。從佛口生。轉眄之間彈指之頃。廓若雷龍破蟄。炳如霧豹變文。諸方衲子之傳。一等丈夫之作。達磨來不立文字。威音后須要師承。符合符而規矩相投。心印心而語默俱到

【現代漢語翻譯】 現代漢語譯本

跋

這是《景德傳燈錄》的版本。由住在湖州鐵觀音院的僧人拱辰所撰寫。書寫完成後，他準備前往京城投獻，途中與一位僧人同船。他便將書拿給那位僧人看。一天晚上，那位僧人帶著書逃走了。等到拱辰到達京城時，道原已經進獻此書並得到了賞賜。這件事與郭象竊取向秀的《莊子注》相似。拱辰說：『我的本意是想闡明佛祖的道理罷了。既然書已經流傳開了，無論在哪裡都一樣。難道我是爲了名利嗎？』於是他絕口不提此事。拱辰的用心就是這樣。這與孔子『人亡弓，人得之』的意旨相同，他的取捨必定沒有私心。又得到楊文公具備選擇佛法的眼光，認為此書剛正不阿，因此這本書是可信的。這與那些續寫《傳燈錄》卻派遣僧人去搜集資料，並用金錢賄賂以求廁身其中，從而擾亂真偽的人截然不同。或許有人還會懷疑，佛祖傳法的偈語，沒有翻譯的人。這是夏天的蟲子不知道有春秋。佛祖雖然說傳法是『無傳』，但師徒之間付法授受的因緣豈能不知？而且達磨（Bodhidharma）具有真正的遍知，精通華夏和印度的語言。看他回答問題，哪裡需要翻譯呢？這就像世上的愚人說『教外別傳，不立文字』，就懷疑《楞伽經》（Laṅkāvatāra Sūtra）宋朝已經有了，不是達磨（Bodhidharma）帶來的，豈不是很荒謬嗎？福州大中寺的知藏僧正因為寇亂而來，文籍在戰亂中受損，於是募捐，重新刊印此書，以方便僧俗閱讀。他拿著書來請我作序，因此我寫下這些話。紹興壬子年（公元1132年）初冬十日，長樂鄭昂題。

疏

天童宏智和尚撰

道的樞紐空虛，真理不執著於我，只是借用它的名相。靈妙的機用從內心發出，智慧不侷限於我，只是爲了使教化暢通。一念深入徹悟本源，六種義理全部成就神妙的作用。出氣鼻快，如同從佛口所生。轉眼之間，彈指之頃，（頓悟）就像雷龍衝破蟄伏，明亮如霧豹變化出美麗的紋彩。各方禪僧的傳承，都是大丈夫的作為。達磨（Bodhidharma）來（中土）不立文字，威音王佛之後須要師承。符合如同符節而規矩相合，心印心而語默都已到達（真理）。

【English Translation】 English version

Postscript

This is the edition of the Jingde Records of the Transmission of the Lamp. It was written by the monk Gongchen, who resided at the Tieguanyin Monastery in Huzhou. After completing the book, he intended to travel to the capital to present it. On the way, he shared a boat with a monk and showed him the book. One night, that monk absconded with it. By the time Gongchen arrived in the capital, Daoyuan had already presented the book and received a reward. This incident is similar to Guo Xiang's stealing of Xiang Xiu's commentary on the Zhuangzi. Gongchen said, 'My intention was simply to elucidate the Buddha's teachings. Now that the book has been circulated, it is the same wherever it is. Am I doing this for fame and fortune?' He never mentioned the matter again. Such was Gongchen's intention. This is the same as Confucius's idea of 'someone lost a bow, someone found it,' his taking and giving must be without any personal bias. Furthermore, Yang Wengong possessed the discerning eye to choose the Dharma and considered this book to be upright and unyielding. Therefore, this book is trustworthy. This is different from those who continued the Records of the Transmission of the Lamp but sent monks to collect materials and bribed their way into inclusion, thereby confusing the genuine with the false. Perhaps some may still doubt that the verses of the Buddha's transmission of the Dharma had no translators. These are summer insects who do not know about spring and autumn. Although the Buddha said that the transmission is 'no transmission,' how can the karmic connection of the master-disciple transmission be unknown? Moreover, Bodhidharma (達磨) possessed true omniscience and was proficient in the languages of both China and India. Looking at his answers to questions, where was there a need for translation? This is like the foolish people of the world who say 'a separate transmission outside the teachings, not establishing words,' and then suspect that the Laṅkāvatāra Sūtra (楞伽經) already existed in the Song dynasty and was not brought by Bodhidharma (達磨), how absurd is that? The Chief Librarian Monk Zheng of Dazhong Temple in Fuzhou came because of the disturbances of the bandits, and the texts were damaged in the war. Therefore, he raised funds to reprint this book to benefit both monks and laypeople. He brought the book to me to write a preface, so I wrote these words. Written on the tenth day of the first winter month of the Renzi year of Shaoxing (1132 AD) by Zheng Ang of Changle.

Commentary

Composed by the Venerable Hongzhi of Tiantong

The pivot of the Dao is empty, the truth does not cling to 'I', it merely borrows its names and forms. The spiritual mechanism arises from within, wisdom is not confined to 'I', it is merely to make the teachings flow freely. One thought deeply penetrates the original source, the six meanings are all accomplished, creating wondrous functions. Exhaling through the nose is quick, like being born from the Buddha's mouth. In the blink of an eye, in the snap of a finger, (sudden enlightenment) is like a thunder dragon breaking out of hibernation, bright as a mist leopard transforming into beautiful patterns. The transmission of Chan monks from all directions is the work of great heroes. Bodhidharma (達磨) came (to China) without establishing words, after the Buddha Weiyin, there must be a master-disciple transmission. The correspondence is like tallies that fit together, the mind seals the mind, and both speech and silence arrive at (the truth).

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燈燈續焰。分照世不斷之光明。葉葉聯芳。綴靈種不枯之春色嗣連祖譜。師紹誰宗。綿綿踵武之人。的的克家之子。剛柔可則。爛爛憐百鍊之金。[剜-夗+(眉-目+貝)]黜不移。區區抱三獻之璞。不可期也。開池得月難其契也。擲芥投針。出爐鞴而放光。入鉗錘而成器。自得受用相求證明。哆哆啝啝底。放教舌上毛生。磊磊落落底。拶使額頭汗出。下拳可畏。其勇卻來捋虎髭鬚。攛棒作勢。且驚看取。弄蛇手段。相分圓缺應用合宜。位列正偏。隨機中矩。毫牦有差而天地懸隔。絲糝未凈而蠅蟻留連。不聞不見以降魔。個非泛泛自呼自應而作主。許是惺惺匾擔頭。事事挑來。布袋里般般著得。短長在我。寶公杖頭剪刀。節奏由誰。萬回懷中花鼓。僧伽楊枝。舉起大士。拍板歌行。網鳳釣鰲也。本分工夫撈捷蝦蜆也。平生快活。應接磨礱之妙。對酬錐鑿之方。電卷之機輪。風馳之問答。打草驚蛇之句。探竿影草之功。啐啄同時心目相照。任運騰騰而無累。平懷坦坦而不羈。出家行腳之因緣坐脫立亡之時。節。紀之編簡如見古人將以著龜可格後學。當諧神契慎勿言求。恐口耳之流。通為身心之障礙。比丘思鑒久軫此懷。阿祖傳燈欲成其印。入眼要分青白。開口莫亂雌黃。葛藤窠無作。自纏擔版漢。不嫌人喚輒投。同道

相與結緣。

景德傳燈錄後序

左朝奉大夫充右文殿修撰權發遣臺州軍州事劉棐撰

傳燈錄鏤行舊矣。兵興以來其版灰飛。慕心宗者患無其書。僧思鑒婺人也。芒屩訪道三十年矣。亦欲人同悟涅槃妙心。而思有以資發之也。廣募凈信。復鏤其板。緇素讚歎而助成焉。或曰。自心之法無形。不從人得。初祖釋迦而降。無一祖師非默契而自證者。故達磨直指不立文字。少林九年面壁而已。雖二祖立雪斷臂。一字亦不為說。但遮其知見之非。二祖因是得正知見。豁然大省。則二祖亦不從達磨言句中入乃自證也。且百丈卷席。雪峰輥毬。魯祖面壁。石鞏駕箭。道吾舞笏。鳥窠吹布毛。俱胝舉一指。古德如此示人甚多。不在言句之間故也。言句且爾。況文字乎。心宗要當自參。祖師言句於我何與焉。余曰。不然。心法雖曰無形。然遍一切處。翠竹真如也。黃花般若也。蛙蚓發機管絃傳心。乃至墻壁瓦礫無非說法。故靈云見桃花悟道。玄沙謂語燕深談實相。然則大地皆是悟門。孰非此道。況明心宗言句乎。況載明心宗文字乎。若二者於心宗果無與耶。薦福古何為閱雲門錄而省。黃龍心何為讀多福語而悟。蓋言詞相寂文字性空。亦此道耳。若即言句文字。而見性相之空寂。是乃一超而直入也。吾故知是書之流佈。

【現代漢語翻譯】 現代漢語譯本 相與結緣。

景德傳燈錄後序

左朝奉大夫充右文殿修撰權發遣臺州軍州事劉棐撰

《傳燈錄》的刊刻流傳已經很久了。自從發生戰亂以來，書版都被燒燬了。仰慕禪宗的人苦於沒有這本書。僧人思鑒是金華（婺）人。他穿著草鞋訪道已經三十年了，也希望人們都能領悟涅槃（Nirvana，寂滅）的微妙心法，因此想要籌集資金來重新刊刻書版。廣泛募集信徒，重新雕刻書版，僧人和俗人都讚歎並幫助他完成這件事。有人說：『自心之法是無形的，不能從別人那裡得到。從最初的祖師釋迦牟尼（Sakyamuni，佛教創始人）開始，沒有哪一位祖師不是通過默默領悟而自我證實的。所以達摩（Bodhidharma，禪宗始祖）才直指人心，不立文字，在少林寺面壁九年而已。即使是二祖慧可（Huike），在雪地裡斷臂求法，達摩也沒有說一個字，只是遮蔽他錯誤的知見。慧可因此得到了正確的知見，豁然大悟，那麼慧可也不是從達摩的言語中領悟的，而是自我證實的。而且百丈懷海（Baizhang Huaihai）捲起蓆子，雪峰義存（Xuefeng Yicun）滾動圓球，魯祖（可能是指魯祖寶云，Luzu Baoyun）面壁，石鞏慧藏（Shigong Huizang）拉弓射箭，道吾圓智（Daowu Yuanzhi）揮舞笏板，鳥窠道林（Niaoke Daolin）吹布毛，俱胝和尚（Juzhi Yizhi）舉起一根手指，古代的祖師們用如此多的方式來開示人們，都不在言語之間。言語尚且如此，更何況文字呢？心宗的要旨應當自己參悟，祖師的言語與我有什麼關係呢？』 我說：『不是這樣的。心法雖然說是無形的，但它遍佈一切地方。翠竹就是真如（Tathata，事物的本然狀態），黃花就是般若（Prajna，智慧）。青蛙和蚯蚓的鳴叫，樂器的演奏，都在傳遞心意，乃至墻壁瓦礫無不在說法。所以靈云志勤（Lingyun Zhiqin）見到桃花而悟道，玄沙師備（Xuansha Shibei）說燕子的鳴叫在深刻地談論實相（Reality，事物的真實面貌）。既然這樣，那麼大地都是悟道的門徑，哪裡不是這個道呢？更何況是闡明心宗的言語呢？更何況是記載心宗的文字呢？如果這兩者對於心宗真的沒有關係，那麼薦福古禪師（Jianfu Gu）為什麼要閱讀《雲門錄》（Yunmenlu）而有所領悟？黃龍慧南（Huanglong Huinan）為什麼要讀多福禪師（Duofu）的言語而開悟？大概是因為言詞的相是寂靜的，文字的體性是空性的，這也是道啊。如果能從言語文字中，見到體性和空寂，這就是一超直入。』所以我知道這本書的流傳，

【English Translation】 English version Let us join together in affinity.

Postscript to the Jingde Records of the Transmission of the Lamp

Composed by Liu Fei, Grand Master of the Left Court, concurrently Compiler of the Right Literary Hall, and Acting Governor of Taizhou Military Prefecture

The printing and circulation of the 'Records of the Transmission of the Lamp' has been long-standing. Since the outbreak of war, its printing blocks have been destroyed by fire. Those who admire the Zen (Mind) school lament the lack of this book. The monk Sijian is a native of Wuzhou (婺州). He has been visiting and learning the Way in straw sandals for thirty years. He also wishes that people could realize the wonderful mind of Nirvana (Nirvana, extinction), and therefore wants to raise funds to re-engrave the printing blocks. He widely collected donations from the faithful, and re-engraved the blocks. Monastics and laypeople alike praised and helped him complete this task. Someone said: 'The Dharma of one's own mind is formless and cannot be obtained from others. Starting from the first ancestor Sakyamuni (Sakyamuni, founder of Buddhism), no ancestor has not silently understood and self-realized. Therefore, Bodhidharma (Bodhidharma, founder of Zen) directly pointed to the human mind, without establishing words, and only faced the wall in Shaolin Temple for nine years. Even when the Second Ancestor Huike (Huike) cut off his arm in the snow to seek the Dharma, Bodhidharma did not say a word, but only obscured his incorrect views. Huike therefore obtained correct views and had a sudden enlightenment. So Huike did not realize it from Bodhidharma's words, but self-realized it. Moreover, Baizhang Huaihai rolling up the mat, Xuefeng Yicun rolling a ball, Luzu (possibly referring to Luzu Baoyun, Luzu Baoyun) facing the wall, Shigong Huizang drawing a bow and shooting arrows, Daowu Yuanzhi waving a tablet, Niaoke Daolin blowing fluff, Juzhi Yizhi raising a finger, the ancient masters used so many ways to enlighten people, none of which were in words. If words are like this, how much more so are written characters? The essence of the Mind school should be understood by oneself. What do the words of the ancestors have to do with me?' I said: 'That is not so. Although the Dharma of the mind is said to be formless, it pervades all places. The green bamboo is Suchness (Tathata, the true nature of things), the yellow flower is Prajna (Prajna, wisdom). The croaking of frogs and earthworms, the playing of musical instruments, are all conveying the mind, and even walls and tiles are all expounding the Dharma. Therefore, Lingyun Zhiqin attained enlightenment upon seeing peach blossoms, and Xuansha Shibei said that the chirping of swallows is deeply discussing Reality (Reality, the true appearance of things). Since this is the case, then the whole earth is a gateway to enlightenment, and where is not this Way? How much more so are the words that clarify the Mind school? How much more so are the written characters that record the Mind school? If these two really have nothing to do with the Mind school, then why did Zen Master Jianfu Gu read the 'Yunmen Records' (Yunmenlu) and gain insight? Why did Huanglong Huinan read the words of Zen Master Duofu (Duofu) and become enlightened? It is probably because the appearance of words is stillness, and the nature of written characters is emptiness, and this is also the Way. If one can see the nature and emptiness from words and written characters, then this is a direct entry in one leap.' Therefore, I know that the circulation of this book,

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發明心地者眾矣。且鑒之募緣也。臺之寧海邑民周氏嘆曰。吾地有大梨木。閱三世矣。比歲我家之人各嘗夢。其上有樓閣行廡。而無數僧往來於其間。每疑之乃今方悟。當刊此錄耶。遂舍以㭊版。且邀鑒即其家僦工而刻之。既刻。周氏夢六僧求已刻者觀焉。周問鑒曰。此何僧耶。鑒曰。此六代傳衣祖師特來證明此事也。嗚呼是書用為一大事。則宜有感發之祥以發寤人心。余故並列之庶觀者。知非小緣而堅其信心云。紹興四年上元日。等慈庵善男子睢陽劉棐仲忱序。

魏府華嚴長老示眾

佛法事在日用處。在爾行住坐臥處喫茶吃飯處言語相問處。所作所為舉心動念又卻不是也。會么。若會得即今無礙自在真人。若也未會則是個檐枷帶鎖重罪之人。何故如此。佛法不遠隔塵沙劫。爾一念中見得。在爾眉毛鼻孔上。爾若不見得。如接竹點月在處。切莫思惟不可言語。爾時中承何恩力。若知得爾須有個歡喜處。古人道。常寂寂常歷歷。諸佛不求覓。眾生斷訊息。爾會得么。一切諸法本無情。一切諸佛本自靈。混然同太虛無欠亦無餘。會么。若不會直是個觸途成滯。不知個身落地處茫茫劫劫只是戀物著境認色為實。不捨恩愛癡迷財寶。立我爭人一團子意氣。些子個違情面青面赤。說強道弱。我不受人欺瞞。我是大丈

【現代漢語翻譯】 現代漢語譯本： 發起建造寺廟的人很多。且說鑒公爲了募捐，寧海縣的周姓居民嘆息道：『我家有一棵大梨樹，已經經歷了三代。近些年來，我家的人都曾夢見，樹上有樓閣和迴廊，無數僧人在其間往來。我一直疑惑不解，現在才明白，應該刊印這部經書啊。』於是捐出梨樹來雕刻經版，並且邀請鑒公在他家租用工匠進行雕刻。雕刻完畢后，周氏夢見六位僧人前來觀看已經刻好的經版。周氏問鑒公：『這是什麼僧人？』鑒公說：『這是六代傳衣祖師特地來證明這件事啊。』 唉！這部經書是爲了成就一件大事，就應該有感應和啓發的祥瑞，來喚醒人心。所以我將這件事一併列出，希望觀看的人，知道這不是小小的因緣，從而堅定他們的信心。紹興四年上元日，等慈庵善男子睢陽劉棐仲忱 序。

魏府華嚴長老開示大眾： 佛法就在日常生活中，就在你們的行住坐臥中，喝茶吃飯中，言語交談中。但又不是你們所作所為，舉心動念。明白了嗎？如果明白了，就是現在無礙自在的真人。如果還不明白，那就是個帶著枷鎖鐐銬的重罪之人。為什麼這樣說呢？佛法並不遙遠，隔著塵沙劫數。你們在一念之間就能見到，就在你們的眉毛鼻孔上。如果你們見不到，就像用竹竿去接月亮一樣，毫無用處。切莫思索，不可言語。你們時時承受著什麼恩力？如果知道，你們就應該有個歡喜的地方。古人說：『常寂寂，常歷歷，諸佛不求覓，眾生斷訊息。』你們明白嗎？一切諸法本來沒有情識，一切諸佛本來就具有靈性。混同于太虛，沒有欠缺也沒有剩餘。明白嗎？如果不明白，那就是處處受阻。不知道自己身在何處，茫茫劫劫只是貪戀外物，執著于外境，把色相當作真實。不捨棄恩愛，癡迷於財寶，樹立自我，與人爭鬥，滿腦子都是意氣。一點點不順心就青面赤臉，說強道弱。『我不受人欺騙，我是大丈夫。』

【English Translation】 English version: Many have initiated the cause of building temples. Furthermore, regarding Jian's fundraising, a resident of Ninghai county named Zhou sighed and said, 'Our family has a large pear tree that has lived for three generations. In recent years, members of my family have each dreamt of pavilions and corridors on the tree, with countless monks coming and going. I have always been puzzled by this, but now I understand that this record should be engraved.' Therefore, he donated the pear tree for carving the woodblocks and invited Jian to hire craftsmen at his home to carve them. After the carving was completed, Zhou dreamt of six monks who came to see the engraved woodblocks. Zhou asked Jian, 'Who are these monks?' Jian said, 'These are the six ancestral masters who transmitted the robe, specially here to attest to this matter.' Alas! This book is used to accomplish a great undertaking, so there should be auspicious signs of inspiration to awaken people's hearts. Therefore, I have listed this together so that readers may know that this is not a small cause and strengthen their faith. Written on the Lantern Festival of the fourth year of Shaoxing by Liu Fei Zhongchen of Suiyang, a virtuous man of Dengci Hermitage.

Elder Hua Yan of Wei Prefecture's Instruction to the Assembly: The matter of the Buddha-dharma lies in daily life, in your walking, standing, sitting, and lying down, in drinking tea and eating rice, in speaking and asking questions. Yet, it is also not in what you do, in your every thought and action. Do you understand? If you understand, then you are the unhindered and free true person right now. If you do not understand, then you are a heavily burdened prisoner wearing shackles and chains. Why is this so? The Buddha-dharma is not far away, separated by kalpas of dust and sand. You can see it in a single thought, right on your eyebrows and nostrils. If you do not see it, it is like trying to catch the moon with a bamboo pole, useless. Do not think about it, do not speak about it. What grace and power are you constantly receiving? If you know, you should have a place of joy. The ancients said, 'Always still, always clear, the Buddhas are not sought, sentient beings cut off news.' Do you understand? All dharmas are inherently without sentience, all Buddhas are inherently spiritual. Blended together like the great void, without lack or excess. Do you understand? If you do not understand, then you are obstructed at every turn. Not knowing where you are, for countless kalpas you are just attached to things, clinging to external realms, taking form as reality. Not abandoning affection and love, infatuated with wealth and treasures, establishing self and contending with others, a whole mass of emotionality. A little disagreement and your face turns red, arguing about strength and weakness. 'I will not be deceived by others, I am a great man.'

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夫兒。養妻養子。爾豈知在業海之中罪坑之內。吃肉如似餓鬼吞尸。噇酒如餓狗飲水。愛色如渴蠅咂血。不知此身是大禍患恣縱無明愚養意氣。不久敗壞浪死虛生。枉經千劫徒然出沒。何不識取金剛堅固之體長生不滅之道。在世頭蘗蘗地。口子吧吧地。眼子眨眨地。無常殺鬼到來向床上。猶似使心用行戀財戀境。驀然驅去見閻老子。一詞不措鐵罏火炭銅柱刀山盡為戲玩。恁時追悔大段難為免離。爾如今病未來尋身。何不於十二時中求一毫善利辨取津樑。幻化色身憑何為實。諸佛過去留經造論。一切善法與爾初學底人。懺罪滅障漸漸增長利益。求善知識開示解脫法門。向無明性中認取個真實主人。于萬劫中得個人身也不容易。爾還知個身本性與佛同時本無欠少。有一大事在爾尿囊里糞堆頭。光爍爍地圓陀陀地。還信得及么。若信不及也從爾深坑罪海永墮沉淪。爾若迴光返照。於一剎那中即心念息。時中迷惑煩惱癡暗狂情頓自消滅。諸緣境界轉為甘露醍醐安樂國土。豈不是好否。聖人道。萬法從心生。萬法從心滅。皆由爾心。善惡也只由爾心。地獄天堂也只由爾心。只今相應與佛合。智即是佛也更無相誑。直下奉信無疑心即正覺。又何必歷僧祇大劫。此身今生甚大難遇。莫道我是凡夫自家退屈。千經萬論只為眾生迷亂不識

本性。爾暫時間那取些子貪物底工夫。看經書上義理。只言眾生被一切境攝。著欲之故。山僧苦口實為忉忉。爾還肯么。爾還信么。尋常著寒著熱。些子違情吃辛受苦不得卻。于日用時中自不醒悟。整頓取心好為取身好。百年如箭富貴如夢。恩情也只不久。百年無多日。頭白是病來。病是業債來。業債是死來。死是地獄來。爾莫道。我為人平生好心吉善。只依本分不作惡事我無罪過。別教爾有個好生處。我即今朝未信爾在何故爾平等在甚處。爾還知否。不依佛法一切法皆是邪法外道見解。更莫說擔人擔。我貪色愛財餐魚啖肉妄言綺語。日費上事罪業極深。爾莫道。我舍財造塔起殿設僧轉經。便為長久功德。以此為實未可托倚眾中。老和尚也為爾不得。爾還知么。爾有千般萬種無明罪業。佛亦為爾不得。須是爾自家著力前程自辦。爾若作一切有為功德。只是造業增長頑福。不生個清凈知見。山僧雖然。求得供養日夜不安為慮未是在。還知么。一任爾說向諸方。耆宿笑我也。嫌山僧不得。欲問爾施主得錢處。想爾應不濟潤於人。不救拔貧苦者。了得了取吃休。了取著休。早修行休。度此身休。悔取心休。悔取心休伏惟珍重。

景德傳燈錄卷第三十

【現代漢語翻譯】 現代漢語譯本： 本性（intrinsic nature）。你短暫的時間都用來獲取那些貪婪之物。看看經書上的義理，只說眾生被一切外境所束縛，執著于慾望的緣故。老衲我苦口婆心，實在是爲了你們著想。你肯聽嗎？你相信嗎？平時稍微著涼或感到熱，一點點不順心就吃不下辛辣，受不了苦，卻在日常生活中不能醒悟。整頓內心，好好為自身打算。百年光陰如箭般飛逝，富貴如同夢幻。恩情也長久不了。百年沒有多少日子，頭髮變白是疾病來臨的徵兆，疾病是業債的顯現，業債帶來死亡，死亡通向地獄。你不要說：『我為人一生心地善良，做好事，只安分守己，不做壞事，我沒有罪過。』別指望我教你有個好的去處。我如今還不相信你，你平等之心在哪裡？你還知道嗎？不依照佛法，一切法都是邪法外道的見解。更不要說承擔別人的罪過。我貪戀美色，喜愛錢財，吃魚吃肉，妄語綺語，每天都在造作罪業，罪業深重。你不要說：『我舍財建造佛塔，興建殿堂，供養僧人，轉讀經書，便是長久的功德。』以此為實，不可靠，不可依賴。眾中的老和尚也幫不了你。你還知道嗎？你有千般萬種的無明罪業，佛也幫不了你。必須是你自己努力，前程自己去開創。你若做一切有為的功德，只是造業，增長頑固的福報，不能生出清凈的知見。老衲我雖然求得供養，卻日夜不安，總在擔憂，還知道嗎？任憑你向各處說，耆宿（德高望重的人）會笑話我的，也怪不得老衲。想問問施主你得錢的地方，想必你不會用來救濟別人，不救助貧苦的人。痛痛快快地吃喝享樂，舒舒服服地穿戴享受，早點修行吧，了結此生吧，懺悔內心吧，懺悔內心吧。伏惟珍重（請多多保重）。 出自《景德傳燈錄》卷第三十

【English Translation】 English version: Intrinsic nature. You spend your brief time acquiring those greedy things. Look at the principles in the scriptures, which say that sentient beings are bound by all external circumstances, clinging to desires. This old monk speaks earnestly, truly for your sake. Are you willing to listen? Do you believe? Usually, a slight cold or feeling hot, a little displeasure makes you unable to eat spicy food or endure suffering, yet you cannot awaken in daily life. Rectify your heart and plan well for yourself. A hundred years pass like an arrow, wealth and glory are like a dream. Affection will not last long either. A hundred years is not many days, white hair is a sign of illness, illness is a manifestation of karmic debt, karmic debt leads to death, and death leads to hell. Do not say: 'I have been kind-hearted all my life, doing good deeds, just being law-abiding, not doing bad things, I have no sins.' Don't expect me to teach you a good place to go. I still don't believe you now, where is your equality? Do you know? Without following the Buddha's teachings, all dharmas are heretical views of outsiders. Don't even talk about bearing the sins of others. I am greedy for beauty, love money, eat fish and meat, speak false and flowery words, creating sins every day, and the sins are deep. Do not say: 'I donate money to build pagodas, construct halls, support monks, and recite scriptures, which is lasting merit.' Taking this as real is unreliable and untrustworthy. The old monks in the assembly cannot help you either. Do you know? You have thousands of kinds of ignorance and sins, and the Buddha cannot help you either. You must work hard yourself and create your own future. If you do all conditioned merits, you are just creating karma, increasing stubborn blessings, and cannot generate pure knowledge and insight. Although this old monk seeks offerings, I am uneasy day and night, always worried, do you know? Let you say to all directions, the elders (venerable people) will laugh at me, and they cannot blame this old monk. I want to ask the benefactor where you get the money, I suppose you will not use it to help others, not to help the poor. Eat, drink, and enjoy yourself to the fullest, dress comfortably and enjoy yourself, practice early, end this life, repent your heart, repent your heart. I respectfully wish you well. From the Thirtieth Volume of Jingde Records of the Transmission of the Lamp

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